reasonable or vnreasonable than by deade carued stockes and stones Athanasius aduersus gentes The great auncient clarke Lactantius sayth y t God can not be truly worshipped in that place wherin an image is â–ª Lib de orig Erroris 2. Cap. 19. Agayne he sayeth If your Saintes if the holy Mother of Christ be in heauen whye do ye not lyft vp your eyes vnto heauen c. Why doe ye rather loke vnto walles and vnto stockes thaÌ„ vnto that place where ye beleue that thei are What meane the temples the tabernacles yea and to be short what meane those Images Lib. 2. Cap. 2. de orig â–ª erroris Saint Austen sayth that it is abhomination and playne sacrilege if any man set in the Churche an Image of God the father sittyng on hys seate Lib. De fide et symbalo Hereof doth it followe that the papists are abhominable and commit sacrilege For so doe they setforth the Image of God the father most blasphemously in all their popyshe Churches paynting hym with an olde wythered face wrinckled forehead hollowe eyes leane chekes sharp nose haÌ„ging down lippes enbowed chinne white bearde c and for very faynt feblenesse sitting in hys chayre lyke a symple selye syngle soule contrarye to the nature of God and the truth of hys holy worde which sayeth by the Psalmographe A man shall waxe olde lyke a garmente but thou art alwaies one thy yeares fayle not God himself saith by the prophet I am y e Lord and am not chaunged Agayne the prophet Esay sayeth To what thing wil ye make God like Or what Image will ye set vp vnto him Shall the Karuer make a karued Image And shal the Goldsmith couer him with Golde or cast him into a fornace of siluer plates c. Eusebius writeth y t the vse of Images came from the Heathen vnto vs. Eccle. Hist. Lib. 7. Cap. 14. And not without a cause For although in the olde Testament there were many holy Patriarches Iudges Kynges Priestes Prophetes Martyrs Matrones Wydowes and Uirgines whiche were noble and worthy myrroures of vertue Godlynesse most worthy to be had in remembraunce yet rede we not that there were any Images made of them or set in places where the people of God came together for to praye And y e Iewes at that tyme were the peculiar people of God They remembred the manifolde commaundementes of God concerning the not making not worshipping of Images therfore coulde they not abide Images neither priuatly nor publiquely Agayne in the Primatiue Churche no Images were suffered in Christen mens Temples and Oratories as we may see by the historye of Epiphanius whiche did not onely cutte the Image that hanged in the Church on peces but he also affirmed that it is contrary to the Christen religion to haue the Image of any man in the Churche of Christ. Erasmus Roterodamus a most diligent searcher of antiquities writeth that vnto the time of Saint Hierome there were men of an approued and sounde Religion whiche coulde not abyde any Images in the Churches neither painted nor grauen nor yet wouen no not somuche as the Image of Christe Eras. in catechesi Saint Hierome liued In the yeare of our Lorde 387. Cornelius Agrippa writte of Images on this maner The vngodlinesse and foolishenesse of the Egyptians concernynge Images was wonderfull And from them came the lyke fondenesse vnto all nations whiche corrupte vsage of Religion of the Heathen when they began to be conuerted vnto the fayth of Christe infected oure Religion also and brought in our Churche Idolles and Mahomettes with many pompouse barren Ceremonies of â—he whiche those auncient and true Christians knewe nothynge at all Hereof came it to passe that we brought into our temples the dumme Images of oure Saintes and set them on Godes altares with greate solemnitie honour and worship And where we thynke it an vnsemely thynge for man whiche is a true Image of God to come vp euen there place we dead Idolles and to them we make curtesye to them we gyue kysses to them we offer to them we gyue gyftes vppoÌ„ them we hange precious iewelles to them wee applye miracles wee bye parâ—ons to them we go on pylgrimage to them we make vowes to them we gyue worshippe and doe all the honoure that can be deuised And yet can it not be expressed into howe greate superstition I wyll not saye Idolatrye the rude and vnlearned people doe fall thorough Images the Priestes winkyng at the matter forasmuche as here of they haue no small lucre and aduauntage And here they defend theÌ„selues with the wordes of Gregory whiche sayth that images are the bookes of the rascal and common people for such to remembre thinges by and to reade in as haue no learnyng that when they see them they may be allured to remember and consider God But these be fonde fantasies of Gregory going about to excuse the matter although in deede that holye man alloweth ymages and not the worshypping of theÌ„ But the commaundement of God which plainly forbiddeth images is farre otherwise For it becommeth vs not to learne of the forbidden booke of Images but of the booke of God whiche is the boke of the Scriptures He therfore that desyreth to knowe God let him not seeke it of the Images of Painters and Keruers but as Iohn saith let him searche the Scriptures whiche beare witnesse of him And they that can not reade let them heare the worde of the Scripture For Faith as Saint Paule saith commeth by hearyng And Christ saith in Iohn My Sheepe heare my voyce Agayne if no man as Christ sayth can come to him excepte the Father draweth him and no man can come to the Father but by Christe alone why take we awaye the glory from God and geue it to Pictures Images as though they were able to bringe vs vnto the ryght knowledge of God c. Of Baptisme POpe Victor the fyrst commauÌ„ded that baptisme should be ministred to al men indifferently at Easter Notwithstandyng if any desyred necessitie so requiryng to be baptised at other tymes he ordayned that they myght lawfully be baptised in all places and at all tymes yea and that with any kynde of naturall water halowed or vnhalowed eyther by a Layman or by a Laywoman In the yeare of oure Lorde 198. Grat Fascic Temp. Lib. Concil Poli. D. Barnes Pope Gelasiâ—s ordayned that Baptisme shoulde be openlye ministred at Easter and at Witsontyde yea that freely In the yeare c. 494. Isidor Grat. Aboute that tyme also there was a Councell holden in Spayne where it was enacted that young infantes if nede were myght be baptised on the same day that they were borne Isidor in Concil Pantal. Pope Leo the seconde decreed that Baptisme myght be ministred euery day where as in the primatiue Church as it appeareth by
in a manner by the reason of that vse coulde it by heart and song it in stretes and hie wayes so that it came to passe that wheÌ„ certain shepheardes did synge it in the fielde and layed breade vpon a stone at the pronouncing of those wordes of consecration the bread was turned into fleshe But the shepheardes by Gods iudgement were striken vnto death for their presumption thorowe fyre that came downe from heauen Therfore the holy fathers haue decreed y t those words should be spoken in silence forbiddyng all men vnder payne of excommunication that no man presume to speake those wordes but priestes onely when they are at the altar yea and that at Masse agayn when they haue on their Massing garmentes Thys tale telleth Guil. Durandus in his booke called Rationale diuinorum officiorum also Ioannes Billet in his boke de diuinis officiis Honorius in his treatise de geÌ„ma animae wherof thou mayest learne two thinges Firste that in the primatiue churche and â—ong after wheÌ„ Christen religion was moste pure the wordes of the Lordes Supper or as the papistes terme them of consecration were not spoken in hocker mocker as they be now but playnely openlye and distinctly that al myght heare theÌ„ vnderstand them and learne them vnto their great comforte â–ª and edifying Secondly y t the words of consecration were at that time of so great vertue y t whosoeuer pronounced them ouer the bread were he Lay or Spiritual priest or Ploweman Byshop or Butcher the breade was strayghtwayes tourned into the naturall bodye of Christ as we may see here by y e shepeheardes whiche were laye men and not holye annoynted whiche were in the fielde and not in the Church whiche had on their shepeheardes clokes and not halowed vestments whiche had but a coÌ„mon stone to laye their