auncient writers the Sacrament of baptisme was not commoÌ„ly ministred but at two tymes in the yeare that is to say at Easter and Witsontyde at whiche tymes it was solemnely and with greate reuerence ministred in the presence of all the congregation In the yeare of oure Lorde 676. Lib. Concil Volat. Pol. Châ—on Pope Gregorye the firste made a decree that Monkes shoulde not baptise nor be Godfathers to children at their baptisme In the yere of our Lord â–ª 590 Sabell Pantal. D. Barns This decree did Pope Eugenius the thyrd renue In the yeare of our Lord. 1147. Lib. Concil Chron. The aforesayd Gregorye also ordained that NuÌ„nes by no meanes should be Godmothers to chyldren eyther at Baptisme or at Confirmation Chron. Ioan. Stella Pope Calixte the seconde pronounced all suche excommunicated as toke money eyther for baptisyng or for burying In the yeare of our Lorde 1120. Ioan. Tilio Volat. Pantal. Pope Nicolas the first ordained that the sacrament of baptisme should staÌ„d in effecte althoughe it were ministred of a Pagane and Infidel In the yeare of oure Lorde 871. Achilles Dist. 4. De consecratione The same Pope made a decree that baptisme shoulde not be twyce ministred to one person Ioan. Philip. Bergom Pope Iginius decreed that children whiche were to be Christened â–ª shoulde haue a Godfather and Godmother for to be witnesses that they were baptised In the yeare c. 143. Lib. Concil â–ª Sabell Polidor D. Barns Pope Leo the third appoynted that when the childe is eyther christened or bishoped he should haue but one Godfather be it a man childe or a woman childe In the yeare of our Lord. 817. De consec Dist. 4. Capi. Non plures Guil. Durand Ioan. Stella â–ª Phil â–ª Bergom Pope Theodore the fyrste made a decree that no father should be Godfather to hys owne sonne or doughter nor no mother Godmother to her own sonne or doughter In the yeare of our Lord. 936. Ioannes Laziardus Item he ordayned that if any man were Godfather to another mannes doughter hys sonne myght not afterward take her to wife 30. Quest. 1. Cap. Non Oportet Pope Vrban the seconde made a decree that a man and his wife may not be Godfather and Godmother to one childe at Baptisme 186.30 Quest. 4. Cap. Quod autem Pope Alexander the thyrd ordayned that when it is doubtefull whether the childe be baptised or not he shoulde be baptised on this maner If thou be baptised I baptise thee not agayne but if thou be not baptised I baptise thee in the name of the Father and of the Sonne and of the holy Ghost Amen In the yere of our Lord 1161. Guilihelmus Durandus Pope Leo Pope Damasus and Saint Ambrose brought in the exorcismes coniurations the benedictions blessings with the other solemne ceremonyes Guil. Durand Pope Celestine made a decree that neither young children nor any other of what age soeuer they bee shall bee christened before y e priests thorow their coniurations breathings spittyngs saltings do driue the deuill out of theÌ„ In the yeare c. 428. Chron. Germ. Dist. 4. de Cons. Pope Clement the fyrst put oyle and creame to the baptisme and coÌ„maunded that all y t shall be baptysed should be annoynted therewith crossed in y e forehead In the yere c. 92. Chron. Lib. Concil Ioannes Laziardus Pope Siluester the fyrst also ordayned that al y t were baptised should be annoynted with oyle creame In the yeare c. 315. Plat. Volat. Sabell In the Councell Braccarense it was ordayned that there should be no money payde for oyle and creame â–ª wherwith y e infantes be annoynted in their baptisme Lib. Concil In the Councell holden at Chartage it was decreed y t a woman althoughe neuer so well learned maye not presume to baptise except necessitye compelleth Concil Durand In the councell Ilerdense it was ordayned that euery prieste that can not haue a fonte of stone maye haue any other conuenient vessell meete for that purpose Prouided alwaye that it be neuer after caryed out of the church Guili Durandus Of the Lordes Supper commonly called of the papistes The sacrament of the altare POpe Alexander the fyrste commaunded that only vnleuended bread shuld be vsed at the Lords supper In the yeare c. 119. Lib Concil Grat. Plat. Sabell Before that time the bread appoynted for the Lords Supper was indifferent whether it wer leuended or vnleuended Notwithstanding the Grekes from the Apostles tyme vnto this daye haue euer vsed leuended bread in the ministration of the Lordes Supper as they vse also wine only in their cuppe where as suche as be vnder the Pope customably mingle water w t the wine according to Pope Alexanders decree Pope Nicolas the seconde decreed y t the bread and the wine whiche are set vpon the altare are not only after the conseeration the sacramentes of y e bodye and bloud of Christ but they ar also the very self same body and bloud of our Lord sauiour Iesu Christ y t was borne of Mary the Uirgine so that the very bodye of Christ is there truly and vnfaynedly handled of the priests handes broken and torne on peces with y e teeth of y e faithfull In the yere c. 1961. De consecrat Dist. 2. Ego Berengarius Pope Innocent the third assembled at Rome in the councell Laterane a wonderfull swarme of spirituall smeared shorelinges to the number of .xii. hundred and odde wherof .viii. hundred at the least wer monkes fryers chanons and such other monkyshe monstures which with one consent for y e maintenaunce of theyr beastly idlenesse idle beastlinesse deuised confyrmed y e doctrine of transubstaÌ„tiatioÌ„ making it an article of our faith to beleue in payn of damnation that after the prieste hath whispered ouer y e bread wine a fewe latine words as Hoc est enim corpus meum Hic est enim sanguis meus c the bread is turned into the natural bodye of Christ fleshe bloud bone sinowes guttes loynes euen as he was borne of Mary the Uirgine and hanged on y e crosse Agayne the wine is turned into y e very naturall bloud of Christ which he receaued of Mary the Uirgine as it was shedde for our redemption on the crosse no substance of bread and wine remayning but the very substance of bread wine turned vnto the naturall substance of the body bloud of Christ onely y e accidentss of bread wine remaining this monsture of transubstaÌ„tiation was hatched and brought forth by Antichrist and his chaplaynes In the yeare c. 1215. Decret de summa trinitate Cap. Firmiter But as this doctrine of transubstantiation was vnknowen to the Church of Christ before y e wicked and vnlawfull assemblye of y e venimous dragon pope Innocent hys pestilent papistes euen so lykewyse
ceremonies must alone be couÌ„ted worthy to beare office in the Church to be reputed and taken for the only pyllars of our mother holy Churche to be had in estimation aboue all men and to be reuerenced as Gods of all men and so many as be of contrarye opinion teaching that our whole saluation commeth only from God thorowe fayth in the bloude of Christ must be adiudged seditious persons sowers of discorde authors of new learning teachers of strauÌ„ge doctrine and heretikes But as I may by coniecture speake my minde coÌ„cerning this ceremonie I thinke verelye that as the ceremony of dealing holy bread on the Sondayes wherof we shal hereafter speake was ordained of y e fathers of Christs Church at that time to put the people in remembraunce of Christes body breakyng so lykewise at the same time was this ceremony of water sprinckling brought into the Churche to put the people in remembraunce of Christes bloud sheadyng on the altare of the Crosse for their sinnes But as the papistes in processe of time lost the signification of holy bread of al other ceremonies therfore ioyned vnto the certain doctrines of error false faith so likewise haue thei done in y e ceremonie of holy water They not knowing the cause of the first instititution haue fayned the holy water as they cal it to be of such and so greate vertue might and power that it is able