bonde of sinne that thei being resuscitate or raised vp in y e glorie of the resurrection maye liue among y e saintes and chosen people Thorowe Christ our Lord. So be it A shorter forme or manner of bidding the beades MAsters and frendes as for holy dayes and fasting dayes ye shal haue none thys weke but y t ye maye doe all manner of good workes y t shall bee to the honoure of God and y e profyt of your own soules And therefore after a laudable consuetude and a lawfull custome of our mother holy Churche ye shal knele down mouyng your heartes vnto almightye God and makyng your speciall prayers for the .iii. estates concernyng all Christen people that is to saye for the Spiritualtye the Temporaltie and y e soules being in the paynes of purgatorye Fyrst for our holy father the Pope with all hys Cardinalls for all Archebyshops and Byshops and in especiall for my Lorde Archbishop of Cantorburye your Metropolitane and also my Lorde Bishop of this diocesse N. and in generall for all persons vicares parishe priests hauing cure of mannes soule with the ministers of Christes church as wel religious as not religious Secondly ye shal pray for y e vnitie and peace of al Christen Realmes and specially for the noble Realme of England for our soueraigne Lord y e King for the Prince for my Ladye y e Kinges Mother with all their progenye and for al y e Lords of y e councel and al other of the nobilitie whiche dwell in the countreyes hauing protection and gouernaunce of y e same y t almightie God may sende them grace so to gouerne rule the lande y t it maye bee pleasing vnto almightye God wealth and profyte to the lande and saluation to their soules Also ye shall praye for all those that haue honoured the church wyth light Lampe Uestmente or Bell or with any ornamentes by the whiche the seruice of almightye God is the better maintayned and kepte Furthermore ye shall praye for all true trauailers tillers of the earth y t trulye and duelye done their dutye to God holye church as they be bounde to do Also ye shal pray for al manner of frutes y t be done vppon the grounde or shal be y t almightye God of hys greate pitye and mercye maye sende suche wederynges y t they maye come to the sustenaunce of man Ye shall praye also for al those y t be in debt or deadly sinne y t almightye GOD maye geue them grace to come oute thereof and the soner by our prayer Also ye shall praye for all those y t bee sicke or diseased eyther in bodye or in soule y ◠almyghtye God maye sende them y e thing whiche is moste profitable aswel bodilye as ghostly Also ye shall praye for all pilgrimes and Palmers y t haue taken the waye to Rome to S. Iames or Ierusalem or to any other place y t almightye God maye geue them grace to go safe and come safe and geue vs grace to haue parte of their prayers and they parte of oures Also ye shal praye for y e holy Crosse y t is in the possession and hands of vnryghtful people y e almightye God may sende it into y e possession of Christen people when it pleaseth hym Furthermore I commit vnto your deuoute prayers all women y t be in our ladyes bondes y t almighty God may sende thē grace y e childe to receaue y e sacrament of baptisme and y e mother purification Also ye shall praye for the good man or woman y t thys daye geueth bread to make the holy lofe and for all those y t fyrste began it and them y e longest continue For these and for al true Christen people euery man and womā say a Pater noster an Aue. Deu◠misereatur nostri c cum Gloria patri c. Thirdly ye shal pray for your frends soules as your fathers soule your mothers soule your brethrens soule your sisters soule your Godfathers soule your Godmothers soule for all those soules whose bones rest in this church or Churchyarde or in any other holye place for al y e soules being in paines of purgatorye but specially and aboue al for those soules whose names be accustomed to be rehearsed in y e beadrolle as I shall rehearse them vnto you by y e grace of God c. For these in speciall and for all other in generall that it is needefull to praye for for euery man and woman saie a Pater Noster and an Aue. De profūdis c cum Oremus Absolue quesumus c. The general sentence taken out of the Englyshe Festiuall GOod men and women I doe you to vnderstande y t we that haue cure of your soules bee commaunded of oure ordinaryes and by the constitutions lawes of holy church to shewe to you foure tymes in the yeare in eche quarter of y e yeare once when the people is moste plenarye in the church the articles of the sentence So y t not for our default no man nor woman fal therein And if any be therin fallen he may through the helpe of God almightye and al holy church with shrifte and penaunce makyng good for his sinne vprise and hym amende ▪ Wherefore I doe you to vnderstande y t cursing is such a vengeaunce takyng that it departeth a man from the blysse of heauen from housel shrifte and all the Sacramentes of holye Churche and betaketh hym to the deuill and to the paynes of hell wythoute ende but if he haue grace of hym to amende But therefore see y t no man nor woman saye that I curse them For it longeth not to me but to shewe the pointes and y e articles of the sentence of cursyng For I doe you wel to wite who so doth agaynste any of y e pointes y t I shall shewe you he is accursed in the deede doing of the Pope Archebyshop Byshop and of al holy Church And y t god almighty geue you grace to kepe you out of cursing listen and heare and I shal thorowe y e helpe of God the father almighty to you thē tell and shewe By the authoritye of God y e Sonne and the holy Ghost and hys glorious Mother and mayden oure Lady Saint Marye and the blessed Apostles Peter and Paule and all Apostles Martyrs Confessours and virgines and the halowes of God I denounce and shewe for accursed all thoe that fraūches of holye Churche breake or distrouble or beene agaynst the state of holy church or thereto assente wyth deede or councell And also all thoe that depriue holy Churche of any ryghte or make of holy churche any Laye fee y t is halowed or sanctified And all thoe y t withholde the rites of holy church y t is for to say offringes tithes rents or fredome of holye Churche let or distrouble or breake that is to saye if any man flee to the Churche or Churchyarde Who so
children we must fast and folow the same rule that they vsed And therfore we fast foure times First in march The secōd at Whitsontyde The third betwene haruest seedetyme And the fourth before Christmasse Marche is a time that drieth vp the moysture that is in the earth Wherefore we fast that time to drie the earth of our body of the humours that be noyous to the bodye and to the soule For that tyme the humours of letchery tempteth a mā most of any time of the yeare Also we do fast at Whitsontyde to get grace of the holy Ghost that we may be in loue and charitie to God and to all the worlde ▪ Charitas cooperit multitudinem peccatorum Charitie couereth the multitude of sinnes Also we must faste for to haue meekenesse in oure heartes and to put awaye all pride y t renueth within vs. Also we faste betwene haruest and sede time for to haue grace to gather frutes of good workes into the house of oure conscience and so by ensample of good liuing among the people that we bee common with both ryche and poore Also we faste in winter for to slea all stinckyng weedes of sinne and of foule earth and fleshly lustes y t maketh good Angells good people to withdrawe them from vs. For ryghte as a nettle brenneth roses and other flowers that growe nie him In the same wyse a vicious man or woman styrreth and setteth on fyre them y t bene in his companye And for these causes we faste foure times in the yeare euery tyme three dayes y e betokeneth three speciall vertues that helpeth a man to grace y t is fasting deuoute praying and almesse dede doing And by opiniō of much people these daies bene called Imber daies bicause y t our elder Fathers would on these dayes eate no breade but cakes made vnder ashes So y t by the eatyng of y t thei reduced into their minde that they were but ashes and so shoulde turne agayne and wiste not how sone and by that tourned away from all delicious meates and drinkes and tooke none heede but y t they had easye sustenaunce This caused them to thynke on death and y ◠wil cause a man to desire no more thā him nedeth and to abstayne hymselfe frō al manner of bodily lusts to encrease in vertues wherby we may come to euerlasting blesse And at a councell holden at Magonce it was decreed y t when those Imberdayes come they shoulde bee fasted of all people and that they shoulde on those daies come deuoutly vnto church and heare Masse and geue themselues to prayer and deuotion Libro Concil Pope Innocent the thyrde made a decree that all the Apostles euens should be fasted excepte the euens of Phillip and Iacob and of Iohn the Euangeliste In the yere c. 1195. Lib. 3. accretal Gregorij Cap. 2. de obseruatione ieiunij Chron. Germani The same pope also appoynted that the euen of Mathias shoulde also bee fasted as one of y e Apostles euens and y t if the daye of Mathias be on the monday y e euen shall be fasted on the saterday and not on the sonday Ibidem Pope Vrban the syxt commaunded y e the euens of these feasts of our Lady y t is to say the visitation y e assumption natiuitye should be fasted In the yere c. 1371. Lib. Concil Chron. Germ. Pope Boniface the fyrst ordayned y e saints euens shuld be solemnely fasted In the yeare c. 425. The same ordinaunce is also ascribed to pope Gregorye y e second Chron Germa Pope Honorius the thirde made a decree y t if y e feast of y e natiuitye of Christ chaunce to fall vpon the Friday yet it shall be lawful for al men to eate flesh on that day excepte it be suche as haue vowed to the contrary In the yere c. 1214. Lib 3. decret Gregorij de obseruatione ieiunij Pope Gregory the fyrst cōmaunded y t neyther fleshe nor any thyng y t hath affinitye with fleshe as Chese Milke Egges c shoulde bee eaten on suche dayes as are appoynted to bee fasted In the yeare c. 560. Grat. Pol. Pantale Pope Eusebius made a lawe y t all suche feastes as are commaunded of priests in the Church to be fasted shuld in no condition bee broken excepte necessitie compell any man to the contrarye In the yeare c. 309. Lib. Concil Chron. Germ. In the festiuall we reade that these sortes of people be priuileged and exempted from the lawe of fastyng that is to say Children y t bene within age Women y t bee with childe Olde people y t bene myghtlesse weake and impotente And finally labouryng people as pilgrimes and like people those that the lawe dispenseth with vppon theyre conscience Dominica prima in quadragesima In the Councell Gangrense it was decreed y t if any person of presumption woulde despyse to faste suche dayes as were cōmaunded of holy churche he shuld be excommunicate and be taken of the Christen congregation as an Ethnike and Publicane Libro Concil Barthol Carrantz The Popes decrees affirme playnly as Guilielmus Durandus testifyeth that whosoeuer eateth any thyng beefore Masse bee done on suche dayes as are appoynted by holy church to be fasted the same committeth deadly synne In Rat. di off Lib. Concil In the Councell Braccarense it was agreed y t al the Apostles euens shoulde be fasted excepte the euens of these Apostles Phillip and Iacob and Iohn the Euangeliste as we to fore heard oute of the decree of Pope Innocent y e thyrde For the feast of Phillip and Iacob is betwene Easter and Witsontide which is a tyme of ioye and gladnesse therfore is there no fastyng accordyng to thys old rule Inter Pen et Pa◠non est Dirige neque fasting day And y e feast of ◠Iohn the Euangelist is at Christmasse whē men muste make good cheere and bee frolyke and mery Guilielmus Durandus Lib. Concil The Councell Chalcedonense made a decree y t they should be counted by no meanes to faste which taste any meate or drinke before euenyng prayer bee done Lib. Concil Iacobus de Voragine in his boke entituled Historia Longobardica sheweth a reason whye the Imberdayes bee rather fasted on the Wednisday Friday and Saterdaye than on the Mondaye Tuesday and Thursday For saith he the Lorde Iesus was betrayde of Iudas on the Wednisday And on y e Fridaye he was crucified And on the Saterday following he lay in hys sepulchre and the Apostles were very sadde for the death of their Lorde Of Holy dayes and of Feastes of Sainctes with such like POpe Pius the fyrst ordayned y t Easter daye shoulde be celebrated and kept holy euer on the Sondaye In the yere of our Lorde 147. Libro Concil Polyd. D. Barns Pantal. Pope Gregory the fyrst approued and allowed the feast of the Trinitie which Pope Alexander woulde by