breade on and no halowed altare And here mayest thou see y t any laye man if he can pronounce the words of consecration hauing bread layed on a stone may make Christes body as wel as y e priest For if y e lay men by y e vertue of y e words could make Christes bodye at that tyme be thou certayne and well assured y t they bee able to doe the same euen nowe also notwythstandyng the holye fathers decrees to the contrarye For the vertue of Goddes worde abydeth alwayes one If the Massemonger therfore can make hym y t made them as theyr doctryne declareth then can the Laye man lykewyse make theyr maker and so maye the Laitie stryue with the spiritualtye to the vttermost in God makyng Nowe that the popyshe priestes can make God whiche made them although I coulde bryng forth and alledge manye authorities euen oute of theyr owne bookes yet will I at thys presente contente my selfe with one or two sentences which are written in a boke called Stella Clericorum The authors wordes ar these I ste qui creauit me dedit mihi creare se qui creauit me sine me creatur mediante me That is to say in Englyshe He that made me gaue me power to make hym and he that made me withoute me is made by the meanes of me Agayne he sayth Cum ergo tantae dignitatis sit sacerdos quod creator sit sui creatoris totius creaturae ipsum perdere vel damnare inconueniens est Which is thus Englished Seyng then that a priest is of so great dignitie that he is the maker of hys maker and of euery creature to destroye or to condemne hym it is not conuenient Pope Alexander the fyrste ordayned that the bread whiche the prieste hath at hys Masse shoulde bee but of a small quantitye saying Thys oblation the lesser it bee the better it is Guilielmus Durandus Pope Alexander also commaunded that the breade shoulde be vnleuened bread whiche the prieste vseth at hys Masse Platina Sabelli Lib. Concil Poly. Christ. Massaeus Whye theyr singing cake is rather rounde than otherwyse Antoninus maketh thys reason The hoste sayeth he is made round after the manner of a penye bicause Iudas solde Christ for thirtye pens Guilielmus Durandus writeth thus The hoste is formed rounde bycause the earth is the Lordes and al y t is therin y e round world all y t dwel in it y t the outward fashion therof may signifie him that wanteth both beginning and ending Pope Alexander likewyse appoynted y t the wine in y e chalice shuld be myngled with water to signifye the vnion vnseparable felowship of Christ hys church Ioan. Laziard â— Ioan. Stella Libro Concil Grat. Sabel Pope Honorius the third commaunded y t the Missall bread shoulde be heaued and lifted vp aboue the Priestes heade at the sacryng tyme as they call it and y t all the people should fal down and worship it In the yeare of oure Lord. 1214. Extra de celeb Miss Can. Sanâ— cum olim Gabriel Biel super Canone Missae Lect. 14. et Lect. 50 Dec. 3. Tit. 1. Cap 10. Pantaleon Here may al men see how auncient a thing thys Pope holy sakeryng is which notwithstanding the blynd and sely shepyshe symple soules thynke to be y e beste part of the Masse Uerely it is a little more than three hundred and fortie yeres olde A deuilishe an Idolatrous inuentioÌ„ is it not altogether vnlyke to the setting vp of the golden calfe in the wildernesse Pope Gregorye the ninth ordayned y t the sacryng bel shoulde be rong wheÌ„ the priest lifteth vp the Missall bread Chalice aboue hys head to moue the people to beholde that new found God whiche is not as the true God ought to be worshipped in spirite and truth but in knockyng knelyng and liftyng vp of handes In the yeare c. 1225. Anselmus Ryd Pope Leo Pope Victor Pope Nicolas Pope Innocent Pope Honorius pope Vrban â–ª Monke Lanckfrancke Monk Gratian Fryer Thomas Fryer Bonauenture and such lyke monstures belly Gods inuented fyrst of all the God of the altare and made of the Sacramente or holy sygne of Christes body and bloud the true naturall real corporal carnal substantiall c body of Christ GOD and man fleshe bloude and bone synowes guttes and loynes euen as he was borne of Marye the Uirgine and hanged on the Crosse no breade nor wyne remayning but the substance of breade tourned into the substaunce of Christes naturall bodye and the substance of wyne chaunged into the substance of Christes naturall bloude So that we handle hym with oure handes put hym in our mouthe teare hym with oure teeth eate hym digest hym c and partely with theyr Sophistrye they persuaded and partely with theyr tyrannye they compelled the people so to beleue as the cruell and bloudye papistes lyke wyse doe in thys our age where the deuill and the Pope reygne whiche dayes was not knowen nor heard of in y e Church of Christe so newe is the doctryne of transubstantiation and of theyr missal
custome ought to geue place to the opeÌ„ truth Let no maÌ„ preferre custome before reason truth for reason and truth doth alwayes put custome to silence We must heare and do that saith Saint Cyprian that Christ hath done that he hath also coÌ„maunded to be done seing that he sayeth in his Gospell If ye do those thynges that I commaunde you I will call you no more seruauntes but frendes And that Christ alone ought to he heard the father euen from heauen testifieth saying This is my welbeloued son in whom I haue greate delight heare ye hym Wherefore if Christ alone is to be hearde we ought not to atteÌ„d marke and take hede what any maÌ„ that hath bene before vs thought good to be done but what he did which is before al that is to say Christ. Agayn he saith We may not follow the custome of man but the truth of God seyng that God speaketh by the Prophet Esay sayth They worship me in vaine teaching the commaundementes and doctrines of men Doth not God in his holy worde coÌ„mauÌ„d his people the Israelites that they should not follow the customes neither of the Egyptians nor of the Cananites but rather walke in his ordinaunces fulfill his lawes and statutes Is not this Gods precept Followe not the multitude to do euill Again do not ye those thynges whiche they haue done that were before you neither be ye defiled in them As the custome is not to be reiected but receaued that is agreable to the truth of Gods worde so lykewise is that custome not to be receaued but reiected y t dissenteth from the veretie of Gods pure religion Forasmuch therfore as the greatest parte of the old customes that be frequeÌ„ted vsed in the popes Church are wicked vngodly manifestly directly coÌ„trary to the worde of God the obiectioÌ„ that our Papistes make in this behalfe is nothing worth neitheer ought it to be vnto theÌ„ any let to hinder them froÌ„ commynge vnto the vndeceueable truth of Gods worde Some also to defeÌ„d their errours heresies maintaine their obstinate blindnesse and blind obstinacie allege for their defence the auncient writers and Doctors of Christes Churche affirming that their doctrine dissenteth greatlye from oures therfore worthy to be hyssed out hated abhorred detested of Gods Church I aunswere If they vnderstand by the auncient writers Doctors of Christs Church Duns Dorbel Thomas Tartaret Biel Brulefer Barnard Bonauenture Petrus de Palude Petrus de Luna Ioannes Capredli Ioannes Holkot Albert Magnus Augustinus de Ancona with Occam Gerson Durande Petrus de Alico Alaâ—us Herugus Auredlus Ataxanê° Pelbertus Carâ—esius Michael Lochmeir Iacobus de valentia to many such like then we geue theÌ„ ouer and conseÌ„t vnto theÌ„ seyng that these many hâ—â—dreds moe were the popes sworne chaplaynes making him with their fophistrie a God his couÌ„terfaite Religion true Godlynesse But if they meane those auÌ„cient writers Doctors of Christs Church which were before the days of Gregorius Magnus byshop of Rome theÌ„ we freely coÌ„fesse that whether they take the Doctors of the Greke or Latin Church they make very little or nothyng for theÌ„ for the maintenaunce of their poperie so altogether vnknoweÌ„ to theÌ„ was the supersticion Idolatry whiche is now commoÌ„ly vsed in the popish Churches although I muste nedes confesse that there is none among the auncieÌ„t writers that hath not his errours his ouersights his faultes that y â— may be found true which is writteÌ„ God alone is true but euerye man is a lyar But let it be graunted that there were found in the old writers as who sometime slydeth not Accordyng to the common prouerbe