to put away sinne to geue health both of minde body to make so many holy and pure as be sprinckled with it to geue abundaunce of thynges to dryue awaye deuils to chase awaye all the power of our ghostly enemye yea and to plucke him vp by the rootes and vtterly to destroy him with all his Apostatike aungels to put backe diseases to expell all corrupte and pestilente ayres to dispatche all y e guyles subtilties sleyghtes and disceates of the lurkyng enemye â—o banyshe al thynges that be contratye to the healthe prosperitye and quietnesse of all such as dwel in y e houses where it is sprinckled to geue securitie of hope corroboratioÌ„ strengthning of faith to bring the holy ghost at the laste what not Are not all these things read in their exorcismes coniuratioÌ„s of their bewitched salted water as we haue tofore hearde and in other Popishe treatyses Reade we not these wordes in their Popish primare which we are taught commauÌ„ded to say wheÌ„ we sprinckle our selues with y e water in the Church porche before we enter into y e Church Aqua benedicta sit mihi salus â— vita Praesta mihi domine per hanc creaturam aspertionis aquae sanitatem mentis integritatem corporis tutelam salutis securitatem spei corroborationem fidei nuÌ„c in futuro Whiche is thus Englished The blessed water mought be vnto me health and life Graunt me O Lord by thys creature of the sprincklyng of water health of mynde wholenesse of body defence of health safegarde of hope strengthnynge of faith now and in tyme to come And bicause this their dreame should be of the more credit they haue fathered those their lyes as they do many other of an auncient Byshop of Rome called Alexander the first whiche liued In y e yere c. 119. And here mayest thou see what a lying generatioÌ„ the Papists are as I maye speake nothyng of their pestilent and abhominable doctrine Of Holy Bread THe vse among the Christians was firste of all y t so many as came together into the church dayly for to pray and to heare the worde of God the same should also dayly receaue together the holye communion of the body bloud of Christ. But when the multitude that professed Christ began to encrease and waxed very great so that that order could not conueniently be obserued kepte the auncient fathers of Christes church made a decree y e all y e Christians shuld communicate on the Sondayes together and be no more bounde vnto the dayly communioÌ„ as they to fore were And here of commeth thys sentence of S. Austen Dayly to coÌ„municate I neyther coÌ„mende nor discommend but on the SoÌ„daies to receaue y e communion I would couÌ„cell all men WheÌ„ this receauyng of the communioÌ„ euery Sonday was not done with such deuotion sobernesse and grauitie as it ought to haue bene but thorowe that often coÌ„ming vnto it much dissolution lightnesse was shewed of diuerse people the Elders of Christes Church thought it mete for y t present tyme to take awaye the custome of receauing the communion euery Sonday to appoint that the Christians should receaue the communion together thrice in the yeare y t is to say at Easter at Witsontyde and at the feaste of Christes natiuitie But when this order also was not duly and reuerently obserued it was iudged and thought mete that the people shoulde commonly receaue the Lordes Supper but once in the yeare that is to say at Easter and that in the stead therof bicause the remembrauÌ„ce of Christs passion and death should not be forgotten nor his blessed body breaking and precious bloud sheadyng fall from the remembraunce of the people whiche is preached declared and set forth to the faythful at the Lordes supper by breaking and eating the bread and by pouring out by drinkyng the wine The Fathers of Christes Church instituted the ceremonies of holy bread and holy water to put the people in remeÌ„brauÌ„ce of Christes body breakyng and bloude sheding y â— as they see the bread whiche is distributed euery Sonday of the minister broken on many peces so they should set before the eyes of their mind the breaking of Christs body on the altare of the Crosse for the remission of their sinnes again that as they see the water sprinckled abrode so they should remeÌ„ber that Christes bloud was shed for them on the Crosse by the effusion and sheading wherof they be purged clensed and purified from al filthinesse of sinne iniquitie by thys meanes addresse themselues to be thankefull to God the Father for so inestimable and excedyng greate benefites giuen vnto them in the death of his Sonne And these ceremonies of holy bread and holy water at that tyme were not onely ministred to y e people of the Godly Pastors but it was also euerye Sondaye preached and declared vnto theÌ„ what the ceremonies signified and wherefore they were instituted of the rulers of Christes church eueÌ„ to put theÌ„ in remeÌ„braunce of Christes body breakyng and bloud sheadyng on y e altare of the Crosse for the remission forgiuenesse of their sinnes And it is not to be doubted but the Godly Ministers in those dayes did with sorowfull hearts minister those ceremonies to the people seyng that they for their vnthankefulnesse dissolution of lyfe were depriued of the holy communion of Christs body and bloud and fedde with ceremonies of mans inuention and dyd lykewise diligently exhort the people so to frame
neither of theÌ„ vnder the kinde of bread dronkeÌ„ or vnder y e kinde of wine eaten although it may seme a matter to be graunted y t the body in drinking and the bloude in eating is receaued Ibidem One the same both theÌ„ now both here there is sacrificed of all He is whole in heauen he is whole on y e altare also He both sitteth on the ryghts hand of the father remaineth vnder the kinde of the sacrament Ibidem These consecrations are made with the signe of the crosse For thorow the vertue of the crosse of the wordes transsubstantiation of the natures of bread and wine is made As water can not be consecrated without wine so likewise caÌ„ not wine with out water be transsubstantiated turned into y e substance of Christes bloud For oute of Christes side flowed both bloud and water Ibidem This is to be noted y e if the wine be frosen in the chalice the priest must so long breath vpon it til it be molten the Vse disolued If it can not be done so let him put fyre vnto it He y t hath communicated if he may conueniently and without hurting of nature he ought to abstayne froÌ„ spitting Notwithstanding after a coÌ„uenient time he may spit so y t he spit there where y e spittle may not be trodeÌ„ vpon For a spirituall maÌ„ iudgeth al things he is iudged of no maÌ„ And al things are cleane to them y t are cleane This is the difference betwene y e sacramentes of the law of the Gospell y t the sacraments of the lawe signified only but the sacraments of the Gospel do both signifye and iustifye Ibidem The sacrament may not be chawed as other meate is but it must be torne with the former teeth and made softe with y e tongue discretly moderatly and softlye y t no percell thereof cleane to y e teeth which paraduenture afterwarde it might chaunce to be cast out by spitting or hemmyng Ibidem It is to be noted y t whosoeuer will receaue the body of Christ he must bee â—asting from al corporall meates For seing y t the soules ar spirituall and immortall they ought fyrste of all to receaue the nourishments of euerlasting life Ibidem The oblations of the Masse bycause of y e excellency of so great a sacrament whiche is made in it is aboue all other prayses and it is a prayse by it self neither is it comprehended vnder the nuÌ„ber of other prayers Durand In. Rat. di off Lib. 5. That blessed Uirgine is the verye Lodestarre For if we which ar in this world wil prayse her worthely she wil lede vs vnto the heauen of saluation The blessed Uirgin also is to be praysed and prayed y t shee will make vs that are colde warme in charitie thorowe the Sonne