no meanes admit For sayth he as there ought to be no feast of y e Vnitie no more oughte there to be any feast of the Trinitie In the yeare c. 590. Guilielmus Durandus Pope Vrban the fourth ordained the feast of the Sacramente of the Altare otherwyse called The feaste of Corpus Christi with pardons and indulgences greate plentye to allure the foolyshe and simple people to commit spiritual whoredome with that Sacrament by adoryng and worshipping it as theyre God Maker and Sauioure and willed it to bee kepte holy the Thursdaye after Trinitie Sonday In the yeare c. 1254. Christianus Massaeus Ioan. Stella Polyd. Pantal. The beginning of thys feaste was thys In the countrey of the Leodicenses there was a certayne Recluse or Anckresse called Eua whiche of a vayne foolyshe and superstitious deuotion and loue towarde the Sacramente of the altare as they terme it procured thorowe earneste sute of Pope Vrban the fourthe that the Sacramente of the Altare commonly called Corpus Christi might also haue a feast and holy day being as wel worthye as the Gallowe tree or crosse y t Christ was haÌ„ged on which was alredy celebrated in the Church and y t the same feaste of Corpus Christi myghte with all solemnitye bee kepte holy thorowoute the whole worlde Pope Vrban being an holy and deuoute Father doubte ye not consideryng the greate deuotion earneste zeale and Godlye mynde of thys holy and religious woman accomplyshed foâ—le graciouslye her tender requeste and dyd not onely ordayne that thys feast of Corpus Christi shuld be kept holy but he also graunted plenarye Indulgence and large pardon to so many as eyther do say or heare the seruice belonging to y t feast which Thomas Aquinas the Blacke fryer made Arnoldus Bostius Guili Durand Chron. Before that time there was no such feaste knowen in the church of Christ. But thys is moste certayne that thorowe thys feaste greate Idolatrye and muche spirituall whoredome is daylye coÌ„mitted with the Masse bredde in all those places where the true doctryne of the sacrament is not knowen Pope Innocent y e thyrde sayth Theodorus Bibliander in the Councell Lateranense placed y e fond fansye of Monke Lanfranke concernyng Transubstantiation amonge the articles of the faith of the most high Trinitie In the yeare c. 1215. And bicause nothing should want to the worshippynge of the newe founde God of bread and wine and that the bishop of Rome myght haue his God Mazin as Aaron with the idolatrous Israelites had the goldeÌ„ Calfe in the wildernesse Pope Vrban the fourthe ordayned the feast of Corpus Chrâ—sti with large pardons Concil saâ— dom Of this feast we read in the English festiuall on this maner Good frendes ye shall vnderstand that this day is an highe and solemne feast in holy church and is the feast of Corpus Christi It is the feast of our Lordes owne body the whiche is offered to the highe father in heauen at the altare for the remission of our sinnes for all Christen people y t liue here in perfect loue and charitie for the great succour and helpe in releuing them that bene in paines of Purgatorye there abidyng the mercye of God Ye shall vnderstaÌ„d that this feast was founde by a Pope that was called Vrban the whiche had great grace and deuotion in the holy Sacrament of the altar considering the great nede helpe and succour to mans soule and to the â—urdering of liuing to all Christen people here in this present worlde Therfore he did establishe and ordayne thys present feast to be halowed in the next thursday after the feast of the holy Trinitie For all christen people that will be saued must haue sad beliefe in the holy Sacrament whiche is Gods own body in fourme of breade made by the vertue of Christes wordes that the priest sayth and by working of the holy Ghoste Then for this holye Pope thought to drawe people to more deuotion and better wil to this holy Sacrament and to do the seruice this day he graunteth to all that be worhy that is to say that be very contrit coÌ„fessed of their sinnes and be in the Church at both eueÌ„songs at Mattens at masse for eche an hundred dayes of pardon for eche houre of the daye xl dayes of pardon euery day of the Vtas an hundred dayes of pardon in remission of al their sinnes for euermore enduring c In serm de corpore christi Pope Gregorye the ninth appoynted y e feast of y e Natiuity of S. Iohn Baptiste whiche we commonly call Mydsommerday to kept holy In the yeare c. 1225. Chron. Germ. Pope Siluester the firste at the desire of the Emperour CoÌ„staÌ„tine instituted y e feast of LaÌ„masse called Ad vincula Sancti Petri. In the yeare c. 315. Grat. Polid. Pope Eusebius ordayned the feast of the InueÌ„tion of the crosse In the yeare c. 309. Crat. Guil. Durandus Pope Honorius deuised the feaste of the ExaltatioÌ„ of the crosse In the yere of our Lord. 622. Plat. Pant. Some attribute these feastes to Pope Vrban the fourth â–ª Pol. Virgil. Pope Calixte the thirde inuented the feaste of the Transfiguration of oure Lord and commaunded that it should be celebrated and kepte holye with as large indulgences and pardons as the feaste of Corpus Christi In the yeare of oure Lorde 1455. Matth. Palmer Ioan. Stella Pantaleon This feast as the festiual reporteth is greatly priuileged in holy Churche in so much that orders be geueÌ„ this day thorow out all Christendome great pardons be graunted to this day in diuerses places as in Syon plenare remission and all is to the weale and coÌ„forte of man and for a purueaunce to sanctifie his soule that in the last resurrection the said soule ioyned to the body may together be glorified and transfigured in clerenesse more brighter thaÌ„ is the Sunne and so euer to endure Pope Leo the fourthe instituted the Feast of the Assumption of the blessed Uirgine Mary and commaunded that it shoulde in all places be kept hye and holy by the space of right dayes In the yeare â–ª c. 858. Lib. Concil Sigebert Ioan. Functius Pope Innocent the fourth ordayned y e Feast of the Natiuitie of Mary the Uirgine with the Octaues thereof In the yeare c. 1242. Volat. Sabel Pant. Pope Felix the thyrd appoynted the Feast of the Archaungel Michaell to be kept holy In the yere of our Lord. 486. Lib. Concil Chron. Pope Felix the thirde ordayned also the Feaste of the Dedicacion of the Temple commonly called Church holy day and coÌ„maunded y t euery Citie Town or village should yerely kepe for euer y â— day wheron y e Churche was halowed Volat. Plat. Polid. Albertus Krantzius Pope Boniface the fourth ordayned the Feast of all Saintes called All Halowes In the yeare of oure Lorde 606. Plat. Volat Polid. Pope Gregory the
fourth afterwarde willed that the Feaste of all Sainctes should be kept the first day of Nouember In the yeare of our Lord. 486. Plat. Sabel Polid. D. Barns Pope Iohn the .xviii. confirmed the Feast of all soules whiche was begoÌ„n by a certayne Monke called Oclilo and commaunded that it should be kept â—oly in euery Churche the day followyng the Feast of all Saintes In the yeare of our Lord. 999. Petrus Damianus Christianus Massaeus Volat. Fascicuâ—us Temporum Ioan. Stella Polid. This Feast as they write toke the begynnyng on this manner A certain Monke named Oclilo prouinciall of the Monkes of Clunâ—acensis order vpon an occasion that he hearde about Etna the mountaine of Sicilie oftentimes great weping lamenting and crying which he supposed to be the yellynge of euill spirites that wailed bicause the soules of dead men were taken out of Purgatory from theÌ„ by the peticioÌ„s prayers suffrages and sacrifices of well disposed Christen people persuaded his Couent to make a generall Obite for all soules the daye next after the feaste of all Sainctes and desired Pope Iohn the xviii to set it forth by his authoritie and to commaund it to be obserued generally as a godly Institution full of louyng tender and pitifull charitie Whiche thinge Pope Iohn did with all expedition so that of this Monkes foolishe supposition there hath sprong vp muche vayne superstition Volat. Polid. Ioan. Laziard Pope Sixtus the fourth ordayned the feastes of the Conception and presentation of Marye the Uirgine and the Feastes of Anne her Mother and of Ioseph her husband and also of Fraunces In the yeare c. 1469. Decret Extravagant Ioan. Laziard Pope Vrban the sixt made the visitation of Mary holyday In the yeare c. 1390. Christ. Mass. Chron. Germ. Pope Sergius otherwise called Popes Swinesnoute confirmed the feast of the Purification of Mary commonly called Candelmassedaye whiche before was instituted at Constantinople Pope Vigilius beyng Byshop of Rome In the yeare of our Lord. 684. Sigeb Pantal And he commauÌ„ded that all the people shoulde on that daye go procession cary brennyng candels about with them in their hands Chron. Germ. Guil. Durand Pope Boniface the eyght ordayned that the feastes of the foure Euangelistes Mathew Marke Luke and Iohn agayne that the feastes of the foure Doctours Ambrose Hierome Austen and Gregorye shoulde be double feastes in holye Churche In the yeare of our Lorde 1286. Fasciculus Temp. Christ. Massaeus Ioan. Stella Pope Leo the firste commaunded that the Sonday shoulde be kept holy and that all Christians should behaue themselues Godlye and vertuously all the daye long in praying in hearyng readyng the worde of God in visityng the sicke and poore and in comforting the comfortlesse In the yeare of our Lord. 444. Volat. Sabel Pantal. Pope Leo the thirde bearyng rule a CouÌ„cell was holden at Magontia in Germany where it was decreed that al SoÌ„dayes should be kept holy with al reuerence and that all men on those dayes should abstayne from al seruice worke and worldly businesse and that there shoulde be no Markets no Faires no bying nor selling on the Sonday Againe that no man on that daye shoulde be iudged either vnto death or vnto any payne In the yeare c. 817. Lib. Concil Barth Carranza Pope Innocent y e fourth bearing rule it was agreed in a certain councel holdeÌ„ at Lyons what holydayes should specially be obserued and kept where it was decreed that the Sondayes should be kept holy from Saterday at noone till Sonday at night Item the feastes following should also be halowed and kept holy that is to say the feastes of the Natiuitie of Christ of S. Stephen of S. Ihon the Euangeliste of the Innocentes of S. Siluester of the CircuÌ„cision of y e Epiphanye of Easter with the whole weekes y t go before after of the Rogation dayes of the Ascention of Christ of Whitsontide with the two daies following of S. Iohn Baptiste of the xxii Apostles of S. Laurence of blessed Marye of S. Michaell of the Dedication of the Temple of al Saints of S. Martine and to be short all such feastes of Canonised Saintes as euery Byshop in his diocesse with y e consent of the Clergye and the people haue determined to kepe holy As for all other feastes y t are in the yeare the people ought neither to be compelled to kepe them holy day nor yet to be forbidden but euery man to do according to hys deuotioÌ„ In the yere of our lord 1242. Libro Concil Polydor. Guilielmus Durandus This decree also was made in a couÌ„cell holden at Maguntia Bartholom Carrantz A councell holden at Basille confyrmed the feast of the Conception of Mary the Uirgine and graunted to so many as deuoutlye kepe it holy daye and bee presente at the seruice an hundred