AliquaÌ„do bonus dormitat Homeruâ— That might seme at the firste blush to confirme stablish to proue approue any part of the popes religious religion is the matter therfore cocke sure But the olde writers Catholike Doctors require no such reuereÌ„ce to be shewed nor no such credit to be geuen to their writings as though they could not erre which coÌ„fesse theÌ„selues to erre as their auÌ„cestoures haue done before theÌ„ will that nothing should be credited as an vndoubted veritie but only the sacred scriptures whose authoritie to resiste of whose veritie to doubt they alwayes counted a great offence Are not these the wordes of Saint Ambrose We vtterly coÌ„deÌ„ne al new things that christ hath not taught for Christ is the way to the faithfull If Christ â—herefore haue not taught that whiche we do teache euen we our selues iudge it detestable and abhominable Are not these the words also of the auÌ„cieÌ„t Greke writer Origene We must nedes allege the holye Scriptures for a witnesse For our vnderstandinges and expositions without these witnesses are not to be credited nor beleued S. Hierome calleth it garrulitie or pratling whatsoeuer is taught without the authoritie of the holy Scriptures Theophilacte feared not to saye that they whiche bring in any thing into the Church of Christ besides the doctrine of the Apostles bring in slaunders and heresies dissensions Here se we in what estimation the auncient Doctors desyre theyr writtings to be had Uerely so farre to be credited and receaued as they agree with the word of God If they in any point dissent from that then not to be receaued but to be reiected not approued but reproued so farre is it of that they would haue their workes to be the patroÌ„s and defenders of wycked doctrine idolatry superstition c. Some againe pretende an excuse of theyr obstinacie the forefathers which liued before our daies They say they neuer receaued this doctrine neuer beleued as we are taught c. And yet we doubt not they are saued I aunswere If they speake of the forefathers whiche liued of late yeares in the tymes of ignoraÌ„cie blindnesse in the dayes of Papistrie and false Religion I graunt that they neuer receaued so purely the doctrine of Christes Gospell as we do at this present as people seduced from the way of truth thorow the suttle persuasions and craftye reasons of the fleshely hipocrites and filthy Papistes while they wrapped them in al kinde of blindnesse to the ende that they might see no truth in a manner but seke theyr saluation at theyr handes at theyr prayers fastes masses c. and by this meanes be made the very slaues and captiues of these spirituall Sorcerers although I must nedes coÌ„fesse that they agreed with vs and we with them in the principal articles of the Christen Religion albeit farre out of the way from the true vnderstanding of theÌ„ For they knew not the office of Christ nor vnto what ende God the father sent him into this worlde and therfore went they about on begging for their saluatioÌ„ to this creature and that creature to this Saint and that Saint to this blocke and that stocke to this pardon
we kylled al the day lōg and are counted as shepe appointed to be slayne As I may among many touche one Ecclesiastical history What shall I speake of the vnhappye time of that most vnhappy and wicked heritike Arrius Although the Fathers of the councell Nicene did iudge truly rightly according to the doctrine of the holy Scripture of the true euerlasting diuinitie or Godhead of Christ the Sonne of God Yet not long after that wicked heresie of Arrius dyd so preuaile and take roote in the heartes of men that it was not receaued only in one realme or two but also Pope Liberius Bishop of Rome with the Emperoure and all the East parte of the world admitted that most damnable heresie to be most sounde and wholesome doctrine persecuting most cruelly al such as defended the cōtrary whereof was a very little number as Athanasius Paulinus and verye fewe other Byshops whiche by no meanes would geue place to so great furour and madnesse although most miserably entreated In a Councell also holden at Nice a great nūber of Byshops with other gathered there together consented to disanull and put away the mariage of Priestes or spirituall ministers contrary to the practise of gods Churche from the begynning and contrary to the doctrine of the holy ghost which saith Wedlocke is honourable among all men and the bed vndefiled for what purpose I knowe not nor with what reasōs persuaded am I able to say Notwithstanding the holy and blessed Confessour Pahnutius although vnmaried withstood them all and by no meanes would consent vnto theyr entreprise and deuise but franckely and freely confessed that the mariage of Ministers is honourable and that it is chastitie for a man to lye with his owne wyfe By thys meanes he persuaded the councel that they proceded no further in this matter but sette euerye man at hys lyberty to marrye or not to marrye Whoe seeth not nowe howe foolyshe a thynge it is and muche vnworthye a Christen man to leane to the multitude whiche for the moste parte is nothynge elles than a beaste of manye heades Seyng we haue euidentlye shewed that the greater parte in matters that appertayne to Christes Religion is alwayes the worsest parte and the lesser parte dothe more earnestlye embrace the truthe of Gods worde so that not withoute a cause Christ calleth his people a litle flocke ▪ Feare not ye lyttle flocke sayeth Christe for it hath pleased my father to geue you a kyngdome Thys therefore is a vayne obiection of the aduersaries to saye We haue the greater number on our syde therefore haue we the truth on our syde For the deuill the worlde and the fleshe haue a greater company attendyng vpon them than Christe hath vpon hym seyng that the greatest parte of this worlde rather embraceth thinges present than with ioye looketh for thinges to come Finallye some can by no meanes fynde in their hearte to approue and allowe that present state of Religion whiche is nowe receaued among vs bicause it greatlye differeth saye they from the old◠and accustomed order It is demaunded in what points It is answered In these Fyrste The Byshop of Rome is not knowledged and receaued anye more to be Supreme head of the vniuersall Churche of Christe I aunswere We knowe no Supreme head of the Churche by the worde of God but Christ alone and vnder Christe euery Prince in hys owne Realme Secondly The Sacrament is receaued vnder both kyndes I aunswere So hath Christe commaunded saying Drinke of this all ye Also the Apostle so oft as ye shall eate of this bread and drinke of the cup c. Thyrdly The seruice and publique prayer is done in the tēples no more in the latin tong as heretofore but in the common and Englishe speache I answere So hath the custome bene from the beginning in the Church of Christ in al places and is so vsed at this present generally wheresoeuer the Byshop of Rome hath no authoritie And God by his holy Apostle commaundeth vs that in our congregations all thinges should be done to edifie approuing and allowing rather fiue wordes so spokē that they may be vnderstanded than ten thousand otherwise Fourthly All the laudable ceremonies are neglected and set a side as the halowing of salt water bread candles palmes fire ashes c. I aunswere All these are the triflyng traditions of men and haue bene the cause of much Idolatrye and superstition And it is written They worship me in vaine teaching doctrines which are the commaundementes of men Item God is a spirite they that worship hym must worship him in spirite and truth Fiftly Purgatory is denied I answere we know none other purgatorye for the soule but the precious bloud of our Lorde and Sauiour Christe Iesu as it is writtē The bloud of Iesus Christ gods sonne maketh vs cleane frō all sinne Sixtly The Sacrifice of the Masse is vtterly reiected and caste awaye as a pestilence moste hurtfull blasphemous and iniurious to the passion and death of Christ ▪ I answere The word of God teacheth vs in all places that there is no sacrifice for sinne but the death of Christ alone But Christ dreth no more Therfore is there no more sacrifice offered vp for sinne With one only oblation sayth the Apostle hath Christ that euerlasting Byshop made perfecte for euer them that are sanctified Agayn we are