Christ whome shee brought forth In the church nothyng is to be song or red but y t is canonised autorized approued and expressely set forth or at y e leaste suffered of the holye Churche of Rome So long as we lyue in thys worlde we are set in a slipperye place and are impugned of deuills Therefore haue we alwayes neede of the Suffrages helpes intercessions and meditations of Saintes To eate before the houre of eating before masse bee ended and done in appoynted and necessary fastes the holy Canons doe affyrme y t it is deadly sinne Rat. di off Lib. 6. The crosse whiche is made on oure forehead is our banner wherwith we ouercome the deuill For there is none other signe made but the crosse that in this signe alone y e deuil knowing y t he is ouercome may shake for feare flee Although a simple priest may minister vnctions or annoylinges yet thys annoynting of the children in the forehead wheÌ„ thei be bishopped none may geue but the hie priest y t is to saye the Byshop â–ª For it is redde of the Apostles alone whose vicares the byshops are y t they by the imposition of hands gaue the holy ghost In the confyrmation or bishopping of children the fulnesse of the mysterye of the whole Christen religion is made perfect In baptisme remissioÌ„ of sinnes is geuen by the holy ghost But here y e holy ghost is called vpon to come y t he may vouchesafe to come downe and inhabite y e house which he hath sanctified And the holy ghost is poured vpon y e childe at y e inuocation of y e bishop Therefore sayth Pope Vrban By the imposition or laying on of the byshops hande the holy ghost is geueÌ„ whereby a faythful heart is made wide opeÌ„ to receaue wisedome constancye y t a maÌ„ may be a full and a perfect Christian. The byshop in bishopping children doth two things Fyrst he annoynteth the yong childe in y e forehead Secondly he striketh him on the face The annoynting signifyeth the encrease of grace y t he shuld be bolde to take those things in hand whiche pertayne vnto the fayth He striketh him on the face to put him in remeÌ„braunce y â— he should not from henceforth bee ashamed or afrayde to confesse the name of Christ. As though the Byshop should say to y e person confyrmed Bee so strong valiaunt couragious stoute in the fayth of Christ in the confession of y e same y t whosoeuer shal thus strike thee or any otherwise seke to displease or hurte thee bicause thou confessest the faith of Christ thou notwithstanding be not abashed at all these thinges For they y â— are striken are wonte to be abashed Rat. di off Lib. 6. Among all the saintes the glorious Mother of God Mary y e perpetual Uirgin is the chiefe principal We ought at al times to haue her in remeÌ„brauÌ„ce which without ceasing maketh intercession for vs sinners vnto her Sonne Durand in Rat. di off Lib. 7. There be .iii. degrees of the soules departed some are Valde bonae maruelously good Some ar Valde malae maruelously euill Some are Mediocriter bonae meanely good Now note y t the suffrages which are made in the churches for the dead y t are maruelously good ar thankes geuings For those â—oules y t are perfectlye good when they departe froÌ„ their bodies flye streyghtwaies vnto heauen neither haue they any neede of our helpe For the soules y t are maruelouslye euill there are also done certayn consolations after a sort For our helpes do not profit them bicause their soules go streyghtwayes downe vnto hel For the soules y t ar meanely good which are in purgatory there are expiatorye sacrifices wherwith they maye be releued and holpen For the soules y t are meanely euil whiche are in hell there are also propitiations or mitigations of their paines For after the minde of Austen whom our prayers good dedes profyt either they profytte them y t they may haue full remissioÌ„ of their
Corpus Christi The beginning of the feast of Corpus Christi The doctrine of the festiual concerning the feaste of Corpus Christi Pardon be longyng to the feast of Corpus Christi Midsommer day The InueÌ„tion of the Crosse. The exaltacion of the Crosse. The transfiguration of oure Lorde The doctrine of the festiuall Thassmuâ—ion of our Lady Michelmasse day DedicatioÌ„ daye or Churche holy day The feaste of al saintâ— The feaste of al soules The beginnyng of the feast of all Soules The coÌ„ceptioÌ„ and presentatioÌ„ of mary with the feastes of Aunâ— Ioseph Fraunces The visitacion of Marye Candelmasseday The feasts of the foure Euangelistes and of the foure Doctours Sonday A godlye lawe and worthy to be obserued This godly decree is sâ—lenderly obserued in Englande A generall rule for holy dayes The coÌ„ceptioÌ„ of mary The Annunciation of Mary The visitatioÌ„ of mary The beginning of saintes making Dominikâ— Fraunces Anthonye de padua Fryers Elizabeth â–ª Saintes Clara Peter Marter Stanislaus Saintes Lewes byshop of Colossa Tâ—of Aquine Thomas byshop of Hereforde Saintes Bernardine the Grayfrier sainted Uincent Edmundeâ— Osmunde saintes Katerine sainted Iuo a saint Bonauenture a saint Bernarde a saint Heliopolde a saint Hughe of Lincolne a saint Hedwigis a saint Brigit a saint Vuolfgang a saint Iohn Gaulbert a saint Hughe the Monke a saint Lewes King of Fraunce a saint Edmund Peter de verona sainted Nicolas de Toleto a saint Pope Celestine a saint Charles y e great sainted Fraunces a sainte Thomas Becket sainted Of Beckettes translation Note A new idol set vp Becket the popes martyr saint A lousye saint an vnclenly Beckets penaunce very homely None saintes but such as the pope admi Swarmes of saintes The popes Sainctes ☜ Reliques set out to sale Reliques honoured Sainctes bones honored with Masses Hands of Shrines A good and godly acte but not profitable for the Popes market The anauÌ„ceâ— of Pilgrimages Pilgrimages maâ—e not be hindred Pilgrimes may not be euill entreated Gregorye the firste a greate promoter of pardons Popes pardons nets for money and allurements vnto vice The yeâ—â—â— of Iubile A prophecye The yeare of Iubile altered ☞ Stations Christes natles worshipped Greate giftes for so litle labour Pardon beades Stringing of beades Note these scholepoiÌ„ts The fyue Pardons beades The pardoÌ„ that beloÌ„g to y e â—eads BostoÌ„ pardon Ghostly father Uowes chaunged Seruice neglected pardoned An ante diâ— The chappel of Scalâ— caeli Purgatoâ—â— White meates Fleshe Buriall Large promises They al at â—ow by the word of god brought to nought according to 〈◊〉 prophecy of christ Euery plaÌ„t that my heauenly â—ather hath not planted shal be plucked vp by the rootes The price of y e pardon The pardoÌ„ of s Trinitye of houÌ„deslowe PardoÌ„s innumerable and good cheape â–ª Graciously considered Pardon of the Austen Friers Burton Lazare â–ª The pardoÌ„ of Sainet Mary of â—unciuall ☞ Giue and it shall be giuen to you Giue money and the smoke of Rome shall be giueÌ„ to you The pardoÌ„ of Saint Iohn of Beuerlay ☞ The pardâ—â— of Saint Cornelis at Weâ—â—minster The sepulchre pardonÌ„ S. Erasmus pardon Fiue special giftes Money is the Marchant in all the popes affayres What is to be done that wee may haue true pardoÌ„ What the popes pardons are Esay lv Math. xi Apoc. xxii Iere. ii Psal. xi The inuetour of the popes purgatory is not knoweÌ„ The studie of Sathan The true purgatorye is y e bloud of Christ. The popes purgatorye diuersely maintained Where purgatorye is Luke xv The varietye of papists in placing of purgatorye The tormentes of Purgatory 1. Cor. iii. Psal. 66. Dist. 7. cap. Nullus ☞ Serm. 41. de animabus What most greuous paynes there are in Purgatory Example Howe is this proued The infinite multitude of soules in Purgatorye ☜ Iob. xix Remedies deuised by the papists agaynst the tormeÌ„â—s of Purgatory The churches Church militant Church trinuâ—phant Church expectant Prayer for soules in Purgatory ☞ Prayer almosse Fasting pilgrimage pardons and Masses deliuer soules out of Purgatorye The profit of euerye