and fyftye dayes of pardon Lib Concil In y e councel Toletane it was decreed y t the feast of the Annunciation of Mary should be kept holy the fyftene daye of the Calendes of Ianuarye and that the feast of the Natiuitye of her sonne that is to saye Christmasse should bee celebrated and kepte holye the eyghts daye of the Calendes of Ianuarye Lib. Concil Item in a councell holden at Basille the feast of the visitation of Mary was confyrmed an hundred dayes of pardon graunted to all them y e with good deuotion be present at the seruice of y e day Lib. Concil Of Canonysing and making of Saintes POpe Leo the nynthe holdyng a councel at Vercellis made Gerardus Bishop somtime of the Leâ—corians a saint And this pope was the fyrst as some write y e euer presumed toke vpoÌ„ him to make saints In the yere c. 1049. Christ. Massae Pope Gregorye the nynth made frier Dominike and fryer Fraunces and fryer Anthony de Padua Elizabeth daughter to the King of Hungary Saints In the yeare c. 1225. Plat. Albert. Krantz Ioan Stella Pantal. Pope Alexander the fourth made Clara the Nunne Peter Martyr the Blackfryer and Stanslaus Bishop of Cracouia saintes In the yeare c. 1248. Chronic. Volat. Pantal Pope Iohn the .xxii. made Lewes Byshop of Tolossa sonne to Charles King of Fraunce a Saint He sainted also Thomas of Aquine the blackefrier and Thomas Byshop of Hereforde In the yeare 1308. Plat. Volat. Pant. Pope Nicolas the fyft among a greaterable of others made Bernardine the Grayfryer a Sainte In the yeare c. 1447. Matth. Palmer Platina Chronic. Germani Pope Calixt the thyrde made Vincent the blackefryer and Edmunde Kyng of Englande Saintes He also canonysed Osmunde sometyme Byshop of Salisburye caused hym to be counted in the number of saintes In the yeare of oure Lorde 1455. Volat. Matthe Palm Pisamus Ranulph Cest. Pantal. Pope Pius the second made Katerine a Sainte In the yeare c. 1458. Volat. Chron. Pope Clement the sixte made Iuo the priest
The Reliques of Rome contayning all such matters of Religion as haue in times past bene brought into the Church by the Pope and his adherentes faithfully gathered out of the moste faithful writers of Chronicles and Histories and nowe newly both diligently corrected greatly augmented to the singuler profit of the Readers by Thomas Becon 1563. Esay 5. Wo be vnto them that call euill good and good euill whiche make darknesse light and lighte darkenesse that make soure swet and swete soure Wo be vnto theÌ„ that are wise in their owne sighte and thinke theÌ„selues to haue vnderstaÌ„dyng ¶ Imprinted at London by Iohn Day dwelling ouer Aldersgate beneath Saint Martines ¶ Cum Priuilegio THOMAS BECONVS SACROSAÌ„C TAE THEOLOGIAE PROFESSOR Ora expressa vides viuos imitantia vultus Quod potuit calimo pictor arte vides Mentis quam nullus potuit tibi reddere pictor Effigiem scriptis praebuit ipse suis. ¶ A Prophecie of Antichrist ANtichrist shall be borne in great Babilon of an Harlot that shal come of y e tribe of DaÌ„ He shalbe replenished with y e deuill in his mothers woÌ„be He shalbe nourished with spirituall euils mischiefes He shal rule ouer the whole world He shal subdue all maÌ„kind vnto him by foure maÌ„ner of wayes First he shall bring the coÌ„mon people vnder his dominion by terrour feare for he shal exercise great cruelty tyraÌ„ny against the true worshippers of god SecoÌ„dly he shall win vnto him the noble personages suche as be in authoritye by geuyng theÌ„ greate gifts riches wherof he shal haue great abouÌ„dauÌ„ce plenty for al the hid mony shal be open vnto him Thirdly w t his wisedome eloqueÌ„ce which shalbe wonderful and incredible he shal make the clergy to cleaue vnto him for he shall haue great knowledge of al arts of the scripture Fourthly thorow signes and wonders he shall deceaue such as despise the world as monkes suche like For he shal shew wonderfull signes and tokens He shal be thought to cause fyre to come downe from heauen to consume his aduersaries before him and to raise vp the dead to geue witnesse of hym But he shall not rayse vp the dead in deede But thorowe hys witchcraft and forcery he shall cause the deuill to enter into the body of some damned dead persoÌ„ this shal he cary about him by this shall he so speake that euery maÌ„ shall thinke hym to be aliue as it is written of hym His comming shall be by the working of SathaÌ„ with al lying power signes wonders in all deceauablenesse of vnrighteousnes among theÌ„ that perish The Iewes and al misbeleuing persons out of all places of the worlde shall flock flow vnto him But thorow the preaching of Enoch and Hely the people shal forsake him returne vnto the true and christeÌ„ religion wherof shal ensue greate persecution and manslaughter in so much that all in a manner shal suffer hard martirdome He shal rule and obtaine the monarchy by the space of three yeares an halfe Afterward he shall pitche his tente in the mouÌ„t Oliuet to the ende that he may destroy the rightuous But he shall not preuayle For in the very same mount shal he be found sodenly dead For he shalbe slaine at the commaundement of God with the breath of the Lordes mouth as it is written the Lord shal cast downe Hedlong and vtterly destroye in the holy hill the stoutest gyaunt of the whole worlde After these thynges peace and righteousnesses shall spryng vp and the earth shalbe filled full of the knowledge of the Lorde so that the Gospell of the kingdome shalbe preached in al the worlde For there shal go vp sauiours vnto the mount of Sion to iudge the hill of Esau and the kyngdome shal be the Lordes Osey 14. Who so is wise shal vnderstand this and â—e that is right instruct will regard it Math 24. Who so readeth it let him vnderstand 2. Timoth. 2. The Lorde geue the vnderstandyng in all thynges A Table of the principall matters contayned in this Booke 1 Of the Pope of hys vsurped power fained authoritie fol. 1. 2 Of the Popes election 15 3 Of Cardinals 18 4 Of Bishops 19 5 The othe whiche the popishe Bishops vse to swear wheÌ„ they are coÌ„secrated 24 6 Of Priestes 26 7 Of the single lyfe of Priestes 32 8 Of the Mariage of Priestes 35 9 Of Uowes and that the vowe of chastitie hindereth not him or her froÌ„ mariage whiche hathe not the gift of continencie 37 10 Of benefices and Prebendes 39 11 Of impropriations of benefices 42 12 Of tythes offrings 45 13 Of monastical sectes 46 14 Of heremites of theyr sondry orders 46 15 Of anckers anckresses and all other recluses 52 16 Of monkes of the diuerse sectes of the same 54 17 Of Chanons and of the diuersitie of them 66 18 Of Friers and of their manifold sectes 66 19 Of Nunnes and of their diuers orders 73 20 Of the Monastical apparell and who was the fyrste deuiser therof 76 21 Of teÌ„ples or churches 77 22 Of Church yardes 79 23 Of Churche goods 80 24 Of the ornamentes of the Churche 80 25 Of Images to be had in Churches 85 26 Certayne godly lawes of Emperours and kinges against the hauing of Images in Churches with the aduise consent and iudgemeÌ„t of diuers godly learned men 88 27 Of Baptisme 95 28 Of the Lordes Supper commonly called of the Papistes The Sacrament of the aultar 97 29 Of receiuing the Sacrament vnder both kindes according to Christes institution 102 30 Of receauing the Sacrament vnder one king accordyng to the Popes tradition 103 31 Of confirmation or Byshopping of children 105 32 Of Matrimony 106 33 Of auriculer coÌ„fessioÌ„ 107 34 Of annointyng or extreme vnction 108 35 Of prayeng for the dead 108 36 Of diuine seruice as thei cal it Mattens Prime and Houres Euensong Complain c. 109 37 Of playne song Prickesong Discant c. 116 38 Of singing in the church the iudgement of diuers learned men 117 39 Of the Masse and of all the partes therof 122 40 Of certayne decrees appertaynyng vnto the Masse 138 41 Of y e massing priest 14â— 42 Of the dignitie and power of the massing priest of the honor that is due vnto him be he good or bad 148 43 Of the ceremonies of the Popishe Churche 158 44 Of holy water and the vertue of the same 158 45 Of holy bread and the power therof 162 46 Of Procession 162 47 Of sensyng Idem 48 Of candeâ—s bearyng on Candlemasse day Idem 49 Of ashes spryncklyng 165 50 Of palmes bearing 165 51 Of Palmes ashes candels and halowyng Idem 52 Of crepynge to the Crosse. 166 53 Of halowyng the paschal Idem 54 Of Oyle and Creame and of the halowyng of the same Idem 55 Of the fire on Easter euen and of the halowyng therof 167 56 Of halowyng the fonte on
Easter euen Idem 57 Of halowynge newe fruites Idem 58 Of Fasting Idem 59 Of holy dayes and of the feastes of Sainctes 173 60 Of canonising or making of Sainctes 179 61 Of saints Reliques 183 62 Pylgrimages 184 63 Of Pardons Idem 64 A rehearsall of diuerse pardons graunted of diuers Popes for diuerse considerations 189 65 Of Purgatory 197 66 Remedies deuised by the Papistes agaynst the fyrye tormeÌ„tes of Purgatory 202 67 Of Trentalles for soules departed and howe they firste began 207 68 Of the vertues of the Masse 209 69 Of Councels 212 70 Of Heretiques 214 71 Of ExcoÌ„munication 219 72 The manner and forme of excommunication 219 73 The manner of the reconciliation of excommunicate persons 223 74 Of Penaunce 224 75 Of absolution 227 76 Certaine formes of absolution 228 77 A Speciall note of the Papistes concernyng absolucion 231 78 The forme or manner of bydding the beads on Sondayes in Popyshe paryshe Churches 231 79 The generall Sentence or curse 237 80 Certayne fragmentes of Papistrye 255 Finis The names of those Authors whose testimonies and witnesses are recited in this Booke A. ABbas vrspergensis Achiles pyrminius Aeneas siluius Albertus magnus Albertus crantzius Alcuinus Ambrosius Anselmus ryd Antoninus Alnoldus bostius Athanasius Augustinus Author sermonum discipuli B. Bartholomaeus picerius Bartholomaeus de chaimis Bartholomaeus charranza Bartholomaeus westmerus Barnardus abbas Blondus Bonifacius episcopus C. Catalogus sanctorum Chrisostomus Christianus massaeus Chronica anglica Chronica chronicarum Cronica flandrica Chronica gallica Chronica germanica Clemens pont rom Cornelius agrippa Cyprianus D. Damascenus Decreta iuris canonici Decreta extrauagant E. Edictum constantini Impe. Epyphanus Epitome chronicarum Erasmus roterodamus Eruditi cuiuspiaÌ„ chronicon Euagrius Eusebius coesariensis Eutropius F. Fasciculus temporum Festiuale anglicum Flores historiarum Franciscus petrarcha G. Gabriel biel Gaspar achilles Gaspar hedio Gratianus monachus Gregorius magnus Guilielmus Caxton Guilielmus Durandus H Hartmanus scedel Nurenbergensis Henrichus pantaleon Henrichus primaeus Henrichus de vrimaria Hermanus contractus Hesychius Hieronimus Hiero. paulus Cathalanus Honorius Huldricus episcop august Huldricus Huttenus I. Iacobus de visaco Iacobus de voragine Iacobus manlius Iacobus mayer Iaco. philippus bergomeÌ„sis Iacobus vuimpholibus Ioannes billet Ioannes charion Ioannes cuspinianus Ioannes clythoneus Ioannes de burgo Ioannes laziardus Ioannes monachus Ioanns nauclerus Ioannes stella Ioannes Tilio Isidorus Hispalensis Isuardus gallus Iustinianus imperator L. Lactantius firmianus Laurentius valla Lex pontificia Liber conciliorum Liber de miraculis R. mariae Liber germanicus de sectis monasticis M. Marcus anton sabellicus Martinus papae penitentiarius Martinus polonus Mathaeus parisius Mathaeus palmerius florentinus Mathias palmerius pisamus Michael bucchingerus N. Nauclerus Nicephorus panuinius Nicolas de cusa O. Onuprius panuinius Origenes Otho frisius P. Paulinus nolanus Paulus aemilius Paulus phrigio Paulus Vergerius Paulus warnefridus Panormitanus Paralipomena rerum memorabilium â–ª Patronius Petrus Crinitus Paulus diaconus Petrus blesensis Petrus cluniacensis Petrus de natalibus Petrus Lombardus Platina Polichronicon Polidorus vergilius R. Ranulphus cartrensis Raphael volateranus Rationale di officiorum Robertus barus anglus Robertus caguinus S. Sabellicus Sebastianus francke Serenus Episcopus Masciliae Sigebertus Sozomeus Speculum ecclesiasticum Stella clericorum T. Tertullianus Theodorus