sanctified made holye by the offeryng vp of the bodye of Iesu Christ done once for al. Seuenthly The inuocation and intercessiō of Saintes is cleane omitted and left I answere God alone is to be called vpon as he himselfe ▪ commaundeth saying Call on me in the tyme of trouble and I will deliuer thee We knowe by the worde of God no Mediatour no Intercessour but Christ alone as it is written There is one God one Mediatour he sayth not many Mediatoures betwene God and man euen the man Iesus Christ whiche gaue himselfe a raunsome for all men Againe if any man sinne we haue an Aduocate with the father he sayth not Aduocates Iesus Christe the righteous one And he it is that obtayneth mercy for our sinnes not for our sinnes onely but also for all the worlde Item Christ is on the right hād of God and maketh intercession for vs. He saith not Saintes make intercession for vs. And our sauiour Christ him self sayth Whatsoeuer ye aske the father in my name he sayth not in the names of the saītes he will geue it you Eyghtly The article of trāssubstantiation is reiected and cast awaye as an errour or heresie I answere The holy Scripture knoweth no suche article neither haue the holy old fathers euer taught or left writtē such doctrine behinde them It is a new and late inuention brought in by the Pope and his adherentes Saint Paule calleth the Sacramentall bread ▪ not onely bread before the consecration but also after the consecration And our Sauiour Christ calleth
spirite and they that worship hym muste worship hym in spirite and in truth Whatsoeuer is song or said with the mouth so that it brasteth out from the affection of the mynde we affirme to be not only tollerable but also commendable yea pleasaunt and acceptable to God as Dauid sayth I will geue alwayes thankes vnto the Lorde hys prayse shall euer be in my mouth My soule shall make her boaste in the Lorde the humble shall heare therof and be glad O prayse the Lorde with me and let vs prayse hys name together c. O be ioyfull in God all ye landes synge prayses vnto the honoure of hys name make his prayse to be glorious And the Apostle sayeth I will synge with the breath I will sing with the minde I will pray with y e breath I will praye with the minde If the mouth the mynde if the breath the heart if the lippes the spirit go together either in singing or saying It is a most acceptable melody to God highly to be praysed of al good godly meÌ„ This kynde of prayer is greatly coÌ„mended of the people of God as coÌ„trary wise prayer without the affection of the hearte is rather to be reproued than approued refused than receaued condemned than commended Eyghrenthly The holye dayes and solemne feastes whiche of oure Elders were obserued and kepte with hye deuotion and greate reuerence are nowe a dayes neglected and set nought by I aunswere We are free from the obseruation of dayes The Sabboth was made for man and not man for the Sabboth Therfore is the Sonne of man Lord also of the Sabboth A Christen mans Sabboth is euery day and endureth the whole tyme of hys life which is to reste from euill to cease to do hys owne will and to obeye the holy lawe and commaundement of GOD. We are no more tyed and bounde to the obseruation and kepynge of the Iewyshe Sabbothes from the whiche we are made free by Christe the true lyghte whose comming in the flesh expelled all the darke shadowes of Moses lawe as the Apostle sayth Let no man trouble your conscience aboute meate and drinke or for a pece of an holy daye or of the newe Moone or of the Sabboth dayes whiche are shadowes of thynges to come but the body is in Christe Let no man make you shote at a wronge marke c. Suche as yet sticke and abyde in the outwarde obseruation of dayes tymes and meates the Apostle reproueth on thys manner and sayth Now after that ye haue knowen GOD yea rather are knowen of God howe is it that ye turne agayne vnto the weake and beggarlye ordinaunces whereunto agayne ye desyre a freshe to be in bondage Ye obserue monethes and dayes and tymes and yeares I am in feare of you least I haue bestowed on you labour in vayne Agayne If ye be dead with Christ from the ordinaunces of the worlde why as though ye yet liued in the worlde are ye led with traditions Touche not taste not handle not â–ª whiche all perish thorowe the very abuse after the commaundementes and doctrines of men We graunte and confesse that we haue put downe yea and that worthely certayne supersticious Idolatrous holy dayes as the feasts of Thomas Becket that trayterous Rebell of Dunstone that wicked Nichromancer of Austen that superstitious and Popish Monke with such like notwithstanding the SoÌ„dayes and all such feastes as be grounded in the word of God bringyng vnto our remembraunce the actes of Christ and of his Saintes we not supersticiously but freely and religiously obserue and kepe accordyng to the libertie whiche is geuen vs in the Gospell by Christ. Other matters there are wherin the Papystes finde great faulte with the Protestantes whiche may be answered as easely as we haue done these aforesaid For we haue rehearsed the chief principall of what force strength they be who seeth not But forasmuche as they make the simple and ignoraunt people beleue that if these thinges be taken away the whole Religion of Christ falleth downe and vtterlye perisheth the people being persuaded that they are not tryfling traditions of meÌ„ but the graue and weyghtie ordinaunces of God And that therfore as an other Atlas they with their shulders holde vp the olde and auncient Catholyke Religion whiche otherwise would fall to ruine and vtter decay I pitieng and much lamenting the miserable state of the simple blinde and ignoraunt Christians so wretchedly seduced thorowe the suttle and craftye persuasions of these most suttle and craftye hypocrites which being in deede greuous and rauenyng wolues clothe themselues with shepes apparell that they may the easelier make a rauine and spoyle of the Christen flocke I haue thought good to declare and shewe out of Chronicles and Hystories who were the Authors and inuentours of all these tryfling tradicions drowsie dreames and idle inuentions whiche heretofore haue bene counted for true Religion and Gods seruice Agayne at what tyme or yeare of our Lorde euery one of their beggarly ceremonyes were thruste into the Churche that by thys meanes suche as will open their eyes and no more be obstinatly blynde may easely perceaue and see how wickedly the wicked and Popish hypocrites haue in tymes past seduced and receaued the simple poore Christians while they haue made them beleue that whatsoeuer is done in their Churche is diuine seruice and God is hyghlye pleased therwith contrarye to thys saying of Christe They worship me in vayne teaching doctrines whiche are the commaundementes of men and that to leaue these thinges vndone is deadly sinne and worthye great punishement A Priest to rede the Gospell at Masse without candle lyght to receaue the Sacramentall wine without minglyng of water to say Masse abrode without a Superâ—ltare Againe the Lay man to come vnto the Lordes table without shrifte and absolution at the Priests hand not to beare a candle on Candlemasse daye not to take ashes in Lent not to beare Palmes on Palme Sonday not to crepe to the crosse on good Fridaye not to abstayne from fleshe on Fridayes other fasting dayes with a thousand such like was counted a greater offence among the Papistes than to transgresse and breake any of the commaundements of God It may worthily be sayd to them as Christe sayde to the Pharesees and Scribes Well Prophecied Esay of you hypocrites as it is written This people honoureth me with their lippes but their hearte is farre fro me Howbeit in vayne do they serue me teaching the doctrines and commaundementes of men For ye lay the coÌ„maundements of God a part and obserue the constitutions of men c. Ye cast aside the commaundement of God to maintaine your owne constitutions There is almost no constitutions no decree no ceremonye no Papisticall secte nor any other tradition appertaining to Churche ware and Romishe religion whiche I haue not both diligently and painefully sought out of Chronicle writers