Masse The doctrine of the festiuall coÌ„cerning soules in Porgatory Of prayer for soules A narratioÌ„ A straunge sight Well proued substauncially of Almosse deedes for soules A narratioÌ„ Of Masses for soules â–ª ☜ A narratioÌ„ An other narration prodicious woÌ„derful The great vertue of the masse Ten remedies to deliuer soules out of purgatorye Candles Sensing of the altare Sprinckeling of holy water Prayer for the dead Oblations for y e soules departed Fastinges â–ª watchings c. Q. xiii c. ii Animae Paying the dets of the dead Offering vp of bread and wine Fulfilling of y e deades penaunce The celebration of masses A narratioÌ„ Monstri simili Missa wherof it is deriued The vertues of the masse ☞ A fond fansye of the papistes Spedy deliueraunce of soules out of purgatorye Note this tale All is not golde that glistereth A trentall of Masses and what they are Trinities of Masses The .xii. vertues of the masse Psal. 9â— Luke xxiii Luke vii ☞ ☜ Math. vii The vertues of the masse out of y â— Festiual The vertue of the masse out of Stella Clericorum No couÌ„cell of force without y e consent of the Pope Al bishops must be at a general councell A good anâ— necessary deuice Sene twice in the yere ☜ No couÌ„cell lauful with out the consent of the Pope What is to be done if matters caÌ„not be quietly coÌ„posed in y e lesser Sinodes Appeare or elsaccursed The authoritie of the popes decrees Popes decrees equal w t the word of God All thinges ar subiect to the pope Popeiudge of al â–ª iudged of none ☜ A lawful general couÌ„cel is abouâ— the pope The preeminence of the pope Heretikes banished Heretikes put to death by the secular power The temporall offices the â—opyshe Byshops butchers Ioan. viii ☜ Fraunces Martyrs Of the state of the faithful after this life Heretikes expelled out of the Churche A good law Note well The coÌ„panie of Heretikes is to be eschued auoyded The great councell Laterane Heretikes condemned to be committed to the seculer powers so put to death Priests degraded Priesteâ— goodes Laye menâ— goodes Suspect of heresie The temporall rulers sworn to roote out heretikes Note O tyranny A newe kinde of Heresie Heresiarch â–ª Dead men excommunicate The company of heretiques is to be eschued UnderstaÌ„d by heretikes all suche as in anye point resiste the pope or his decrees No coÌ„pany with excoÌ„municate persons Ioan. Ep. ii Spoylers of y e church excommunicate A good a godly law ☞ The names of excoÌ„municate persons published One excoÌ„municate person may not excommunicate an other Hinderers of pilgrimages or spoylers of pilgrimes accursed Smiters of byshops or priestes â–ª spoylers or burners of churches accursed Spoylers of pilgrimes Chaplens â–ª Clarkes monks c â–ª accursed DisobedieÌ„t to bishops accursed This pope mitigateth y â— rigor of y e ecclesiastical censure A frendly decree Thys is wicked Neither baâ—â—el better her ring The pope deposeth Princes Practise â–ª Destroyers of Abbeies excommunicate Preachers not authorised by the Pope or some bishop accursed No man ought to be excoÌ„municate before his matter be knoweÌ„ Paiment of tythes ☞ The penaunce of him that hath slayne his mother What opinion of mariage had this Pope thinke ye A Pope more reasonable Note how loth the Popes are to go from their olde Mumsimê° A foolishe diuine of so wise a head 1. Cor. vii The penaunce of them that are negligent about the Sacrament of the Altare Beholde hys curiositye ☜ The penaÌ„ce of the Clergy coÌ„uicte of great fauts Penaunce dispensed with Penaunce enioyned of the ghostly Father A rule for penaunce A greate priuilege A reasonable order Note thys well Ioan. xi Sed perquaÌ„â—egulam A decree not to be despised Absolution must be receaued knelyng Pope The colledge of Cardinals Holy lande Holy crosse Bishops Abbotâ— prâ—ours moÌ„ks Chanons Friers nuÌ„nes c. Curates â–ª Persons Uicares Priestes Clarks c. The king Quene c. Duke Earles BaroÌ„s c Parisheners True tithers Tillers Shipmen MarchaÌ„ts Benefactors of the Churche Pilgrimes and Palmers Sicke persons Women in our Ladies bondes The holye bread giuer Prayeng for soules departed The three estates of holy church The generall seÌ„tence red foure tymes in the yeare What cursing is Enemies to holy church are fyrst accursed as most greuous offendours â–ª ☜ ☞ In Popish Churches all thynges are in Latib besydes surfyng ☞ A Caueat What this word cursâ— signifyeth Two manner of curses The lesser curse ☜ The more curse Note ☜ Wakings Reasons why the sacramental wine is not reserued in churches as y e sacramentall bread is Buriall The order of halowing churches The vertue of holy water The order of halowing altares The popes power The pope is Melchizedech Ioan i Psa cxlviii â–ª Gene xix Exod. vii Ioan ii â–ª Miracles This man for lacke of scripture to proue hys popysh traÌ„substantiation fleeth to carnall reasons fleshly similitudes as al other papistes doe A wise reason and a cupstantial 4 Reg. iiii The â—biquâ—â—ty of christs bodye The monstrous and vnreasonable doctrine of transubstantiation Fabula sinâ— capite An homely shifte and a soule Corin. xii Why y e host is lifted vp aboue the priests head Phil ii Rom x AmoÌ„strous kinde of doctrine Chebbiquity of christâ—â— bodye The signe of the crosse helpeth forward transubstaÌ„tiatioÌ„ ☜ What is to be done if gods bloud be frosen in the chalice An hâ—e point in a lowe house i. Corin. ii Titus i. Sacramentes iustifye after the doctrine of the papists Howe the sacrament is to be eaten The masse excelleth al prayses done to god Mary ledeth to heauen Prayer vnto Marye the Uirgin Suffrages of saintes Fasting Crosse. Confirmation or smering of the infantes forehead The greate vertue of coÌ„firmation Note Mary oure intercessour Three degrees of soules Soules maruelouslye good Soules maruelously euill Soules meanely euill Soules in purgatorye knowe what is done for theÌ„ in thys worlde Soules in heauen know what is done here
no misfortune came vpō vs. But since we left to burne incense and to do sacrifice to the Queene of heauen we haue had scarcenesse of all thinges and perished with the sweard and hunger Last of all when we womē did sacrifice and offered to the Queene of heauen Did we make her cakes poure vnto her drinke offerings without our husbandes willes And as the vnfaithfull ▪ Israelites in wildernesse grudged against God his ministers saying Wherfore hast thou brought vs out of Egypte for to die in the wildernesse For here is neither bread nor water our soule lotheth this light bread Oh who shall geue vs flesh to eate We remember the flesh that we did eate in Egipt for nought ▪ and the Cuccumbers and Melons Leekes Onions and Garleeke But now our soule is dryed away For we cā see nothing els ▪ saue Manna Would to god we had dyed by the hād of the Lord in the lād of Egipt when we sat by the fleshe pottes and when we did eate bread our bellies full c. These aduersaries of gods word yea Eathnishe Epicures and beastly bellygods consider not how in the tyme of Antichrist that is to say of the Deuill and the Pope when all darke ignorancie and ignoraunt darknesse reigned when Papistrie and false Religion only florished when supersticious hypocrites alone ruled and ruffled there was muche more scarcenesse penurie dearth of all things than is now in the blessed tyme of the glorious ltght of Christs most glorious gospell Rede we not that euen in this Realme of England as I may passe ouer with silence the stories of other nations so great penurie scarcenesse dearth of grayne was found that the Inhabitantes thereof were compelled to make them bread of Pease Beanes Tares Fitches Acornes Ferne rootes c Chaunced not the like thing almost in one of the yeres of Queene Maries reigne now of late Was the worde of God and the preaching therof cause of so great miseries But then was there hygh silence of Gods word neither was the trompet of Christes