bibliander Thomas aquinas V. Valentinus vannius Vincentius Vitas pa trum Volateranus Z. Zonoras FINIS ¶ To the right reuerend Father in God and his very good Lorde Iohn Byshop of Norwiche Thomas Becon wisheth long life continuall health and prosperous felicitie COnsidering the happy state of thys our most happie age so diuerslye and manifold wayes blessed of the Lord our God with diuerse and manifold his bounteous benefites yea and those not bodily onely but ghostly also that no parte of vs may seme in any point destitute of his fatherly blessings so richely and plentifully poured vpoÌ„ vs according to his wonted mercies and accustomed kindnesses I can none otherwise than greatly maruell at the obstinate blindnesse and blinde obstinacie of certaine our countreymen yea and those not the rudest and most ignoraunt but the wisest and of greatest experience as they thinke themselues and so wishe to be reputed of all other whiche for the most parte being nothing moued with this so great kindnesse of our heauenly father go forth to shewe themselues altogether vnthankefull no consideration had of so free and vndeserued benefites whether we respecte the body or the minde so truly is it sayed of the Apostle Not many wise men after the flesh not many mighty not many of hye degree are called but God hath chosen the foolishe thinges of the worlde to confounde the wise and God hath chosen the weake thynges of the worlde to confounde thinges whiche are mightie and vyle thinges of the worlde and thinges whiche are despised hath God chosen yea and thinges of no reputation for to bring to nought thynges of reputation that no fleshe should reioyce in his presence And as the Pharisees said to their ministers when they râ—â—urned froÌ„ Christs SermoÌ„ geuing him this report to their masters Neuer maÌ„ spake as this maÌ„ doth Are ye also deceaued saâ—e they Doth anye of the Rulers or of the Pharisees beleue on him But this coÌ„mon people whiche know not the lawe are cursed And as S. Iames writeth in his Epistle Hath not God chosen the poore of this worlde suche as are riche in faith and heyres of the kyngdome which he promised to them that loue him But ye haue despised the poore Do not rich men execute tyranny vpon you and drawe you before the iudgements cates Do not they speake euel of that good name whiche is called vpon ouer you For as concerning the corporall benefites it is so farre of they shewe themselues thaÌ„kful that in all their communicatioÌ„ almost both publique and priuate they do nothing els than find fault with the presente state of this world yelding and crying barckyng and gruntyng that neuer such and the like penury scarcenesse pouertie and beggarye reigned on earth as doth in these our dayes and specially since we gaue ouer the holy father of Rome his Catholike religion but specially the blessed masse praying for the soules departed beyng in thys behalfe not altogether vnlike the Idolatrous and backeslidyng Iewes whiche together with open mouth like bande dogges barcked against Ieremye and his Sermons saying As for the wordes that thou haste spoken to vs in the name of the Lorde we wyll in no wyse heare them but whatsoeuer goeth out of our owne mouth that we will do We will do sacrifice offer oblations vnto the Queene of heaueÌ„ like as we and our forefathers our kinges and our heades haue done in the cities â—f Iuda and in the stretes and fieldes of Ierusalem For then had we pleÌ„teousnesse of vitailes then were we in prosperitie and
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
If any mā do infringe break transgresse contemne and condemne this our ordinance euerlasting damnation hang ouer his head and the holy and chiefe apostles of God Peter and Paule be his enemies and immortal foes both in this world and in the world to come yea perish mought he in the lowest part of hell and so be damned for euer and euer withe the deuill and all the wicked Furthermore this Emperoure as the Romanists fayne when he hadde made this donation to the Churche of Rome plucked of the imperial crown made of moste fine golde garnished w t all kind of precious stones pearles and iewels from his own heade and set it vpon pope Siluesters pate for the reuerence y t he bare to s. Peter caused y e Romish bishop to be set vpon a costlye richely appareled palfrey to be solemnely caried aboute thorow the citie of Rome in the presence of al y e citizēs y e Emperour himself running on foote like a lacky by the Popes side holding his horses bridle in his hāde as a most vile page These thinges done y e Emperour Constantine departed from the West parts of the world which he had now giuē ouer to Pope Siluester and to his successors for euer to be s. Peters patrimony with all the priuileges emoluments commodities profites of the same and wēt himselfe into y e East partes euen vnto the citie Bizantium which being in great ruine he repared and amplified beautifying it with many noble and sumptuous buildings called it Constantinople according to his name He caried also with him almost al the noble men of the Romanes and the whole order of y e Senatours with their wiues children bicause the pope and his complices as it maye appere shuld haue elboughroume inough as few to trouble his holines as might be In the yere c. 315. Bartolomaeus Picerius de monte arduo Ioānes Laziardus Edic Constant Policronicon c. But how vayne false forged lying and counterfayte this bragging of the papistes is concerning the donation of the emperoure Constantine to the Sea of Rome and the supremacye of that Romishe bishop aboue all other bishops yea aboue Emperors Kings Princes c. diuers faythful learned expert writers do aboundantly testify Nicolaus de causa Laurentius Valla Antoninus Archiep. Florent Volateranus Hieronimus Paulus Cathalanus Albertus Crantzius Huldrichus Huttenus c. But this is the properti of the papists alwaies to father theyr lies theyr idle inuentions theyre drowsye dreames theyr croked constitutions theyr diuelish decrees c. Upon such as liued manye yeares before and vpon suche as were mē in theyr dayes of great learning and vertue that by this meanes theyr trifeling traditions might seme to be of the greter autority in the eies of the simple and vnlearned people so althoughe plaine erroures yet at y e last thorow the colour of antiquity be receiued for moste manifest verities vndoubted truthes Notwithstāding this must we nedes cōfesse which thīg the histories doe also testify that after y e church of Rome was endowed with temporal possessiōs it was euer after more studiouse of y e world thā of god of secular businesse thā of spiritual excercises of outward pomp pride ▪ thā of inward deuotiō christen holines of making their owne traditions and degrees than of setting forth gods holy commaundements lawes of enriching themselues than of edifyinge the flock of Christ so that not without a cause it is written y t what time the Church receaued temporal possessions y e olde enemy cried with a loude voice in y e ayer This daye is poison shed forth into the Church of Christ. Therfore saint Ierome in vitas patrum saith Sithens that holye Church encreased in possessiōs it hath decreased in vertues according to this cōmon saying Religio peperit diuitias Filia deuorauit matrē y t is to say Religion brought forth richesse the daughter hath deuoured the Mother Polichron Moreouer the Papistes fayne that the aforesaid Siluester being Byshop of Rome the councell of Nice gaue thys priuilege to the Byshop of Rome that he should be aboue all other Byshops as y e emperour is aboue al other kings and that he should be called Pope that is to say the chiefe father or the father of fathers But this is so false that nothing can be more contrary to y e truth For in the councel of Nice which was celebrate by the commaundemente of Constantine the Emperour in y e yeare of oure Lorde .iii. C.xxiiii where also wer present and gathered together .iii. C. xviii Bishops and holy fathers it was determined that the Byshops of Alexandria Antiochia and vniuersally all other primates should haue al the gouernance preheminence of al y e countryes that were nere vnto them as y e byshop of Rome had in Italy c. We will say they y t the old custome and manner shal continue in Egipte Libie and Pentapali which is that y e Bishop of Alexandria shal haue gouernaunce and rule ouer all these for tha◠there is a lyke custome for y e Byshop of Rome In like manner we wil that at Antioche other prouinces euery one shal haue their due honour Moreouer when Faustinus Legate to the byshop of Rome alleaged in y e sixte councell Cartaginense that the bishop of Rome ought to haue the ordering of al great matters in al places by his supreme authoritie he alleaged no scripture for him for at that tyme no scripture was thought to make for it but he alleaged vntruely the fyrst general councell Nicene in whiche Arrius the heretyke was condemned to make for that purpose Which after y e boke was brought forth no suche article found in it but the contrary yet the councel at that tyme sent to Constantinople Alexandria and Antioche where y e Patriarchall Sees were to haue the true copy of y e Councell Nicene which was sent vnto them also frō Rome whether thei sent also for that purpose And after they found no suche article in it but in the fyrst chapter therof the contrary that al causes ecclesiastical shuld eyther be determined within y e diocesse or els if any wer greued thē to appeale to the Councell prouinciall and there the matter to take full end so that for no such causes men shoulde goe out of there prouince y e whole councell Cartaginense wrote to Celestine at y e tyme being Byshop of Rome that since the councell Nicene had no such article in it as was vntruely alleaged by Faustinus but the contrary they desired hym to abstayne after to make any more such demaunde denouncing vnto him that they woulde not suffer any cause great or smal to be brought by appeale out of their countrey therupon made a lawe that no man shuld appeale out of the countrey of Aphricke vpō paine to be denounced accursed Wherewith the
the example of Helias the Prophet which liued there long solitarye and that they wer fyrst assembled together by Almericus Byshop of Antioche In the yeare of oure Lord. 1170 in the tyme of pope Alexander the thyrd and they were called oure Ladye Fryers by the reason of a chappel of our lady that was in the hil Carmelus Neuerthelesse vpoÌ„ foure huÌ„dred yeres after in the time of Innocent the thyrde they were reformed by Albertus Byshop of Ierusalem according to the rule of Basilius and the colour of their cope was turned into white by y e Pope Honorius the thyrde where afore it was russet Some write that this order of the Carmelites in his first clothing which they said was of Helias or Heliseus y e prophet was greatly acceptable to the Soldane and endued with many almesses of him but after thei chauÌ„ged their rayment he droue them oute of hys kyngdome so that of necessitye they came into Europa This order sayth the Dutche Chronicle is to beg to take of euery maÌ„ and to do nothing agayne for it Thys order is to lye to dissemble to enuye and to begile the people with flatteryng wordes vnder the pretence of long prayer Lib. Germ. Polydor. Of Dominikes order called blacke Fryers or the Fryers Preachers POpe Innocent y e thyrde reygning Dominike Calaguritane a Spaniarde began this order of Friers preachers This Dominike was fyrst a regular chanon bicause he could not suffer to haue a superiour and was also wearye of the Cloyster he inuented a new fraternitye named of hys owne name Dominicanes Their order is w t out all shame to begge as the Carmelites and forsake litle by wilful pouertye that they may obtayne muche to waxe rych of other mens labours they themselues beeing idle lasye loytryng lubbers vnprofitable cloddes of the earth Our Lady s. Mary as they fain euen of loue that she bare to thys holy order of swete S. Dominicke deuised the habite which