and Historiographers and placed in this my booke that all men may knowe from whence the Popish religioÌ„ springeth and hath her beginning that this thing once knowen and the triflyng traditions of men set a part we may with one minde serue worship honour the Lord oure God according to his word as it is written That I commaunde thee do that only vnto the Lord put thou nought therto nor take ought there from Agayne ye shall put nothing to the worde which I commaund you neither do ought therfrom that ye maye kepe the commaundementes of the Lorde your God whiche I commaunde you And that the readyng of this my boke may be to the Reader both the more pleasaunt and profitable I haue to auoyde confusion brought all thynges vnto certaine common places yea and that in suche order as I trust no good and indifferent person will mislyke and disalowe My desire is to do good to all men to hurte no person After that I had finished this my labour and trauaile in gathering together these Reliques of the Romishe Religion and had determined with my selfe to publishe and set them abroade that they might be sene and read of all men after long depe consideratioÌ„ to whom I might dedicate this my worke Your Lordship came to my remeÌ„braunce as one right well worthy to whom I might offer this my trauaile what soeuer it be yea that for diuerse causes First For the right excelleÌ„t knowledge that you haue not onely in humaine letters but also in the sacred scriptures whiche is so goodly an ornament and precious Iewel to all Christians but specially to all such as be Byshops and Ouersears of Christes flocke as nothyng can more beautifie adourne the state of a Christen maÌ„ of whatsoeuer degree he be Secondly For the feruent Zeale and earnest loue that you beare to the pure and sincere religion of God whiche these many yeares hath so enflamed your breast that for the loue therof for the defence of the same you were not only content to forsake your natiue couÌ„trey your natural kinnesfolke your deare frendes your louing familiares whatsoeuer semeth to this life moste swete moste pleasauÌ„t most comfortable but also to lose both life and goods counting them most blessed and happye that suffer persecution for ryghteousnesse Thyrdly For that it hath pleased God of his infinite goodnesse and mercye to place you Byshop and Ouersear of his people in my natiue countrey vnto the glory of his most glorious name â–ª and vnto the exceding profite commoditie of his holy congregatien â–ª where you so rule and gouerne the Lordes flocke as a moste faithfull Pastor and diligent shepehearde that your fame is not onely glorious in the eares all men but also you are become a most worthy examplar to all the spirituall Ministers of your â—iocesse whether doctrine life or hospitalitie be considered on your behalfe As touching doctrine I speake it without flatterye you are able by the worde of God and by holesome learning both to exhorte and also to improue them that speake against the worde of truth And as God hath geuen you this knowledge â–ª so do you moste diligentlye bestowe it vpon Gods people committed vnto you â–ª that you may not be fouÌ„d like to that idle vnprofitable seruaunt which hyd the talent that his Lord committed vnto him in the ground but rather like to that good and diligent seruaunt which with fiue talents that his Master deliuered him wonne other fiue and therfore heard of his Masters mouth this moste swete and comfortable voyce Well thou good and faithfull seruaunt Thou haste bene faithfull ouer fewe thinges I will make thee ruler ouer many thinges Enter thou into the ioye of thy Lord. As coÌ„cerning your life conuersatioÌ„ which I speake vnto the glory of God from whome alone commeth downe euery good and perfecte gifte it is such as may right well be counted a myrrour of vertue wherin appeareth nothyng but that good Godly is so that ye be an ensaÌ„ple to y e flocke in righteousnes in faith in loue in peace in word in purenesse c. Accordyng to the rule of the Apostle A Bishop must be blamelesse as the stewarde of God not stubborne not angry not geuen to much wine no fighter not geuen to filthy lucre c. He must also haue a good report of them whiche are without least he fal into rebuke and snare of the euil speaker And as for your hospitalitie it is such and so notable that for the proportion of your yerely reuenues which is much inferioure to others it geueth place to none of your profession and degree â–ª Poore Christ in his members standeth not at your gates to be fedde at leasure with fragments and scrappes many times to vile for dogges oute of the almose basket but he is brought into your house set at the table hauing ministred vnto him all good thinges necessary for the reliefe of his carefull state according to this coÌ„maundement of God Breake thy bread to the hungrie and the nedie and wayfaryng bring thou into thy house When thou seest the naked couer him and hyde not thy face from thy neighbour A Bishop must be a maintayner and keper of hospitalitie saith the Apostle And God saith by the Prophete Bring euerye tithe into my barne that there may be meate in mine house Therefore your Lordship is ready at all times to do good to all men but specially to them that are of the housholde of faith And these .iii. thinges requireth our Sauiour Christ of euery Godly and Christen Bishop when he saith thrice Pasce Pasce Pasce Fede with whole some doctrine Fede with vertuous conuersation Fede with liberal hospitalitie keping But many do so little passe of this latter Pasce that they passe it cleane ouer and make a double post of it so greatlye hath Mammon blinded their eies Fourthly for the singular loue and liberall benefites whiche your Lordship heretofore both freelye and frendlye without my desertes hath moste bounteouslye bestowed vpon me And woulde God it were or might be at anye time in my power if not otherwise yet with my humble and readye seruice to signifie my faithfull and well wishing hearte vnto your Lordship if not to the vttermoste yet in some parte as one who although power shall fayle yet shall good will euer preuaile Fyftly and finallye as I maye once conclude that youre honoure maye by a Bucklar and defence for this my laboure â–ª partelye againste oure common aduersaries the Papistes whiche withoute iudgement furiouslye condemne whatsoeuer pleaseth them not althoughe neuer so true and agreable to the worde of GOD Partelye againste oure Grosse Gospellers and pratlyng Protestantes whiche doinge themselues nothynge prayse wrthye enuye slaunder and backbyâ—e other mens frutefull laboures labourynge by thys meanes to seeme somewhat when in deede they are nothynge excepte we
Philip King of Fraunce that he was Lorde of all thinges aswell temporall as spiritual thorowout y e whole world and that he therfore ought to haue receaued the kingdome of FrauÌ„ce at his hande which thinge forasmuch as the king had not done y e Pope wrote vnto him y t he had iustlye deserued to bee depriued of his kingdome so y t afterwarde this arrogant Lucifer and moÌ„sâ—ure of pride excommunicated Kinge Philip and gaue away his kingdoÌ„e to Albert the Emperor About the yeare c. 757. Pol. Virg. Pant. Pope Stephan y e seconde was y e first Pope that was caried about vpoÌ„ meÌ„s shoulders which thing his successors haue euersince diligeÌ„tli practised â–ª put in vse In y e yere c. 757. Pol. Vir. Panâ— Pope Cletus firste of all vsed in his letters these wordes Salutem Apostolicam benedictioneÌ„ In the yere c. 81. Chron. Ang. Pope Gregory the first vsed firste of all in his letters and bulles this title â–ª Seruus seruorum dei that is to say seruaÌ„t of the seruants of God which title his successors yet keepe but how truely who seeth not seing they labour to the vttermoste of theire power to haue the whole world vnder their girdle yea to compell princes kinges and emperors not onely to be their lackies but also to kisse euen their very feete Hee vsed this title in all his letters to represse the arrogaÌ„cye and pride of Iohn Patriarche of Constantinople which contrary to the doctrine of the Gospel and contrary to the decrees of the olde Canons presumed to vsurpe a newe name to himself and sought to be called the vniuersall bishop or head ouer all other bishops To shew that such a proud ambitious name ought vtterly to be detested of al spiritual ministers of whatsoeuer calling or dignitie they be the aforesaide Gregory in all his letters euer