gospell freely blowen Was the want of Masse occasion of it Masses swarmed in euery corner and countrey with all other idle inuētions of Antichrist Whatsoeuer the deuill and the pope at any tyme brought to the Churche was in those dayes most diligently practised yet notwithstāding such so great miseries thē chaūced as in the time of the gospel y e like was neuer foūd Yea with the gospel al good things were geuē vnto vs and to this our Realme of our moste mercifull father whiche we also at this presēt most abundaūtly do enioye thorow the singular benefite of the Lorde oure God so that the aduersaries of Gods word haue no iust and worthy cause to cōplaine of the scarcenesse of thinges wherof is so great abundaunce and plenty in this our land that we haue not onely sufficient for the sustentation of our owne coūtreymen but also of many thousands of straungers ▪ whiche lykewise do inhabite thys oure Realme But this from the beginnyng hath bene the propertye alwayes of Sathan and of his ministers if any aduersitie chaunce to commō weale where gods word reigneth streight wayes the cause thereof is imputed and ascribed to the worde of God and to the Preaching of the same as we haue diuerse examples both in the holy Scriptures and also in the Ecclesiasticall writters Whē God plaged the world with great dearth and famyne for their Idolatrye and wickednesse of life so that it reygned not vpō the earth by the space of three yeares syx monethes was not the occasion therof laid to the Prophet Helias charge to hys Preachynge Were not these the wordes of kynge Achab to the aforesayd Prophete and preacher of Gods worde Arte not thou euen he that troubleth Israell But the Prophet answered said vnto him It is not I that haue troubled Israel but thou thy fathers house in that ye haue forsaken the commmaundementes of the Lord and haue followed Baal Was not heresie sedicion treason layde to Christes charge when none was so free frō thē none more pure either in doctrine or life yea none to be compared vnto him being in dede incomparable in all Godlynesse goodnesse and vertue We haue found this fellowe sayd his aduersaries to Pilate peruertyng the people and forbiddynge to paye tribute to Cesar. If he were not an euill doer we woulde not haue deliuered hym vnto thee He is giltie of death To y e galowes with him to the galowes with him Likewise when the byshops hye priestes were afrayde of the inuasions of the Romanes and of taking away their liuinges and promotions was not all the matter laied vpon Christ his doctrine Were not these their wordes What do we For thys man doth many miracles If we let hym scape thus all men will beleue on hym and the Romanes shall come take away both our roume and the people Perceaue ye not howe we preuaile nothyng Beholde all the whole worlde goeth after him Reade we not also that the Apostles of Christe were accused of like faultes that that may be found true which Christ said The seruaunt is not greater than his Lord nor the disciple is not aboue hys master It is ynough for the disciple that he be as his Master is and that the seruaunt be as his Lord is If they haue called the Lord of the house Belzebub howe much more shall they call them of his housholde so Was not all the hurly burly sedition commotion strife contention debate insurrection c. imputed vnto them and their doctrine Were not these the words of their aduersaries when they brought them before the Rulers and head officers These men trouble our citie seing they are Iewes and preach ordinaunces whiche are not lawfull for vs to receaue seing we are Romanes Did not Paules enemies thus report of him This is the man that teacheth all men euery where againste the people and the law and this place He hath also brought Grekes into the temple and hath polluted thys holy temple Was it not layde to Paules charge also that he made an vproure and ledde out into the wildernesse foure thousand men that were murtherers And as what so euer plage or mischiefe chaunced in the Apostles tyme was euer imputed to them and to their doctrine so likewise came it to passe with the holy fathers and other good Christiās that succeded them as we may see not only in histories but also in other writers as in s. Cipria ▪ Contra Demetrianum and in Tertulian in Apollogi tico aduersus gentes c. And therfore no maruell though that same wickednesse be shewed at this daye agaynste the worde of the Lord seing that Sathan is alwayes one and is no changelyng seing also that he is nowe of no lesse power and will to worke the same malice enuye and mischief against the Religion of
quis Pope Gregory the Seuenth made a decre that the people when they come to Masse should not come empty handed but offer somewhat and specially at principal feasts bicause it is sayd in the law Thou shalt not appeare empty handed before the face of the lord thy God ▪ In the yere of our lorde 173. Dist 32. Cap. praeter In a Councell holden at Rothomage it was enacted that all manner of tenthes either corne or cattayle or of anye other thyng should be duely and truly payde to the priestes If any dyd withholde their tythes after they wer monished of it once twice or thrice wil not amend the decree is that they shal be accused til they haue made worthye recompence and due satisfaction caus 16. Q. 7. C. Omnes deci Of Monasticall sectes and fyrst of Heremites POpe Syluester the first bearyng rule the Heremites firste of all began and inhabited the wyldernesse solitary places The aforesaid Syluester had them in greate reuerence and confirmed their order In the yere c. 315. Ex libro germanico Of the Heremites of Antonies order POpe Syluester the aforesaid being bishop of Rome Antony a mā vnlearned and notwithstanding famous in godly conuersation and notable in workyng miracles began a streight and solitary life in Egipt He was the first Heremite his meat was only bread and water and he vsed daily to fast vntill Sunne sette He wente willingly vnto the wildernesse where many resorted vnto him which made him their Abbote S. Hierome saieth that he wrote vii epistles or letters in the Egiptian speach full of Spirit and mysteries which afterward were translated into Greke Athanasius bishop of Alexandria writeth his life in a complet booke He dyed at Thebaida the 357. yere after Christes byrth the 105. yere of his age The aforesaid Antony with all his brethren went in gray clothing and did eate herbes and rootes They fled all company of men Some saye that they fled into the wildernesses of Egipt for the auoiding of persecution and there lyued together with greate loue geuing themselues to spirituall meditations and heauenly contemplations that by this meanes they might the better haue an eye vnto gods workes and so offred vp to God with a fre spirit and a pure perfect loue serue him in holinesse and righteousnesse all the daies of their life This Antony hath had and yet hath in diuers countreys where the sects of Antichrist raigne many Apes whiche haue laboured to counterfait hym but notwithstanding so far from the faith lyfe and manners of Antony as darknesse is contrarye to lyghte ▪ and Beliall to Christe For where as Antonye sledde into wildernesse that he mighte serue God with the more free conscience and be the lesse ledde awaye with worldly vanities and carnal concupiscences his Apes and coūterfaiters run peakyng into corners and dwell in some oute corner or hole onelye to eschewe labour and to liue ydlely not being content with herbes and rootes as Antonye was but faryng deliciouslye not of their owne trauayl and gettyng but of the labour of other mennes handes and of the sweat of other mennes browes contrary to this commaundement of GOD geuen by the Psalmographe Thou shalte eate the labours of thyne owne handes Agayne In the sweate of thy face shalte y u eate thy bread tyll you returne vnto the earth For earth thou art and vnto