the fryers of that order vse at thys daye and deliuered it to S. Dominicke with her owne hands commaundyng hym and all hys brethren for euer after to weare the lyke Their cote is white their cope coule is black The newe guise of their vestuâ—e made Innocent Innocentius to wonder But pope Honorius the thyrd by his bull honourably admitted the blacke order of the blacke fryers In the yeare of oure Lorde 1220. And Gregorye the nynthe put the matter al out of doubt cannonised Dominicke and by hys bull vnder lead allowed hym for a saint Of thys Dominickes mother they tel that when she was with childe and had Dominicke in her wombe shee dreamed y t shee had a wolfe in her belly which as I think signifyeth that both he al cloysterers by their professioÌ„ are none other thing than wolues deuouryng not only the substance of meÌ„ but also y e soules of meÌ„ by their hipocrisy false doctrine accordyng to this saying of Christ a wolfe teareth on peces scatereth the shepe abroad This black order began in the yere of our Lord. 1220. Phi. Bergom Mat Palm Lib. Ger. Ioan. Laziardus Poly. c. Of the barefooted Friers otherwise called Minorites or Graye Friers POpe Honorius the third bearyng rule FrauÌ„ces an Italian deuised the order of the barefoted friers He was first a merchauÌ„t and a worldly man Afterwarde he determined to forsake all worldly thinges and to folow Christ in so much y t when he was wel shod and girded with a double girdle he remembring these woordes of Christ possesse neither two coates no shoes nor yet staffe c. and who so forsaketh not all thinges cannot be my disciple cast all thyng away from him shoes gyrdle c. so that he went bare-footed and girded himselfe with a cord and contineÌ„tly began this order in the Mounte Appoeninus in a place named coÌ„monly Lauerna gathering vnto him many men whiche tooke on them the same religion and are called of barefoted Fraunces barefooted Franciscanes They are named also Minores of the humility and lowlynes of hart that they should haue They write y t this Fraunces was so streight to hymselfe that to chastice his fleshe in winter season he would couer his body with yse snow He called pouertie alwayes his Lady and loued rather to heare himself reuiled than praysed He kept nothynge ouer night His heart desyred martirdome wherupon he went into Siria to the Soldane which receaued him honorablye whereby it is to bee thought that surely he tolde him not the truth For truthe is seldome welcome in courtes and noble mens houses I will here passe ouer the fable howe Christ and his Saintes did marke hym with the fyue woundes After that he had thus chastised his fleshe by the space of eyghtene yeares he dyed at Asia and was afterwarde canonised and admitted for a Sainct by Pope Gregory the nynth Lib. Germ. Polidor Chro. Thys order of Frier Fraunces is diuided into many sectes rules and orders Some go on treen shoes or Pattyns some barefooted some are Regulare Fraunciscanes or Obseruauntes some Minores or Minorites Agayne some are called Minimi eyther of the Gospel or els of the littlenesse of theyr coule They all differ in many things but in superstition and hypocrisy they all accorde Of the Friers obseruantes BArnardine the Gray fryer perceauing the great enormities and wicked synnes whiche Fraunces Fryers without all shame committed agaynst the rule and order of theyr profession began a new reformation of the order in many places in somuche that they whiche were reformed be called Friers obseruantes and are counted of a greater perfection and more holynesse than the common sorte of Grayefryers are whiche are called Minorites The obseruaunt Friers were brought into EnglaÌ„d by kyng Edward the fourth were greatly inhaunced by y e famous Prince king Henry the seuenth but they withall other Monastical sectes were most worthelye and iustlye expelled and extirped with their Babilonicall houses by that most victorious and triumphante Prince King Henry the eight Here follow the seuen priuileges which the Fraunciscanes faine to be geuen of god to S. Fraunces for the aduauncemeÌ„t of his order THe first priuilege is that the more numbre of the Fraunciscanes or Grayefriers be encreased the better and the more abundantly shall they be prouided for The second priuilege is that no maÌ„ can dye euil that departeth in a Gray-friers habite The thirde priuilege is that in the feast of Sainct Fraunces all the soules of the brethren â–ª frendes and benefactours of the same order shall be deliuered out of the bitter paines of purgatory The fourth priuilege is that the order of saint Fraunces shall endure and continue vnto the day of iudgement The fifte priuilege is that none that liueth euil in that order can abide long in it The sixt priuilege is that the enemies of saint Fraunces order shal neuer liue long
institution and that if any would not so receaue it the same should abstayne from the whole In the yeare of our Lord .494 dist 2. de consecrat cap. Comperimus Pope Iulius the first also commaunded that the people should receaue the mysteries of Christes body and bloude accordyng to Christs institution both the breade and the cup one seuerall from the other as the Apostle sayth let a man examine himselfe and so eate of that breade and drinke of that cup. In the yeare of our Lord .338 de consecrat dist 2. cap. Cum omne In a certain councell holden at Basile it was concluded that according to christes institution the lay people also should receaue the Sacrament in both kindes And this decree was not onely established by the authoritie of the emperour Sigismund and the coÌ„sent of the other noble and learned men whiche were there present but it was also confirmed approued and allowed by Pope Eugenius the fourth In the yeare c 1430. Lib. Concil Chron. Not only in the primatiue churche but also in the time of S. Cipriane s. Hierome S. Ambrose S. Austen S Iohn Chrisost c. and many hundred yeares after the lay people receaued the SacrameÌ„t of Christes body and bloud vnder both kindes as they lykewise had the SacrameÌ„tal bread geuen theÌ„ in theyre haÌ„des and not put in theyre mouthes as the Papistes vse in these our dayes Are not these the wordes of saint Ambrose vnto the Emperoure Theodosius when he would haue receaued the Sacrament comming blustring and blowyng from sheding innocent bloud O Emperour saith he howe shalt thou with such handes take the holy body of the Lord With what folishe hardinesse shalt thou receaue in thy mouth the cup of the precious bloud seing that thorow the madnesse of thy wordes so muche bloude is wrongfully shed Seuen thousand men sayth the historye were slaine at the commaundement of the Emperour Tripar hist. Lib. 9. cap. 30 That this Emperour Theodosius was a lay man the Papistes themselues will confesse I doubt not Here then learne we two notable thinges one is that in the tyme off Ambrose the lay people accordyng to Christes institution receaued y t Sacrament vnder both kinds The second is that the lay people also had the Sacramentall bread geuen theÌ„ into theyr hande of the ministers and not thrust into theyre mouthes as the massyng Papistes vse at this daye but this godlye plant of Christe hath that wild bore of Rome with his Antichristiane and filthy pigges â—oted vp subuerted and destroyed Take eate sayth Christe Drinke ye all of this sayth he Matth. 26. Marke 14. Luke 22. 1. Cor. 11. All saith he and not priestes only The cup of the mysterie of Christes bloud was so frelye suffred before the tiranny of the Romish bishop preuayled that not onely it was ministred to auncient people but also to yong children as the monumentes of the olde writers do manifestly declare Cipr. in serm de lapsis The Grekes the Ethiopes and the Bohems with diuers other nations as histories make mention haue vnto this daye alwayes obserued and kepte the auncient and Apostolique maner of receuing the SacrameÌ„t vnder both kinds according to the institution and ordinauÌ„ce of y e Lorde Christ by no meanes obeying the wicked decree of y e bishop of Rome vnto the contrary Of receiuing the Sacrament vnder one kinde after the popes inuention POpe Innocent the thyrd as some write did firste of all forbid in the councell Laterane that the lay people should receiue the holy communioÌ„ of the body and bloud of Christ vnder both kindes about the yeare c 1215. Other affirme whiche I iudge to be more true that that wicked decree of taking awaye the cup of the mystery of Christes bloud from the laye people contrary to christes institution and commaundement was first of al grauÌ„ted confirmed and established in a couÌ„cel holden at Constance the xiii session where y e most famous clerk Iohn Wicklief our countrey man was condemned for an heretike the two learned men Iohn Hus Hieronymus de Praga were most cruelly and most vniustly murthered and brent also for heretikes of the bloudy Papists notwithstandyng the Emperours safeconduct for deniyng the Popish article of Transubstantiation and maynteyning the receyuing of the Sacrament vnder both kindes In the yeare c. 1415. This is worthie to be noted that the Papistes them selues in that theyr deuilish decree confesse and graunte that Christes institution is that the lay people shoulde receaue the Sacrament vnder both kinds and that in the primatiue Churche all the communicaÌ„tes did not only receiue the mystery of christs body but also y e mystery of Christs bloud one seuerall from the other according to y e institucioÌ„ of christ And notwithstandyng the premisses they straightly charge and commauÌ„de that from that time forwarde none of the Laytye shal receaue the SacrameÌ„t but onely vnder the kind of bread and that they must beleue certeinly and by no meanes doubt that the whole body and bloude of Christ is truely contayned as well vnder the kinde of breade alone as vnder the kinde of wine also that therfore it is sufficient for the laytye to receaue the Sacrament vnder one kynd and that whosoeuer froÌ„ that tyme fourth shall presume to receaue the Sacrament vnder both kindes except he be an holy annoynted or think of this decree otherwise than well he shall be taken iudged condemned and punished like an heretike accordyng to the appointment of the ecclesiasticall lawes that is to say brent to ashes as the good moÌ„ke of Eye in Suffolk was in the dayes of kynge Henry the eight O woluish and bloudy Antichristes A Christen man to be murthered for obeiyng the commaundemeÌ„t of Christ yea and that of them whiche will be taken for the heades of Christs church whiche also ought rather to shed theyr owne bloude than y t any iot or title of Gods worde should be left vndone O tirannye incomparable It is not lawfull eyther to put to or take ought froÌ„ y e testament of a mortall man if it bee once allowed and shal y e vile donghills of the earth presume to alter chauÌ„ge the blessed and euerlasting Testament of y e only begotten sonne of god which he sealed with his most precious bloud deliuered to his church to be inuiolably kept vntil his returne Drinke ye all of thys sayth Christ and not ye smeared shorelyngs only In a councell holden at Basile it was decreed y t not only the lay people but the priests also when they themselues make not Goddes body shuld communicate onely vnder one kynde In the yeare c. 1437. Of confyrmation or bishoppyng of Children POpe Clement the fyrst as the papistes fayne fyrste of all ordayned the confyrmation or byshopping of children and commaunded y t the childe being once baptised shuld as sone as is possible be bishopped For sayth he