after named himself the seruant of the seruauntes of God In the yere c. 590. Ranulphus Cestrens Chron. This aforesaid Gregory sent Austen y e Monke w t certaine other into EnglaÌ„d to conuert and turne the english natioÌ„ vnto the Romish ReligioÌ„ Which Austen when thorow his hipocrisy couÌ„terfait holines he had won many vnto his purpose and had obtained of king Adelbright to be Archbishop of CaÌ„terbury and primate of al England weÌ„t into Wales where hee founde manye godly lerned byshops and preachers of Goddes worde which sincerely and purelye taught the doctrine of the holy Scripture and rightlye administred the blessed sacraments according to Christes institution whom thys aforesaid Austen the Monk labored also to the vttermost of his power to allure froÌ„ the sinceritie simplicity of christs religion vnto the Romish and popish superstitioÌ„ bosting himself to be a Legate of the most holy father the Pope seÌ„t froÌ„ Rome again made ordayned the chief bishop primate of al englaÌ„d and therefore he wylled them to obey him and his doctrine and to receaue y e most holy father of Rome and his catholike Religion But the Godly and learned Fathers boldely aunswered that they were alredy true ChristiaÌ„s and according to christs doctrine they gouerned theire Churches therefore they would neither obey him nor submit themselues to the aucthoritie of y t straunge Romishe Bishop nor yet receiue his supersticious ceremonies but continue as heretofore they had done in the simplicitie of Christes religion By this meanes this Monke Austen was compelled to depart his expectation not satisfied Notwithstanding this monstrous Monk afterward fouÌ„d the meanes such is the charitie of the bloudy papists greatly to annoy these Godly and lerned fathers bicause they would not obey his wicked deuilishe request For he complained to Kinge Adelbright that the Britaines called otherwise Welshmen woulde neither obey him nor anye man but onely the Archbishop of Carlion Which thinge when the King heard he was greatly moued and threatned to destroy them al writing to Elfride king of NorthuÌ„berland that he should come to him w t al the power that he might make and that he would meete him at Leiciter froÌ„ thence they would go into Wales and there destroye the Archebishop of Carlion and all those that had refused to obey Austen and his doctrine When the Godly fathers hearde of this and that the two kings with their armies approched to the ende for to destroy them they sent vnto the kings certaine holy and vertuous meÌ„ which went barefoote woolwarde with all humilitie meekenes desiring theÌ„â—tâ— cease froÌ„ so vngodly an enterprise But the kings were so sterne so wicked y t they woulde not once speake to those holy meÌ„ but slew them straightwaies euery one They spared them no more alas for sorow than the wolfe doth y e sheepe but cruelly and vniustlye murthered those saints of God so that thei were all martired y t came vnto theim being in numbre fiue hundred forty And from thence those kinges went vnto GaÌ„gor for to slea all y e Britanes that they might fynde But when the Britanes heard of it they assembled prepared theÌ„selues with all their power to fyghte with those kinges for the defence of their countreye and for the mayntaynaunce of Christen religion so that in that battell king Adelbright was slaine by y e iust iudgement of god and kyng Elfride was sore wounded and compelled moste cowardly to flye theyr whole armye also being vtterly discomfited wel nigh al slayne They that remayned toke them to their fete and fled so that by this meanes God gaue his seruaunts a glorious victorie ouer the popyshe enemyes Ex Chron. Angl. Such end O Lord geue thou to all thine enemyes that of malice and without repeÌ„taunce persecute thy seruauntes for the testimony of thy truth that the kingdome of Antichrist and y e pope vtterly subuerted thou maiest be knowen to be the alone Lorde and thy worde to be the alone veritie Of the Popes election POpe Nicolas the fyrst made a decree that if any maÌ„ would thrust himself into the sea of S. Peter not being chosen thereunto by such as ar appoynted for the electioÌ„ of the pope y e same shuld be iudged not Apostolicus but Apostaticus 49. Dist. Cap. Si quis Apostolice sedi Anno. 871. Pope Hadriane the first made a law that no lay persons should presume to entermedle with the election of y e pope 63. Dist. Cap â–ª Nullus laicorum An. 796. Pope Boniface the second made a decree that in the election of the pope the Clergye should be deuided from the coÌ„mon people In the yeare c. 529. Albertus Krempt Pope Leo the eyght ordayned that none should be admitted pope without the consent of the Emperor In y e yere c. 962.63 Dist â–ª Cap. In Synodo Chron. Pope Adriane the third was of such and so lustye courage that contrary to the order tofore vsed he made a decree that from henceforth the Emperours should
quis Pope Gregory the Seuenth made a decre that the people when they come to Masse should not come empty handed but offer somewhat and specially at principal feasts bicause it is sayd in the law Thou shalt not appeare empty handed before the face of the lord thy God ▪ In the yere of our lorde 173. Dist 32. Cap. praeter In a Councell holden at Rothomage it was enacted that all manner of tenthes either corne or cattayle or of anye other thyng should be duely and truly payde to the priestes If any dyd withholde their tythes after they wer monished of it once twice or thrice wil not amend the decree is that they shal be accused til they haue made worthye recompence and due satisfaction caus 16. Q. 7. C. Omnes deci Of Monasticall sectes and fyrst of Heremites POpe Syluester the first bearyng rule the Heremites firste of all began and inhabited the wyldernesse solitary places The aforesaid Syluester had them in greate reuerence and confirmed their order In the yere c. 315. Ex libro germanico Of the Heremites of Antonies order POpe Syluester the aforesaid being bishop of Rome Antony a mā vnlearned and notwithstanding famous in godly conuersation and notable in workyng miracles began a streight and solitary life in Egipt He was the first Heremite his meat was only bread and water and he vsed daily to fast vntill Sunne sette He wente willingly vnto the wildernesse where many resorted vnto him which made him their Abbote S. Hierome saieth that he wrote vii epistles or letters in the Egiptian speach full of Spirit and mysteries which afterward were translated into Greke Athanasius bishop of Alexandria writeth his life in a complet booke He dyed at Thebaida the 357. yere after Christes byrth the 105. yere of his age The aforesaid Antony with all his brethren went in gray clothing and did eate herbes and rootes They fled all company of men Some saye that they fled into the wildernesses of Egipt for the auoiding of persecution and there lyued together with greate loue geuing themselues to spirituall meditations and heauenly contemplations that by this meanes they might the better haue an eye vnto gods workes and so offred vp to God with a fre spirit and a pure perfect loue serue him in holinesse and righteousnesse all the daies of their life This Antony hath had and yet hath in diuers countreys where the sects of Antichrist raigne many Apes whiche haue laboured to counterfait hym but notwithstanding so far from the faith lyfe and manners of Antony as darknesse is contrarye to lyghte ▪ and Beliall to Christe For where as Antonye sledde into wildernesse that he mighte serue God with the more free conscience and be the lesse ledde awaye with worldly vanities and carnal concupiscences his Apes and coūterfaiters run peakyng into corners and dwell in some oute corner or hole onelye to eschewe labour and to liue ydlely not being content with herbes and rootes as Antonye was but faryng deliciouslye not of their owne trauayl and gettyng but of the labour of other mennes handes and of the sweat of other mennes browes contrary to this commaundement of GOD geuen by the Psalmographe Thou shalte eate the labours of thyne owne handes Agayne In the sweate of thy face shalte y u eate thy bread tyll you returne vnto the earth For earth thou art and vnto earth thou shalt agayne be turned And whereas Antony and his company fledde the companye of all men bicause they woulde not bee corrupted with