earth thou shalt agayne be turned And whereas Antony and his company fledde the companye of all men bicause they woulde not bee corrupted with theyr lewde manners Antonies Apes frequent nothyng more than the fellowship of men and women easy to be founde in fielde in village in towne in citie in noble mens houses in poore mēs cotages They leaue no place vnsought where any thing is to be gotten Agayne whereas Antony and his brethren wēt in homely gray clothing they nowe weare a blacke garmente wyth a blew crosse thereon In thys apparel in theyr long heare and beard in their hatte and staffe in theyr scrip or wallet in theyr midnighte rysing and fewe orisons patteryng dothe all theyr whole religion consiste They haue a Fraternitie wherein they manace and threate folke with sainct Antonies fyre yea they haue brought the matter so farre that in some parties they haue pygges fatted for them and geuen for feare of Saincte Antonies fyre and that theyr swyne and cattaile may the better prosper and beecome the more fruitefull wyth the which pigges these Antichristiā Antonians fatte their owne paunches and make the common people their laughing stockes Histor. tripart 2. cap. 21.503 1 cap. 13. Hier. Polid. de inuent rerum 7. cap. 1. Pantal. Lib. germ Of the Heremites of Paulus order THe yere of our lord 345. was one Paulus an Heremite in Egipt a companion to the aforesaid Antonye which spent his lyfe also in wildernesse They write of hym that when he was xv yeres of age flyeng the promotions of Valerianus and Decius Emperours of Rome thoughe he was of noble progeny and descēded of a right worthy parentage before the worlde yet lefte he all and wente into wildernesse where he dwelt in a lyttle caue by the space of 98. yeres vnknowen to any man lyuing in fasting praier with water and bread herbes rootes and such other nourishmentes as the wildernesse did minister vnto him In the booke called vitas patrum we read that the aforesaid Paulus was wel instructed learned both in the Greke and Egiptian tonge He seing the persecution of Christen men went into a towne much farre from hys countrey and from thence into a mountayne ful of rockes at y e fote wherof was a great and maruelous pytte couered with a stone which he tooke away and loked therein and founde there a much fayre fountaine With this there was in the sayd mountayne diuerse habitations dwellings Paulus then loued the place maruelously lyke as god had geuen it vnto him And there he led a solitarye lyfe in occupying deuout prayers and abstinence maruelouslye Hys vesture was onely of the leaues of the palme tree and his meate was the frute therof These and diuerse other things not altogether to be dispysed reade we in the booke entituled Vitas patrum Of thys Paulus the Heremite or solitarye man ar there rysen and sprong vp certayne Apes and counterfayters which haue a name and an order fathered vpon him and yet to say the truth haue they no more of this Paulus faith prayer abstinence and suche other Godlye and spirituall exercises than some Christen men haue of Christ that is to say the surname onely For all hys ghostlinesse religion fayth lyfe consisteth with them onely in their white garmentes or coules in theyr cappes and pyked staues the colour and fashion of whose apparel we read no wher that Paulus dyd weare the lyke so that I can not tell from whence they haue theyr name and profession
a woman of a very good report Our recluses are reported to be supersticious and idolatrous persons and such as al good men fly their companye Iudith feareth the Lorde greatly ▪ and liued accordyng to his holye word Our Recluses fear the pope and gladly do what his pleasure is to commaund them Iudith lyued of her owne substaunce and goods puttyng no man to charge Our Recluses as persons onelye borne to consume the frutes of the erth liue idlely of the labour of other mens handes Iudith when tyme required came oute of her closet to do good vnto other Our Recluses neuer come out of their lobbeis sincke or swimme the people Iudithe put her selfe in ieopardy for to do good to the commune countrey Our recluses are vnprofitable clods of the earth doing good to no man Who seeth not now how farre our Anckers and Anckresses differre from the manners and life of this vertuous and Godlye woman Iudith so that they can not iustly clayme her to be their patronesse Of some idle superstitious Heremite borowed they their idle and superstitious religion For who knoweth not that our recluses haue grates of yrō in their spelunckes and dennes out of the which they looke as Owles out of an yuye todde when they will vouchsafe to speake with any man at whose hād they hope for aduauntage So read we in vitis patrum that Iohn the Heremite so enclosed himselfe in his Heremitage that no man came in vnto him To thē that came to visit him he spake thorow a window onely Our Anckers Anckresses professe nothyng but a solitary life led in contemplation all the dayes of their life in their halowed house wherein they are enclosed wyth the vowe of obedience to the Pope and to their Ordinary Bishoppe Theyr apparell is indifferent soit bee dissonant from the Laitye No kynde of meates they are forbidden to eate At midnighte they are bound to saye certayne prayers Their profession is counted to bee amonge all other professions so harde and so streighte that they maye by no meanes bee suffered to come oute of their houses excepte it bee to take a streighter and an harder life vppon them whiche is to bee a bishop Of Monkes POpe Siricius beyng bishop of Rome the first Monkishe order began raised vp by Basilius Magnus bishop of Caesarea in Cappadocia Their coat cloke coule and cappe were all white He prescribed them a rule mixte with many traditions and doctrines of men Wherfore he is called of them a father and beginner of religious people whose lyfe he also prayseth so that he obtayned of the aforesayde Siricius to confyrme the order He called them Monachi that is to saye solitarye or seperate from the worlde and founded in Greece the fyrste house or cloyster But howe vnaptly they be called Monachi and men vtterlye deuided from the world who seeth not For where do they dwell but in the middes of famous cities and great townes And in what thinges doe they more exercise thēselues thā in matters of the world In the yeare c. 389. Ibidem Ranulphus Cestrensis This monstruous Monckishe order is deuided into many mōstruous mockish sects wherof we wil reherse part Of the Benedictine Monkes POpe Iohn the fyrst being bishop of Rome Benet a father and a fauourer also of Monks gathered together al strowed and scattered religious persons and begā a peculiar order vpon the Mount Cassinus where he built a most renoumed cloister geuing them there a rule prescript and forme of liuing as though Christ had forgotten it Afterwarde the aforesaide Benet hauing muche people resortyng vnto him built .xii. other monasteries and sylled them also with religious men Of this order is reported to haue bene 24 Popes of Rome C.lxxxii Cardinals M. CCCC.lxiiii Archbishoppes and bishoppes .xv. M. lxx renowmed Abbotes and as saieth Pope Iohn the xxii there haue ben of this order .v. M.vi C.lv. Monks canonisate and made Saints In the yere c. 523. This Benet also inuēted an order for his sister Scholastica and made her Abbesse ouer many Nuns Her clothing was a blacke cote cloke coule vayle And least the Scripture should deceiue her and hers it was commaunded that none should reade the holye Scripture without the consente or permission of their superiour Here is to be sene how God is sought in al monastical orders whiche among them in hys woorde is expelled Of the Cluniacensis order of Monkes POpe Sergius the thirde bearyng rule y e order of Cluniacensis was set vp by a certaine Abbot called Ocion or Otho as som call him For whē the Monkes of S. Benets rule were nerehand decayed