Requiem to be done for the dead He also commaunded that the priestes at theyr Masses shuld daylye praye for the dead in theyr seconde Memento In the yere c. 52. Grat. Plat. Pol. Pope Gregory the thyrde commaunded that oblations sacrifices shoulde be offered of the Priestes at their Masses for y e dead In the yere of our Lord. 740. Nauclerus D. Barns Pope Leo appointed the Masse to be a sacrifice for the dead In the yeare of our Lord. 444. Vol. Ansel. Ryd Pope Benet the thyrd ordayned that the Clergy should be present at the burial of the Byshops and sing Dirige for their soules and that the Bishops likewise should be present at the buriall of the Clergy syng Dirige also for their soules In the yeare c. 861. Chron. Plat. Pope Iohn the .xviii. at the instante desyre of Oclilo the Monke appoynted one seuerall day in the yeare to praye for all Christen soules departed which we cōmonly call the feast of all soules In the yeare c. 999. Chron. Pope Gregory the fyrst by prayer obtayned of God as they write that the soule of Traianus the Emperour which many yeares before had bene most miserably tormented in the most bytter paynes of hell fyre where they saye is no redemption was deliuered oute of hell brought vnto the glorious kingdome of heauen In the yeare of oure Lord. 590. Polichronicon Of diuine seruice as they cal it Mattens Prime and Houres Euensong c. POpe Sabiniane decreed first that y e people should be assembled together to heare their diuine seruice at certayne houres of the day by ringyng of belles In the yeare of our Lord. 603. Volat. Fasci Temp. Chron. Plat. Polid D. Barns Pope Damasus at the instance of the Emperour Theodosius commaunded ▪ S. Hierome to take an order for the seruice to be vsed in Churches and to appoint what prayers should be sayd on euery day that there might be an vniformitie in the seruice Whiche thing S. Hierome did with all diligence in somuche that he appoynted what prayers and howe many Psalmes should be sayde euery daye in the weke When he had finished the seruice he sent it vnto Damasus whiche did right well allowe it and commaunded that all Churches should vse that order and none other For before that tyme euerye Churche had suche prayers appoynted as were thought by the Elders thereof moste mete for the congregation and serued best for the present time In the yeare c. 371. Guil. Durandus Chron. Pope Gregorye the firste brought in Deus in adiutorium c. and ordayned it to be sayd euerye houre at seruice In the yeare of oure Lorde 590. Plat. Iac. Phil. Bergom Poly. Pope Damasus thorowe the councell of S Hierome appoynted that Gloria patri whiche as they write was made at the councell of Nice should be sayd at the ende of euerye Psalme In the yeare of our Lord. 371. Volat. Sigeb Polidor Pantal. Pope Gregory the seuenth ordayned that from Easter day vnto the Saterdaye before the feaste of the Trinitie there shuld be sayd at Mattens but .iii. Psalmes and .iii. lessons onely at all other times .ix. lessons c. In the yere c. 1073. Some wryte the contrary and ascribe thys inuention to Alcuinus whiche was scholemaster to Charles the great Guil. Durand Chron. The Legendes or liues of Saints that be redde in the quiere at seruice time were made by Paulus Longobardus at the desyre of Charles the great And he appoynted conuient lessons for euerye feaste of the Sainctes thoroughout the yeare Bergom Isuardus the Frenche Monke at the the desire of Charles the greate made the booke whiche is called the Martiloge Iac. Phil. Pope Gregorye the fyrste and Pope Gelasius brought in the Respondes and Collectes that be sayde at Mattens Guil. Durandus Pope Damasus added the Himmes wherof he himselfe made part and the residue wer made by saint Hilary saint Ambrose and other Guil. Durandus Pope Gregorye the firste deuised the Anthemes and made the tune or songe vnto them Guil. Durand Ioan. Laziard Notwithstandyng some write that in y ◠tyme of Pope Euaristus Anthemes were brought into the Church by Ignatius Saint Iohn the Euangelistes disciple yea that by this occasion Ignatius at a tyme standing vpon a certaine mountain heard the Aungels in Heauen singing Anthemes He beyng moued by their example ordayned in lyke maner that Anthemes should be songe in the churches and Psalmes likewise after the Anthemes In the yeare c. 109 ▪ Phil. Bergom Tripart Hist. Pope Damasus ordayned that the quier being deuided in two parts they should singe one verse of the Psalmes on the one side an other on the other side Sigeb Durand Polid. Pantal. Pope Alexander the second cōmaunded that Alleluia should not be said nor song in the churches from Septuagesima vnto Easter euen ▪ but in the steade of that Laus tibi domine In the yeare c. 1063. Nauclerus D. Barns The same commaundement gaue Pope Telesphorus also as Durand writteth Rat. di off Pope Innocent the thyrde ordayned that whensoeuer the Mary or the holy Ghost or saint Crosse is serued on the working daies Te deum shal not be said at Mattens nor Gloria in excelsis the Crede at Masse In the yeare of oure Lord. 1195. Guil. Durand Pope pontianus made a decree that the Psalmes should be songe throughout all Churches both day and nyght In the yeare c. 230. Fas. Temp. Chron. Pope Pelagius the first commaunded first of al that Priestes should say dayly Mattens of the day In the yeare c 552. Grat. plat polid Chron. Pope Vrban the secōd ordayned likewise that priestes should say euery day our Ladies mattēs openly in y e church and that vpon the Saterday the whole seruice shoulde be of our Lady In the yeare c. 1086. Sabel Ioan. Stella Nauclerus pol. Durand polichron Pope Leo the first commaūded that in Septuagesima and Quadragesima and Aduent and Lent Alleluya should not be song nor Gloria in excelsis In the yere c. 444. Durandus Ioan. Stella Iac. phil Bergom Sainct Ambrose and S. Austen made Te deum as they waite Catalog Sant Specul Eccles. Iac. phil Bergom Pope Leo the nynth made certayne songes of the Sainctes In the yeare c. 1040. Sigebertus Chron. Paulus Longobardus made this hymne vt queant laxis with diuerse other moe at the desire of charles y e great Bergom Pope Zepherinus made the Legend on Childermasse day whiche begynneth Zelus quo tendat c. and also the Legend of the decollation of Saint Iohn Baptiste phil Bergom Pope Gregory the nynthe ordayned Salue regina to be songe in Churches with all deuotion and with all solemnitie In the yeare of oure Lorde 1225. Blondus Crantz The maker of this Antheme was one
ought by their office to haue giuen their minde to the preaching of the gospell and the prouision making for the poore set all their pleasure on pleasaunt singing not caryng how they liued afore god so that with their voyces they might please y e world He was therefore compelled to make a decree that all suche as be in the holy ministery should from thenceforth vnder the payne of excommunicatioÌ„ geue their minds no more to singing but apply themselues to the studies of the holy scriptures and the reading of the gospell In Regist. part 5. cap. 44. Undoubtedly sayth S. Gregory true prayer câ—Ì„sisteth not in the voyce of the mouth but in the thoughts of y e heart For our words do not make the voices the pithier of y e greater force to come vnto the most secret eares of God but our desire and affections Therefore sayth the Lord in the gospel Enter into thy closette sparre the doore He sparreth the doore and prayeth in hys closet whiche holdeth his peace with his mouth poureth out the affection of his minde in the sight of god aboue Moral Lib. 22. cap. 18. S. Iohn Chrisostome also writeth on this maner It is the duty of a deuout mynde to praye to God not with the voice or with the souÌ„d of the voice but with the deuotion of the minde and with the fayth of the heart Agayne he saith the crieng of the voyce is not the worke in prayer vnto god whome we knowe that he beholdeth the secretes of the heart but the crieng of faith and the deuotion of a godly and pure mind Therfore the beste waye to pray is to pray with hart minde spirit soule and and inwarde man HoÌ„ 44. de Ioan. Paul Festo The Emperoure Iustiniane made a law that all byshops and priestes both in the time of diuine seruice and also in the ministration of the holy sacrameÌ„ts should with so open and cleare voyce pronounce all thynges in the tounge which the people vnderstand that they might therby be the better edified and also be the more feruently stirred vnto deuotion and prayinge to God For sayth he so doth the holy Apostle teache in his first Epistle to the Corinthians saying If thou geue thankes onely in the spirite that is to say in an vnknowen tounge howe shall he that occupyeth the roume of the vnlearned say Amen at thy thankes geuinge seynge he vnderstaÌ„deth not what thou sayest Thou verely geuest thankes well but y e other is not edifiedâ— And again in his Epistle to the Romans he sayth on thys manner to beleue with the heart iustifyeth and to knowledge with the mouthe maketh a man safe In consideration whereof sayth that Godly Emperoure it is conuenient that amonge other prayers those thynges also whiche are sayde in the holy oblation that is to saye in the ministration of the Lordes super or the hloy communioÌ„ of the body and bloud of Christ be vttered spoken with a loude voice of the deuout Byshops priest to our Lord Iesu Christ one God with the father and the holy ghost willyng theÌ„ to know that if they neglect any of these things they shall not only geue accoÌ„pt therof in y e dreadeful iudgement of the great God our sauiour Iesu Christ but we also hauing knowledge herof wil not be coÌ„tent nor leaue the things vnreuenged In constitut Authen 123. Guilihelmus Durandus sayth that the vse of singing was ordained for carnal and fleshlye men and not for spirituall and godly minded men Rat. di off Polidorus â—ergilius writeth on thys manner Howe greatly that ordinauÌ„ce of singyng brought into the Churche by Pope Damasus and Sainct Ambrose began euen in those dayes to be profitable Sainct Austen declareth euidentlye in the booke of hys Confessions where he asketh forgeuenesse of God bicause he had giuen more heede and better eare to the singing than to the weighty matter of y e holy wordes But now adayes saith Polidore it appereth euidently y t it is much lesse profitable for our commen wealth seyng our singers make such a chattering charme in the teÌ„ples that nothyng can be heard but the voice and they that are present they are present so many as are in the Citie being content with such a noyse as delight their eares care nothyng at all for the vertue pithe and strength of the wordes so that nowe it is come to this point that with the common sort of people all the worshippyng of God semeth to be set in these singsters although generally there is no kynde of people more light nor more leud And yet the greater parte of the people for to heare them boing bleating and yelling â—locke into the Churches as into a common gameplace They hire them with money they cherishe and feede them yea to be short they thinke them alone to be the ornamentes and precious iewels of Gods house c. Wherefore without doubt it were better for religion to cast out â—f y e churches suche chatteryng and â—anglyng â—ayes or els so to appoynt them that when they sing they should rather rehearse the songes after the manner of such as reade than followe the fashion of chatteryng charmers whiche thyng S. Austen in his aforesayde booke doth witnesse that S. Athanasius Byshop of Alexandria dyd in hys diocesse and he commendeth him greatly for it Lib. 6. de inuent rerum Cap. 2. Cornelius Agrippa writeth of singing in churches on this manner Athanasius dyd forbyd singing in hys Churches bycause of the vanitye thereof But Ambrose as one more desyrous of Ceremonyes and pompe ordayned the vse of singing and makyng melodye in Churches Austen as a man indifferent betwixt both in hys booke de confessionibus graunteth that by this meanes he was in a greate perplexitie and doubt concernyng thys matter But nowe a dayes Musicke is growne to such and so greate licentiousnesse that euen at the ministration of y e holy Sacramente all kynde of wanton leude trifelyng songes with pipyng of Organs haue theyr place and course As for the diuine seruice and common prayer it is so chaunted mynsed and mangled of oure costlye hired curious and nise Musitions not to instructe the audience withall nor to stirre vp mens mindes vnto deuotion but with an whoryshe armonye to tickle theyr eares that it may iustly seme not to be a noyse made of men but rather a bleating of brute beastes while y e children ney discant as it were a sorte of coltes other bellowe a tenoure as it were a companye of oxen other barke a counterpoynt as it were a number of dogges other roare out a treble lyke a sort of bulles other grunte out a base as it were a number of hogges so that a foule euel fauoured noyse is made but as for the wordes and sentences and the very matter it selfe is nothing vnderstranded at all but the authoritye and power of iudgemente is taken