theyr lewde manners Antonies Apes frequent nothyng more than the fellowship of men and women easy to be founde in fielde in village in towne in citie in noble mens houses in poore mēs cotages They leaue no place vnsought where any thing is to be gotten Agayne whereas Antony and his brethren wēt in homely gray clothing they nowe weare a blacke garmente wyth a blew crosse thereon In thys apparel in theyr long heare and beard in their hatte and staffe in theyr scrip or wallet in theyr midnighte rysing and fewe orisons patteryng dothe all theyr whole religion consiste They haue a Fraternitie wherein they manace and threate folke with sainct Antonies fyre yea they haue brought the matter so farre that in some parties they haue pygges fatted for them and geuen for feare of Saincte Antonies fyre and that theyr swyne and cattaile may the better prosper and beecome the more fruitefull wyth the which pigges these Antichristiā Antonians fatte their owne paunches and make the common people their laughing stockes Histor. tripart 2. cap. 21.503 1 cap. 13. Hier. Polid. de inuent rerum 7. cap. 1. Pantal. Lib. germ Of the Heremites of Paulus order THe yere of our lord 345. was one Paulus an Heremite in Egipt a companion to the aforesaid Antonye which spent his lyfe also in wildernesse They write of hym that when he was xv yeres of age flyeng the promotions of Valerianus and Decius Emperours of Rome thoughe he was of noble progeny and descēded of a right worthy parentage before the worlde yet lefte he all and wente into wildernesse where he dwelt in a lyttle caue by the space of 98. yeres vnknowen to any man lyuing in fasting praier with water and bread herbes rootes and such other nourishmentes as the wildernesse did minister vnto him In the booke called vitas patrum we read that the aforesaid Paulus was wel instructed learned both in the Greke and Egiptian tonge He seing the persecution of Christen men went into a towne much farre from hys countrey and from thence into a mountayne ful of rockes at y e fote wherof was a great and maruelous pytte couered with a stone which he tooke away and loked therein and founde there a much fayre fountaine With this there was in the sayd mountayne diuerse habitations dwellings Paulus then loued the place maruelously lyke as god had geuen it vnto him And there he led a solitarye lyfe in occupying deuout prayers and abstinence maruelouslye Hys vesture was onely of the leaues of the palme tree and his meate was the frute therof These and diuerse other things not altogether to be dispysed reade we in the booke entituled Vitas patrum Of thys Paulus the Heremite or solitarye man ar there rysen and sprong vp certayne Apes and counterfayters which haue a name and an order fathered vpon him and yet to say the truth haue they no more of this Paulus faith prayer abstinence and suche other Godlye and spirituall exercises than some Christen men haue of Christ that is to say the surname onely For all hys ghostlinesse religion fayth lyfe consisteth with them onely in their white garmentes or coules in theyr cappes and pyked staues the colour and fashion of whose apparel we read no wher that Paulus dyd weare the lyke so that I can not tell from whence they haue theyr name and profession
valley vnder Benets rule with adding therto chaungyng of black clothes into gray In the yere c. 1038 Chron. Polyd. Lib. Germ. Of the Grandimontensis order POpe Alexander the second beyng bishop of Rome the secte foâ—the Grandimontensis Monks was inuented by Stephen of Auernia their order is to lead a streight life as Monks vse to do to geue themselues to watching fastyng and praying to weare a cote of males vpon their bare bodyes and a blacke cloke thereupon In the yeare c. 176. Chron. Pol Lib. Germ. Of the Cisterciensis order POpe Vrban the seconde bearing rule Roberte Abbot of Molisme in Cistercium a wildernesse or Forest in Burgundy dyd institute the order of Cistercians albeit some ascribe this to one Ordingus a Monke that persuaded the aforesaid Roberte to y e same They weare red shoes and white rochets on a blacke coate all shoren saue a little cyrkle In the yeare of oure Lorde 198. Ibidem Of thys Religion was that greate clearke s. Barnard Of the Humiliates order POpe Innocentius the thyrd confirmed and allowed the order of the Humiliates fyrste of all deuysed by certayne personnes exiled by Frederichus Barbarosa which when thei were restored to theyr countreye apparelled themselues all in white and promised to goe in lowlye and simple clothyng the men and women to bee seperate eche from other to laboure euery one what he was skilled in They had one common purse among them They professe S. Benets rule Thys order in processe of tyme hath encreased so both in goodes and persons that it was confyrmed and endowed wyth many priuileges of diuerse Byshops of Rome In the yeare of our lord 1166. Ibidem Iac. Phil. BergoÌ„ Of the Celestines order POpe Celestinus y e fifth willingly gaue ouer hys bishoprike and returned agayn to hys solitary lyfe wherin he quietly liued before his papacie Certayne supersticious persons lyke apes counterfayted thys Bishop taking vpon them an order vnder y e rule of s. Benet in a wildernesse and called themselues Celestines after Celestine Their orders garment cloke â—oule and cappe are blew In the yere c. 1297. Ibidem Of the Gilbertines order POpe Eugenius the fourthe bearyng rule in England S. Gilbert at Tirington and Sempryngham began an order of monkes called after hym Gilbertines In the yeare of oure Lorde 1148. Chron. Polid. Of the Iustinians order POpe Eugenius the fourth confirmed the ReligioÌ„ of the Iustinians adourning the same with many liberties priuileges It was fyrst of all inuented by Lewes Barbus a Councelour of Uenice practised in y e partyes of Treuisâ— in the cloyster of S. Iustine by the citye Badua They professe Monke Benets rule but in habite and apparell they differ In the yeare of oure Lord. 1412. Ibidem Of the Charterhouse Monkes POpe Gregorye the seuenth being bishop of Rome Bruno of Colein y e Philosopher diuine whom Barnarde calleth a faire piller of y e church did institute y e order of y e Charterhouse moÌ„ks in y e diocesse of Gracianopolis at a place named Curtusia Their lyfe was outwardlye full of paynted holynesse in forbearyng fleshe in fastyng breade and water euery fridaye in wearyng hayrye clothes nexte theyr bodye full of solitarynesse much silence euer pinned in neuer going oute refusyng all womens company with other semblable ceremonyes In the yeare of oure Lorde 1620. Ibidem Of the Templares orders POpe Gelasius the seconde bearing rule the order of the Templars beganne at Hierusalem and continued nerehand two hundred yeares whose beginning was thus After that Gotfraye Duke of Lorayne had conquered Ierusalem certayne Knights perceauing y t such pylgrimes as came to them of their deuotioÌ„ were robbed and murthered by the way thei made a bonde among theÌ„ to serue God in Chiualrye At the beginning they were but fewe and gaue themselues to wilfull pouertye and theyr chiefe master was a keper of the temple dore wherof they wer called Templarij Thei dwelt together not farre from Christs Sepulchre lodging the pylgrimes keping them from mischiefe and shewing them much kindnesse bringing theÌ„ from one holy city vnto an other The badge of their order was a white cloke with a redde crosse Saint Bernarde made them a rule according to the appointment whereof they framed their liues Afterwarde they became very riche thorowe the giftes of great men and pilgrimes But Pope Clement the fifte put them downe and destroyed them all in one daye partlye bycause as they write they renounced y e fayth of Christ and conspired with y e turkes partly for other notable crimes Not withstanding some say y t this rooting out of them was more bicause of enuy of their prosperitye and royaltye than of giltinesse For wheÌ„ their gaundmaster Iames Burgonion was burnt at Paris with manye of hys brethren he tooke hys death thereon that he was neuer giltye of the accusations layde to hym Thus peryshed thys order of the Templares all in one daye theyr landes and possessions beeyng distributed and geuen to other In the yere of our Lorde 1110. Of the Premonstratenses order POpe Calixtus the second approued and allowed the monkyshe order of the