in Godlinesse this Oclon or Otho lyued so that they were quickened agayne by reason of his holynesse Their clothyng and rule was accordyng to the appointment of Mōk Benettes rule This Monkishe order was richely endowed with great substaunce and yearely rentes by a certayne Duke of Aquitania called Guillidinus In the yeare of oure Lorde 913 Plat. Sabell Libro Germ. Polidor Pantaleon Of the Camaldinensis order POpe Leo the fourth occupyeng the See of Rome the Monkishe religiō of the Camaldinensis was deuised by Romoaldus of Rauenna in the Mount Apenninus Their coule cloke with all that euer they weare from top to toe is white They kepe perpetuall silēce Euery wednisday Friday they fast bread and water Thei go barefote and lye on the grounde In the yere c. 850. Chron. Pol. Lib. Germ. Of the Hieronimians order POpe Innocentius the Seuenth beyng bishop of Rome the Monkish order of the Hieronimians began vnder the name of Saint Hierom whiche after Christes byrthe 490. leauing his natiue coūtrey wēt into Iury there not farre from Bethlehē builded him an house where he liued very deuoutly in the latter ende of his lyfe These Apes and counterfaitors of S. Hierome weare their clothes of white and a cope plaited aboue ouer theyr coate gyrde with a leather gyrdle In the yere c. 145. This order was endued with diuers priueleges fraunchises and liberties by certaine bishoppes of Rome as Gregory the twelfthe Eugenius the fourthe c. Chron. Polydor. Libro Germ. Of the Gregorians order POpe Gregory the fyrste borne of a noble stocke and verye plentuouslye endowed with goods of fortune forsoke al became a Monke After the decease of his father he builded Syxe religious houses in Sicilia geuyng them a forme and rule of liuing He builded an other within Rome in the name and honor of Saint Andrew wherein he dwelte with many Monkyshe brethren which from time to time keping his rule diligently are called Gregorians Their habite is of a copper coloured course cloth according to their rule In the yeare c 594. Chron. Lib. Germ. Of the Shadowed valley order POpe Gregory the Sixte bearyng rule Ioannes Gualbertus a knight began this order in a certayne mountayne called valla vmbrosa that is to say a shadowie
valley vnder Benets rule with adding therto chaungyng of black clothes into gray In the yere c. 1038 Chron. Polyd. Lib. Germ. Of the Grandimontensis order POpe Alexander the second beyng bishop of Rome the secte foâ—the Grandimontensis Monks was inuented by Stephen of Auernia their order is to lead a streight life as Monks vse to do to geue themselues to watching fastyng and praying to weare a cote of males vpon their bare bodyes and a blacke cloke thereupon In the yeare c. 176. Chron. Pol Lib. Germ. Of the Cisterciensis order POpe Vrban the seconde bearing rule Roberte Abbot of Molisme in Cistercium a wildernesse or Forest in Burgundy dyd institute the order of Cistercians albeit some ascribe this to one Ordingus a Monke that persuaded the aforesaid Roberte to y e same They weare red shoes and white rochets on a blacke coate all shoren saue a little cyrkle In the yeare of oure Lorde 198. Ibidem Of thys Religion was that greate clearke s. Barnard Of the Humiliates order POpe Innocentius the thyrd confirmed and allowed the order of the Humiliates fyrste of all deuysed by certayne personnes exiled by Frederichus Barbarosa which when thei were restored to theyr countreye apparelled themselues all in white and promised to goe in lowlye and simple clothyng the men and women to bee seperate eche from other to laboure euery one what he was skilled in They had one common purse among them They professe S. Benets rule Thys order in processe of tyme hath encreased so both in goodes and persons that it was confyrmed and endowed wyth many priuileges of diuerse Byshops of Rome In the yeare of our lord 1166. Ibidem Iac. Phil. BergoÌ„ Of the Celestines order POpe Celestinus y e fifth willingly gaue ouer hys bishoprike and returned agayn to hys solitary lyfe wherin he quietly liued before his papacie Certayne supersticious persons lyke apes counterfayted thys Bishop taking vpon them an order vnder y e rule of s. Benet in a wildernesse and called themselues Celestines after Celestine Their orders garment cloke â—oule and cappe are blew In the yere c. 1297. Ibidem Of the Gilbertines order POpe Eugenius the fourthe bearyng rule in England S. Gilbert at Tirington and Sempryngham began an order of monkes called after hym Gilbertines In the yeare of oure Lorde 1148. Chron. Polid. Of the Iustinians order POpe Eugenius the fourth confirmed the ReligioÌ„ of the Iustinians adourning the same with many liberties priuileges It was fyrst of all inuented by Lewes Barbus a Councelour of Uenice practised in y e partyes of Treuisâ— in the cloyster of S. Iustine by the citye Badua They professe Monke Benets rule but in habite and apparell they differ In the yeare of oure Lord. 1412. Ibidem Of the Charterhouse Monkes POpe Gregorye the seuenth being bishop of Rome Bruno of Colein y e Philosopher diuine whom Barnarde calleth a faire piller of y e church did institute y e order of y e Charterhouse moÌ„ks in y e diocesse of Gracianopolis at a place named Curtusia Their lyfe was outwardlye full of paynted holynesse in forbearyng fleshe in fastyng breade and water euery fridaye in wearyng hayrye clothes nexte theyr bodye full of solitarynesse much silence euer pinned in neuer going oute refusyng all womens company with other semblable ceremonyes In the yeare of oure Lorde 1620. Ibidem Of the Templares orders POpe Gelasius the seconde bearing rule the order of the Templars beganne at Hierusalem and continued nerehand two hundred yeares whose beginning was thus After that Gotfraye Duke of Lorayne had conquered Ierusalem certayne Knights perceauing y t such pylgrimes as came to them of their deuotioÌ„ were robbed and murthered by the way thei made a bonde among theÌ„ to serue God in Chiualrye At the beginning they were but fewe and gaue themselues to wilfull pouertye and theyr chiefe master was a keper of the temple dore wherof they wer called Templarij Thei dwelt together not farre from Christs Sepulchre lodging the pylgrimes keping them from mischiefe and shewing them much kindnesse bringing theÌ„ from one holy city vnto an other The badge of their order was a white cloke with a redde crosse Saint Bernarde made them a rule according to the appointment whereof they framed their liues Afterwarde they became very riche thorowe the giftes of great men and pilgrimes But Pope Clement the fifte put them downe and destroyed them all in one daye partlye bycause as they write they renounced y e fayth of Christ and conspired with y e turkes partly for other notable crimes Not withstanding some say y t this rooting out of them was more bicause of enuy of their prosperitye and royaltye than of giltinesse For wheÌ„ their gaundmaster Iames Burgonion was burnt at Paris with manye of hys brethren he tooke hys death thereon that he was neuer giltye of the accusations layde to hym Thus peryshed thys order of the Templares all in one daye theyr landes and possessions beeyng distributed and geuen to other In the yere of our Lorde 1110. Of the Premonstratenses order POpe Calixtus the second approued and allowed the monkyshe order of the Premonstratenses which was fyrst of all deuysed by a certayne maÌ„ borne at Colein called Noto hobertus a priest They be vnder the rule of Benet the monke They be clothed in white from top to toe to declare their vnstayned virginitie In the yeare c. 1119. Chron. Pol. Lib. Germ. Of the order of the white Monkes of Mount Oliuet POpe Gregory the twelfth reigning the monks of mount Oliuet sproÌ„g vp thorow the deuice of Bernardus Ptolomeus Their clothyng is all whyte Their rule is Benets with some addicions vnto it In the yeare of our lord 1406. Ibidem Of the Georgian Monkes POpe Gregory the twelfth confyrmed and stablished also the order of S. George of Alga by Venice which was begun by a spirituall man y e patriarke Laurence Iustiniane a man of an incredible straightnesse of life These moÌ„ks are vnder S. Peters rule and the fyrst order with certayne ordinaunces ioyned thereto In the yeare c. 1407. Lib. Germ. Chron. Of the white Monkes POpe Vrban the Seconde reignyng the order of white Monkes began fyrst deuised by one Stephen Harding and afterwarde in y e yere of our lord â–ª 1135 it was brought into Englande by a certayne man called Walter Espek whiche builte an Abbey of the same order called Meriuale Ranulphus Cestrensis Of the Ioannites order POpe Honorius bearing rule Raymund a man of nobilitye fyrst of all inuented the order of s. Iohn Baptist at Hierusalem about the yeare c. 1130. Chron. Angl. Of the order of scourgers or flagellatours POpe Clement the sixt being Byshop of Rome a certayne pestilent secte of false religious persons sprong vp in high Almayne which called themselues Penitentes Cruciferos seu Flagellatores that is to saye Penitent crosse bearers or scourgers of theÌ„selues Their manner was to go