a sainte In the yeare c. 1336. Volat Christ. Massae Pope Sixtus the fourthe made Bonauenture the Grayfryer a saint In the yeare c. 1471. Chron. Chronica Pope Alexander the thyrd made Barnarde the Monke a saint In the yeare c. 1161. Iacobus Meyer Pope Innocent the eyght made Heliopolde sometyme Duke of Austria a Saint In the yeare c. 1484. Chroni Ioannes Stella Pope Innocent the thyrd made Hughe of Lincolne a saint In the yeare c. 1195 Fasciculus Temporum Pope Clement the fourth made Hedwigis sometime Duchesse of Polonia a saint In the yeare c. 1165. Ioannes Laziardus Fasciculus Temporum Ioannes Stella Pope Boniface the nynth made Brigite the Nunne a saint In the yere c. 1379 Ioan. Laziardus Chron. Pope Leo the nynth made Vuolfgange Byshop of Ratisbone a sainte In the yeare c. 1049. Chron. Pope Gregory the seuenth made Iohn Gaulbert the Monk a saint In the yere 1073. Chron. Pope Innocent the second made Hughe the Charterhouse Monke a sainte In the yeare c 113 â–ª Chron. Pope Boniface the eyght made Lewes Kyng of Fraunce a saint In the yere 1290. Ioan. Laziard Chron. Pope Innocent the fourth made Edmunde Archebishop of Cantorburye a saint and Peter de verona the Blackfryer he canonised also for a saint willed hym to be taken for a confessour saint In the yere c. 1242. Sabell Ioan. Stella Ioan. LaZiard Chron. Pope Eugenius the fourth made Nicolas de Toleto an Austen frier a sainte In the yeare c. 1430. Ioan. Stella Chron. Pope Clement the fyfte made Pope Celestine a saint vnder the name of Peter In the yeare c. 1304. Ioan. Laziard Pope Paschalis made Charles y e great a Sainte In the yeare c. 1164. Christi Massaeus Pope Leo the tenthe made Fraunces the Heremite a saint In the yere 1507 â–ª Christ. Massae Pope Alexander the thyrde which I had almost forgotteÌ„ made Thomas Becket Archbishop of Cantorbury a saint In the yeare c. 1161. Plat. D. Barns Pope Alexander sayth the Englishe Festiuall sent letters into England to the Archbishop Stephen and to other Abbottes and Prelates commaunding them to take vp Thomas Beckettes bones and to lay them in a shryne and to set it where it might be worshipped of all Christen people Then the Byshop ordayned a day when y t should be done So ouer euen while they might haue space he toke with hym the Byshop of Salisburye and other monkes and Clerkes many and wente to the place where Thomas had layen fyftye yeres Then they kneled al on y e earth praying to Thomas deuoutly of help Then foure tooke vp the tombe with great dreade and quakyng and there they founde a little writing whiche was thys Here lyeth and resteth Thomas Archebyshop of Cantorburye Primate of Englande and the Popes Legate slayne for the ryghte of holye Churche the fyfte daye of Christmasse Then for greate deuotion that they had of the syghte all cryed Sainte Thomas Saint Thomas And then they toke the head to the Archebyshop to kysse and so they kyssed it al. And then they beheld his woundes and sayd They were vngratious that wounded thee thus And so layde hym in a shryne and couered it with clothe of golde and set torches aboute it brennyng and the people to watche it all nyght Then on the morowe came all the states of thys lande and bare the shryne to the place there as it is nowe with all reuerence and worship that they coulde The author of the festiuall sayeth y t thys Thomas did weare harde hayre next his bodye and a breche of y e same the whiche was so full of vermyn y t it was an horrible syght to see And yet he chaunged but once in fortye dayes The same author also writeth that the aforesayde Thomas Beckette made hys Confessoure euerye Wednisdaye and Fryday to beate him with a rodde vpon his bare body as a childe is beaten in the Schole that is to say on the arsse that he myghte suffer worthye penaunce Ranulphus Cestrensis in his Chronicle writeth that when Thomas Becket was translated Stephen Archbishop of Cantorburye duryng the said solemnitie founde haye and prouender to all men that would aske it in the way betwene London and Cantorbury Also in the day of the Translation he made wyne to runne in pypes continuallye in diuerse places of the Citye and so y e coste that Stephen made in thys solemnitie his fourth successour Bonifacius hardly payed it In Polichron Lib. 7. Cap. 34. Pope Alexander the thyrde ordained y t none shoulde be taken for a saint except he wer fyrst canonised and admitted to be a saint by y e byshop of Romes bull In the yeare 1161. Dec. 3. Tit. 46. Ca Reliquijs Polydor. Pantaleon From the tyme that the Popes began fyrst to canonyse to make saints vnto the reygne of Pope Iohn the .xxii. there are founde to be canonysed fyue thousande fyue hundred fyftye and fyue Saintes y t the Popes haue made as writteth the author of the Chronicle entitled Fasciculus Temporum Isuardus the French Monke diligently searching out the number of saintes found that euery day in the yeare there are moe than CCC Saintes to be serued suche a multitude of newe saintes haue the Popes of Rome brought into the Churche of their owne authoritye whom they haue sainted partly for fauour partly for mony partly of a blind zeale and partly for the satisfying of other mens corrupte affections And these must we take for saints worship pray vnto call vpon make our Intercessours Mediatours and Aduocates and yet know we not for all the popes canonisation whether they be saintes in heauen or deuils in hell It is much to be feared least this common saying be founde true in a greate number of our Popishe saintes The bodies of many are worshipped on earth whose soules are tormented in hell fier Of the Reliques of Saintes POpe Paschalis the firste deuised first of al the glorious setting out to sale of saints Reliques In the yeare c. 820. Fasciâ— Temp. Chron. Germ. Pope Clement the first commaunded that the Reliques of Saints should be reuerently kepte and had in greate honour In y e yeare c. 1300. Clement Lib. 3. Tit. 16. Capi. 1. Volat. Pantal. Pope Gregory y e fourth made a decree y e masse should be sayd ouer the bodyes of the Martyrs In y e yeare c. 831. Pol. Pope Boniface the fifth decreed that such as were but Benet Colet should not touch the Reliques of Saints but they onelye whiche are Subdeacons Deacons and Priestes In the yeare of our Lord. 617. Onuphrius Panuimus â—ac Phil. Bergom Pope Sergius y e first deuised the gorgious shrines of saintes to kepe Reliques in In the yeare c. 684.
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
☜ ☜ Laboure Godlinesse Diet. ☜ ☞ Paule the playne a worker of miracles Iohn the Heremite Iohn the Heremites apes The wickednesse of y e IoaÌ„nites The beginning of the Aâ—ckers proâ—ession incerten Iudith viii A comparison betwene Iudith oure Râ—cluses The yron grates of the Ankers The Ankers profession The beginning of moÌ„kish orders Whye they are called Monachi Euill â—ede groweth fast The beginning of Nunnes Nunnes forbidden to read the holy scriptures Oclon teÌ„der of MoÌ„kery Bruno The destructioÌ„ of y e TeÌ„plars O Antichristian hipocrites What the Starre signifieth Math. v. Dan. xii Note well A monstruous multitude of moÌ„kish monstures Monkes forbiddeÌ„ to eate fleshe The election of Abbotes Monkes may not depart out of their cloister without licence Monks admitted vnto holy orders Monkes spirituall ministers Cloysterer deuysed This decre is wicked Monkes at libertye to tary in their cloysters or not The vowes of chastitye pouertye obedience The yeare of probatioÌ„ An acte not to bee disâ—â—aysed Monkes good and godly Gen. iii. Psal. 128. The chanoÌ„s clothyng ☞ The wickednesse of â—hite Fryers Math. 23. A noble notable lye A tale of a tubbe Iohn x. Math. x. A grosse vnderstanding of the Scripture Minores Note of Fraunces Truth The planting exâ—iâ—pyng of the obseruaunt Friers in Englande The Priuileges of the Gray-fryers Silence at the table ContentioÌ„ among Friers â–ª which of their orders is most holy Priuileges grauÌ„ted to the foure orders of beggers Fryers The beginnâ—nge of Nunnes ☞ A tale of a tubbe The age of Nunnes to be professed on what daye they shalbe professed The Nonnes vayle wimplâ— No NuÌ„nes Godmothers The rule not obserued Nonnes â—aye not marry by the Popes lawe Constantine y e Emperour The beginnynge of Christen mens temples â—aâ—â—wyng of churches 〈…〉 of the Papistes Papistes enemies of gods truth Bishoppes church halowers onlye The dedition feast Sanctuaries The trimmyng of Churches Women maye not come into the churche but with couered faces Walkynge vp down in churches at seruice tyme forbydden Churcheyardes and halowynge of the same Parishes deuided A good law Fontes Roodeloft Lampes Light before sacrameÌ„te of y e altare Oyle Tapers Torches Candles Belles Ringing to seruice The Aue bell The noone bell The wonderful vertue of bels Organs â–ª Altares When altares came fyrst into y e Churches Halowing of altares Altare clothes An hye poinâ— in a lowe house Copes â–ª UestmeÌ„ts Surplesse Linnen Albes Chalices of Glasse Cuppes of beoode Chalices of golde siluer and tinne Paxe Crosse â–ª Banners Austen the monke Chrismatoryes Sensers Holy water buckets sprinckles Oylepots The fyrste procter and promoter of Images Images not to be worshyppâ—d A wicked acte of the Pope Images confirmed Images worshypped Note Popes together by y e partes amoÌ„g them selues Serenus the godlye Byshop of Massilia ☜ Sensing of Images A Councel assembled about Images A wicked acte Math. 7. Leo the Emperour Images taken oute of Churches and burnâ—e openly ☞ ConstaÌ„tine the Emperoure Ualens Theodosius Emperours King Sabanus Philip the Emperour Adrian the Emperour King Calcobertus P. Gregory the first Pope Constantine the seconde Ioan iiii Certayne godly councels condeÌ„ning the hauing of â—images in churches Epiphaniê° â˜œ It is agaynst the worde of God to haue Imaâ—ges iâ— Churches Athanasius Lactantius Austen The Image of God the father in the temples of the Papistes moste blasphemous Psal. 102. Malach. 