Premonstratenses which was fyrst of all deuysed by a certayne maÌ„ borne at Colein called Noto hobertus a priest They be vnder the rule of Benet the monke They be clothed in white from top to toe to declare their vnstayned virginitie In the yeare c. 1119. Chron. Pol. Lib. Germ. Of the order of the white Monkes of Mount Oliuet POpe Gregory the twelfth reigning the monks of mount Oliuet sproÌ„g vp thorow the deuice of Bernardus Ptolomeus Their clothyng is all whyte Their rule is Benets with some addicions vnto it In the yeare of our lord 1406. Ibidem Of the Georgian Monkes POpe Gregory the twelfth confyrmed and stablished also the order of S. George of Alga by Venice which was begun by a spirituall man y e patriarke Laurence Iustiniane a man of an incredible straightnesse of life These moÌ„ks are vnder S. Peters rule and the fyrst order with certayne ordinaunces ioyned thereto In the yeare c. 1407. Lib. Germ. Chron. Of the white Monkes POpe Vrban the Seconde reignyng the order of white Monkes began fyrst deuised by one Stephen Harding and afterwarde in y e yere of our lord â–ª 1135 it was brought into Englande by a certayne man called Walter Espek whiche builte an Abbey of the same order called Meriuale Ranulphus Cestrensis Of the Ioannites order POpe Honorius bearing rule Raymund a man of nobilitye fyrst of all inuented the order of s. Iohn Baptist at Hierusalem about the yeare c. 1130. Chron. Angl. Of the order of scourgers or flagellatours POpe Clement the sixt being Byshop of Rome a certayne pestilent secte of false religious persons sprong vp in high Almayne which called themselues Penitentes Cruciferos seu Flagellatores that is to saye Penitent crosse bearers or scourgers of theÌ„selues Their manner was to go
penauÌ„ce And Pope Innocent the fourth hath graunted to all the brethreÌ„ of the same Faternitie pardon of all sinnes forgotten of all vowes brokeÌ„ except the vowe vnto the holy land at their latter â—nd remission forgeuenesse of all their sinnes A paena culpa so that to euery brother sister of that Fraternitie being coÌ„fessed absolued their coÌ„fessour may well say on thys manner as it is specified in the printed pardon â–ª Iohn or Ioan â–ª as free I make thee As heart may thinke or eye may see Of this pardon it is also thus written Omnibus in annis qui turbaÌ„t iura Ioannis Ter execrantur damnati iure probantur THe pardoÌ„ grauÌ„ted to the Fraternity of s. Cornelis at Westminster for such as geue any thynge vnto it coÌ„meth in y e yere to MM vii C. ix dayes for euer to endure grauÌ„ted by the holy father in god Thomas of the title of S Cecily Cardinall priest of Rome and Legate Archebyshop of Yorke and Chauncelour of England c. and of diuerse other Cardinalles and Bishops Certayne Popes of Rome haue committed and geuen authoritie power to Priestes hauyng cure and charge of soules to absolue their ghostly childreÌ„ and parishioners the whiche be brethreÌ„ or sistern to y e holy Fraternitie of the sepulchre of our Lord Iesu Christ of all sinnes and crimes either confessed or forgotten of penance not well done Also of vsurye rapine pollynge and pyllyng extortion or other good euell gotten excepte they knowe to whom they ought to make restitution they are absolued And of all manner of offences done to father and mother if they were not done w e laying handes on theÌ„ with violence Also the sentence of cursyng done vnknowingly also of of vowes broken the vowe of Ierusalem signed with the crosse in the body and the vow of Religion with solemnitye professed onely excepted Also priestes and Clarkes that haue made any offence in saying their seruice Also the aforesayd holy Fathers haue graunted to the brethren and sistern of the sayd place the Stations of Rome and the indulgences of the pilgrimages of the holy lande whiche suÌ„me of indulgence is lxxx M. yeres of pardoÌ„ Also our holy father Vrban the fourth of that name hath giuen graunted to all brethern and sisterne of the sayd Fraternitie at the traÌ„slation of Saint Swithein and at the Octaues of the same and at the Natiuitye of our Lorde the Octaues of the same and vpon good Fryday vpon Easter day with the Octaues of the same to be released of the seuenth part of their penaunce foure yeares and foure Lentes of pardon Our sayd holy father willeth also that they that be brethern and sisterne of the said Fraternitie haue ecclesiasticall sepulture without deniall of whatsoeuer death they chauÌ„ce to die except they be opeÌ„ly and by name excommunicate To the Fraternitie or brothehoode of S. Erasmus beside y e deliueraunce of many soules out of y e bitter paynes of purgatorye with innumerable indulgences pardons for them y t be alyue are graunted fiue special gifts singulare benefites Fyrst he shal haue reasonable goodes to his liues ende Secondly his enemies shal haue no power on him Thirdly what lawfull peticion he asketh of God shal be graunted him Fourthly he shall be vnbounde of his tribulation and disease Fyftly at his laste end he shal receaue the blessed body of oure Sauioure Christ Iesu in fourme of bread to his saluation by the gracious prayer peticion of this blessed Martyr S. Erasmus Al these pardoÌ„s indulgences priuileges giftes benefites shal al they haue y t geue any part or porcion of their goodes to y e vpholding and maintaining of the holy place of S. Erasmus Many other raggemans roules could I here haue placed which contayne also innumerable pardons infinite indulgences great giftes singulare priuileges wonderfull liberties maruelous deliuerances spedy remedies of soules out of purgatorye c but these may seme to suffice at thys preseÌ„t For hereof mayest y u euidentlye perceaue what reliques we haue receaued from Rome what good stuffe the popyshe pardoners haue broughte vs in tymes paste froÌ„ y e moste holy father or rather froÌ„ y e romish Antichrist al for money Do what thou wilte liue as y u wilte if money come y u art out of hande made cleane and absolued froÌ„ all thy synnes A paena culpa toties quoties art made as pure faultlesse as y u were in time of thy baptisme so y t now by the vertue of these pardons thou mayest boldelye stand before y â— iudging place of Christ and be free from y e sentence of damnation and in fine be made fellow heyre with Christ of euerlasting saluation But if thou wilte haue the true pardon and remission of thy synnes and be deliuered A paena culpa toties quoties take thys order Fyrst repent thee of thy former lyfe Secondly flee vnto God the Father in the name of hys derely beloued Sonne Christ Iesu our alone Sauioure and Redemer crauyng at his handes with stronge faith mercy and forgeuenesse of thy synnes Thyrdelye take a newe life vnto thee euer desyring strengthe from aboue to walke dayly more and more in the holy wayes of Goddes moste holy lawe If thou do thys doubt thou not but y t thou shalt haue abundauntly vnto the great consolation and comforte of thy soule remission of all thy synnes quietnesse of conscience the gift of the holy Ghost Goddes fauoure grace and mercye and after thys transitorye life euerlastyng lyfe with al heauenly ioye and vnoutspeakeable felicitie yea and that without these Antichristians pardons whiche are nothyng ells than nets for mony deceauings of y e people defacyng of Christes death obscuryngs of Gods free grace very spurres vnto all leudnesse of lyfe and a ryght patheway vnto euerlasting daÌ„nation Heare what god sayth by y e prophet Come to the waters al ye y t be thirstye and ye y t haue no money Come bye y t ye maye haue to eate Come bye wine milke without any money or money worth Wherfore do you lay out your money for the thing y e fedeth you not spende your labour about the thyng y e satisfyeth you not But harken harkeÌ„ rather vnto me and ye shal eate of the beste your soule shall haue her pleasure in plenteousnesse Enclyne your eares come vnto me take hede I say your soules shal liue c. Are not these the wordes of our Sauiour Christ Come vnto me al ye that laboure and are laden and I shall ease you Agayne Let him that is a thyrst come And let who soeuer will take of the water of lyfe freely and without any money Of theÌ„ that wil seke remission of their synnes and pardon of their wicked life or any other spirituall and heauenly gift but only at hys hande
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