1. Esay 40. Eusebius Images came from the HeatheÌ„ No Images were made of gods saints in the olde Testament ☞ Erasmus Roterodamus Cornelius Agrippa The beginning of our Images O abhomination Images cause of Idolatrye The FaÌ„sy of Gregory concerning Images Gods commauÌ„demeÌ„t forbiddeth Images ☞ Iohn v. Rom. x. Iohn x. Iohn vi Iohn 14. Baptisme ministred at all times and in all places and of all persons necessitye requiring Hereof came it that Midwiues Baptise infants The Baptisme of insantes A goodly custome Monkes maye not baptise nor be Godfathers Nunnes maye be no Godmothers Baptisme and buriall free Baptisme ministred of a Pagane is of force Baptisme may not be reiterated godfathers and godmothers One Godfather at Baptisme No father may be godfather to his owne childe Per quaÌ„ reguâ—am What ieoperdye is there in the matter A doubtful kind of baptising Ceremonies about Baptisme A mad and a folyshe decree Oyle cream crosses Oyle and cream tre â–ª The womens baptisme A good prouiso and a profitable Unleauened breade ☞ The carnal presence of Christ published by pope Nicolas in the sacrament TraÌ„substaÌ„tiatioÌ„ deuised and coÌ„fyrmed The Grekes would neuer admit traÌ„substantiation ☜ The sacrament worshipped â–ª carâ—ed about to the sicke c. The sacrament reserued Agaynste y e reseruation of the Sacrament Li 4 ca. 3 6 In i. Cor. cap. xi A vile a wicked decree Can the mouse or any other beast eate y e body of Christ. Priests only must carry the sacrament to the sicke Except it be to offer Lay people may not touche y e sacrament with theyr handes A good decree A godlye lawe and worthye to be practised ☜ The age of the communicantes Thrice in the yeare the holy coÌ„munion is to be receaued A fonde decree Heb. 1â— A good and godly law The sacrameÌ„t ought to be receaued vnder both kiÌ„des ☜ Note All the east churche receaue the SacrameÌ„t vnder both kindes WheÌ„ y e mistery of the Lords blud was taken away from the communion of the Laytye Iohn Wicliffe Iohn Husse Hieronimus de Praga With what forhead theÌ„ dare ye O vnshamfast Papists after the institucion of Christ. The good Monke of Eye Gala. iii â–ª Math. 26. Priestes may not receaue vnder both kinds except they Masse The bishopping of children ☜ Byshops only muste confirme children Byshops must be fasting when they confyrme children Rules concerning coÌ„fyrmation A lawe not to be â—espised Agaynst prâ—uy coÌ„tracts and stollen maryages 〈…〉 Halowing of the wedding bed A wicked acte Degrees of marying A more reasonable decree An homely maâ—ter Maryage forbidden in Lent WheÌ„ mariage maye not be celebrated What if a man purchase a dispensatioÌ„ for money Shal it not then be lawfull A folishe lawe Confession of sinnes to the Curate Confession may not be disclosed If this wer put in practise here in england it were not amisse namely for the youthlings sake Nectarius The annoiling of the sicke Diriges Masse of Requâ—em Sacrifice for the dead The masse a sacrifice for the dead One good turne aske an other The feaste of al soules A tale of a tubbe Ringing of belles to seruice An order for seruice Deus in adiutorium Gloria patri Psalmes Lessons Legendes The Martiloge Respondes Collectes Himnes Anthemes The order of y e quiere Laus tibi Te deuÌ„ â–ª c ForbiddeÌ„ Psalmes singing day and nyght Mattens of our Lady alleluia c forbidden Te deum Sainctes seruice Vt queant laxis Legendes Salue Regina Sequenteâ— Hymnes Respondes Collectes LeÌ„t seruice The longe Letanie of Sainctes A
Corpus Christi The beginning of the feast of Corpus Christi The doctrine of the festiual concerning the feaste of Corpus Christi Pardon be longyng to the feast of Corpus Christi Midsommer day The InueÌ„tion of the Crosse. The exaltacion of the Crosse. The transfiguration of oure Lorde The doctrine of the festiuall Thassmuâ—ion of our Lady Michelmasse day DedicatioÌ„ daye or Churche holy day The feaste of al saintâ— The feaste of al soules The beginnyng of the feast of all Soules The coÌ„ceptioÌ„ and presentatioÌ„ of mary with the feastes of Aunâ— Ioseph Fraunces The visitacion of Marye Candelmasseday The feasts of the foure Euangelistes and of the foure Doctours Sonday A godlye lawe and worthy to be obserued This godly decree is sâ—lenderly obserued in Englande A generall rule for holy dayes The coÌ„ceptioÌ„ of mary The Annunciation of Mary The visitatioÌ„ of mary The beginning of saintes making Dominikâ— Fraunces Anthonye de padua Fryers Elizabeth â–ª Saintes Clara Peter Marter Stanislaus Saintes Lewes byshop of Colossa Tâ—of Aquine Thomas byshop of Hereforde Saintes Bernardine the Grayfrier sainted Uincent Edmundeâ— Osmunde saintes Katerine sainted Iuo a saint Bonauenture a saint Bernarde a saint Heliopolde a saint Hughe of Lincolne a saint Hedwigis a saint Brigit a saint Vuolfgang a saint Iohn Gaulbert a saint Hughe the Monke a saint Lewes King of Fraunce a saint Edmund Peter de verona sainted Nicolas de Toleto a saint Pope Celestine a saint Charles y e great sainted Fraunces a sainte Thomas Becket sainted Of Beckettes translation Note A new idol set vp Becket the popes martyr saint A lousye saint an vnclenly Beckets penaunce very homely None saintes but such as the pope admi Swarmes of saintes The popes Sainctes ☜ Reliques set out to sale Reliques honoured Sainctes bones honored with Masses Hands of Shrines A good and godly acte but not profitable for the Popes market The anauÌ„ceâ— of Pilgrimages Pilgrimages maâ—e not be hindred Pilgrimes may not be euill entreated Gregorye the firste a greate promoter of pardons Popes pardons nets for money and allurements vnto vice The yeâ—â—â— of Iubile A prophecye The yeare of Iubile altered ☞ Stations Christes natles worshipped Greate giftes for so litle labour Pardon beades Stringing of beades Note these scholepoiÌ„ts The fyue Pardons beades The pardoÌ„ that beloÌ„g to y e â—eads BostoÌ„ pardon Ghostly father Uowes chaunged Seruice neglected pardoned An ante diâ— The chappel of Scalâ— caeli Purgatoâ—â— White meates Fleshe Buriall Large promises They al at â—ow by the word of god brought to nought according to 〈◊〉 prophecy of christ Euery plaÌ„t that my heauenly â—ather hath not planted shal be plucked vp by the rootes The price of y e pardon The pardoÌ„ of s Trinitye of houÌ„deslowe PardoÌ„s innumerable and good cheape â–ª Graciously considered Pardon of the Austen Friers Burton Lazare â–ª The pardoÌ„ of Sainet Mary of â—unciuall ☞ Giue and it shall be giuen to you Giue money and the smoke of Rome shall be giueÌ„ to you The pardoÌ„ of Saint Iohn of Beuerlay ☞ The pardâ—â— of Saint Cornelis at Weâ—â—minster The sepulchre pardonÌ„ S. Erasmus pardon Fiue special giftes Money is the Marchant in all the popes affayres What is to be done that wee may haue true pardoÌ„ What the popes pardons are Esay lv Math. xi Apoc. xxii Iere. ii Psal. xi The inuetour of the popes purgatory is not knoweÌ„ The studie of Sathan The true purgatorye is y e bloud of Christ. The popes purgatorye diuersely maintained Where purgatorye is Luke xv The varietye of papists in placing of purgatorye The tormentes of Purgatory 1. Cor. iii. Psal. 66. Dist. 7. cap. Nullus ☞ Serm. 41. de animabus What most greuous paynes there are in Purgatory Example Howe is this proued The infinite multitude of soules in Purgatorye ☜ Iob. xix Remedies deuised by the papists agaynst the tormeÌ„â—s of Purgatory The churches Church militant Church trinuâ—phant Church expectant Prayer for soules in Purgatory ☞ Prayer almosse Fasting pilgrimage pardons and Masses deliuer soules out of Purgatorye The profit of euerye Masse The doctrine of the festiuall coÌ„cerning soules in Porgatory Of prayer for soules A narratioÌ„ A straunge sight Well proued substauncially of Almosse deedes for soules A narratioÌ„ Of Masses for soules â–ª ☜ A narratioÌ„ An other narration prodicious woÌ„derful The great vertue of the masse Ten remedies to deliuer soules out of purgatorye Candles Sensing of the altare Sprinckeling of holy water Prayer for the dead Oblations for y e soules departed Fastinges â–ª watchings c. Q. xiii c. ii Animae Paying the dets of the dead Offering vp of bread and wine Fulfilling of y e deades penaunce The celebration of masses A narratioÌ„ Monstri simili Missa wherof it is deriued The vertues of the masse ☞ A fond fansye of the papistes Spedy deliueraunce of soules out of purgatorye Note this tale All is not golde that glistereth A trentall of Masses and what they are Trinities of Masses The .xii. vertues of the masse Psal. 9â— Luke xxiii Luke vii ☞ ☜ Math. vii The vertues of the masse out of y â— Festiual The vertue of the masse out of Stella Clericorum No couÌ„cell of force without y e consent of the Pope Al bishops must be at a general councell A good anâ— necessary deuice Sene twice in the yere ☜ No couÌ„cell lauful with out the consent of the Pope What is to be done if matters caÌ„not be quietly coÌ„posed in y e lesser Sinodes Appeare or elsaccursed The authoritie of the popes decrees Popes decrees equal w t the word of God All thinges ar subiect to the pope Popeiudge of al â–ª iudged of none ☜ A lawful general couÌ„cel is abouâ— the pope The preeminence of the pope Heretikes banished Heretikes put to death by the secular power The temporall offices the â—opyshe Byshops butchers Ioan. viii ☜ Fraunces Martyrs Of the state of the faithful after this life Heretikes expelled out of the Churche A good law Note well The coÌ„panie of Heretikes is to be eschued auoyded The great councell Laterane Heretikes condemned to be committed to the seculer powers so put to death Priests degraded Priesteâ— goodes Laye menâ— goodes Suspect of heresie The temporall rulers sworn to roote out heretikes Note O tyranny A newe kinde of Heresie Heresiarch â–ª Dead men excommunicate The company of heretiques is to be eschued UnderstaÌ„d by heretikes all suche as in anye point resiste the pope or his decrees No coÌ„pany with excoÌ„municate persons Ioan. Ep. ii Spoylers of y e church excommunicate A good a godly law ☞ The names of excoÌ„municate persons published One excoÌ„municate person may not excommunicate an other Hinderers of pilgrimages or spoylers of pilgrimes accursed Smiters of byshops or priestes â–ª spoylers or burners of churches accursed Spoylers of pilgrimes Chaplens â–ª Clarkes monks c â–ª accursed DisobedieÌ„t to bishops accursed This pope mitigateth y â— rigor of y e ecclesiastical censure A frendly decree Thys is wicked Neither baâ—â—el better her ring The pope deposeth Princes Practise â–ª Destroyers of Abbeies excommunicate Preachers not authorised by the Pope or some bishop accursed No man ought to be excoÌ„municate before his matter be knoweÌ„ Paiment of tythes ☞ The penaunce of him that hath slayne his mother What opinion of mariage had this Pope thinke ye A Pope more reasonable Note how loth the Popes are to go from their olde Mumsimê° A foolishe diuine of so wise a head 1. Cor. vii The penaunce of them that are negligent about the Sacrament of the Altare Beholde hys curiositye ☜ The penaÌ„ce of the Clergy coÌ„uicte of great fauts Penaunce dispensed with Penaunce enioyned of the ghostly Father A rule for penaunce A greate priuilege A reasonable order Note thys well Ioan. xi Sed perquaÌ„â—egulam A decree not to be despised Absolution must be receaued knelyng Pope The colledge of Cardinals Holy lande Holy crosse Bishops Abbotâ— prâ—ours moÌ„ks Chanons Friers nuÌ„nes c. Curates â–ª Persons Uicares Priestes Clarks c. The king Quene c. Duke Earles BaroÌ„s c Parisheners True tithers Tillers Shipmen MarchaÌ„ts Benefactors of the Churche Pilgrimes and Palmers Sicke persons Women in our Ladies bondes The holye bread giuer Prayeng for soules departed The three estates of holy church The generall seÌ„tence red foure tymes in the yeare What cursing is Enemies to holy church are fyrst accursed as most greuous offendours â–ª ☜ ☞ In Popish Churches all thynges are in Latib besydes surfyng ☞ A Caueat What this word cursâ— signifyeth Two manner of curses The lesser curse ☜ The more curse Note ☜ Wakings Reasons why the sacramental wine is not reserued in churches as y e sacramentall bread is Buriall The order of halowing churches The vertue of holy water The order of halowing altares The popes power The pope is Melchizedech Ioan i Psa cxlviii â–ª Gene xix Exod. vii Ioan ii â–ª Miracles This man for lacke of scripture to proue hys popysh traÌ„substantiation fleeth to carnall reasons fleshly similitudes as al other papistes doe A wise reason and a cupstantial 4 Reg. iiii The â—biquâ—â—ty of christs bodye The monstrous and vnreasonable doctrine of transubstantiation Fabula sinâ— capite An homely shifte and a soule Corin. xii Why y e host is lifted vp aboue the priests head Phil ii Rom x AmoÌ„strous kinde of doctrine Chebbiquity of christâ—â— bodye The signe of the crosse helpeth forward transubstaÌ„tiatioÌ„ ☜ What is to be done if gods bloud be frosen in the chalice An hâ—e point in a lowe house i. Corin. ii Titus i. Sacramentes iustifye after the doctrine of the papists Howe the sacrament is to be eaten The masse excelleth al prayses done to god Mary ledeth to heauen Prayer vnto Marye the Uirgin Suffrages of saintes Fasting Crosse. Confirmation or smering of the infantes forehead The greate vertue of coÌ„firmation Note Mary oure intercessour Three degrees of soules Soules maruelouslye good Soules maruelously euill Soules meanely euill Soules in purgatorye knowe what is done for theÌ„ in thys worlde Soules in heauen know what is done here