from y e beginnyng vnto thys daye would y e churche of the Grekes neuer receaue it but alwayes haue abhorred it as a newe straunge yea a deuelysh and damnable tradition of Antichrist as they in lyke manner woulde neuer admit that wicked exeâ—rable traditioÌ„ of receauing the sacrament of Christes bodye and bloude vnder one kynde contrary to the institution of Christ nor the damnable and deuelyshe decree of the syngle lyfe of priestes althoughe that Romyshe Antichrist with the Satanicall Sectaryes haue soughte all meanes possible to bring it to passe Pope Honorius the thyrd dyd not only commaunde y t the sacrament of the altare as the papistes terme it should be worshipped and kneled vnto of the people but also that it should be borne vnto the sycke after a most comely sort with al reuerence and honour yea and that with candlelight also thoughe it be at hye noone dayes In the yere c. 1214. D. 3 Tit. 1. Cap. 10. Lib. Concil Pant. Pope Innocent the thyrde ordayned that the sacrament of the altare should be kept in y e churches coÌ„tinually vnder locke and keye to the entent to be in a redinesse at al times least saith he thei that are sicke should want y e spirituall coÌ„fort in y e troublesome tyme of death In the yere c. Lib. Concil Chron. Pant. But in y e primatiue church there was no such reseruation and kepyng of the sacramental bread eyther for the sicke or for the hole as it is at this presente For in the Apostles tyme and manye yeares after if any bread remayned of the communion it was not reserued hanged vp in the Pixe to be worshipped as the vse is among the papistes brought in by the deuil and Antichrist but it was geuen to the poore people to eate And in the tyme of Hesichius of Origen as their commentaries vpon Leuiticus do testifye the bread that remayned after the coÌ„munion was brent to ashes And Clement Pope of Rome made a decree that if any of the sacramentall breade remayned after the Lordes Supper was once done the clarkes should not reserue it to be hanged vp and worshipped but consume and eate it The old custome was this sayth Euagrius in hys ecclesiasticall historie that when much of the holy partes of the vndefyled body of Christ our God did remayne that the young children whiche were wonte to goe to schole shoulde bee called to eate them And Saint Hierome witnesseth also in hys commentarye vppon Sainte Paules Epistle to the Corinthians that after the communion whatsoeuer they lefte sayth he of the sacrifices he meaneth the sacramentall breade and wine they consumed it there together in the Churche eatyng their common Supper Pope Iulius the fyrst appointed that the Sacramente of the altare shoulde not be ministred with milke In the yeare of oure Lorde .338 Guili Durand Notwithstanding we read that in the tyme of Pope Innocent the eyghte it was suffered that the priestes of Norduegia mighte syng Masse with water for lacke of wine In the yeare c. 1484 Math. Palmer Pantal. Pope Innocent the third bearing rule it was ordained in the councel Laterane y t when soeuer the Sacramente of the altare is caryed aboute there shoulde be borne before it a bel ringing with a light to cause the people to knele down and worship it In the yeare c. 1195. Iacobus de visaco In the councell Arelatense it was decreed y t if any priest were negligent in keping the bodye of Christ so y t eyther mouse or any other beaste did eate it y t priest for hys offence shuld do penance fortye dayes Dist. 3. De. consecrat In the couÌ„cell Remense it was enacted y t whereas afore the manner was for the priests oftentymes to deliuer y e sacrament of Christes body and bloud to Laymen and to Laywomen yea to childreÌ„ for to beare it vnto the sicke the priestes from thenceforth shoulde no more so do but beare it themselues vnto them saying that it is an horrible and detestable thing for such to carye the holy body of the Lord to y e sicke whiche are forbidden to come into the Chauncel or to approche nye vnto the altare De consec Dist. 2. In a certayne councel holden at Rotomage it was decreed y t the sacrament should be geuen from henceforth neyther to Laymen nor to Laywomen in their handes any more but y t the priest should put it in their mouthes contrary to the vse and practise of the primatiue church and many hundred yeares after Lib. Concil Pope Boniface the second made a decree that at the ministration of the Lordes Supper the people the Clergy should be present not to be gasers but partakers of those holy mysteries In the yeare c. 529. Ioan. Stella Pope Anacletus decreed y t a priest whensoeuer he doth coÌ„municate shall haue two at the least to be partakers with him and that such as be present and will not communicate shal as vngodly persons be excommunicate and put out of the coÌ„gregatioÌ„ In the yeare c. 101. Grat. Plat. Phil. Bergom In the câ—uÌ„sell Antiochen it was like wise agreed that suche as were in the Churche and present at the common prayers heard the preaching of gods worde and yet refused to receaue the Lordes Sacrament they should be taken for none of the number of the true Christians Lib. Concil Pope Zepherinus appoynted that all that professe christ or beare the names of ChristiaÌ„s being of the age of twelue or thirtene yeres or vpwarde should at the least once in the yere as at Easter receaue the Sacrament of the body and bloud of Christe In the yeare c. 208. Plat. Sabell Volat. Laziard c. Pope Fabiane commauÌ„ded that euery Christian should receaue the Sacrament of Christes body and bloud thrice in the yeare that is to say at Easter at Witsontide and at Christmasse In the yere of our lord .242 Eusebius Plat. Sabell Volat. Ioan. Stella Pantaleon In the Councell Agathense it was decreed that those seculare men which did not receaue the Communion at Christmasse Easter and Witsontide shoulde not be taken for true Catholikes Lib. Concil There is a decree as Guilihelmus Durandus writeth that suche as ought to receaue the Sacrament at Easter muste abstayne ab amplexibus that is to saye from gyuing their wiues the due beneuolence as Sainct Paule calleth it three dayes afore and three or fiue or vii dayes after as though the acte of Matrimonye were vncleane when notwithstandyng the holy Apostle calleth Wedlocke honorable and the bedde vndefiled Rationale di off Of receauing the Sacrament vnder both kindes according to Christes Institution POpe Gelasius ordayned that all Christians be they spirituall or temporall as they terme them shoulde receaue the Sacrament of the body and bloud of Christ in both kinds according to Christes
in a manner by the reason of that vse coulde it by heart and song it in stretes and hie wayes so that it came to passe that wheÌ„ certain shepheardes did synge it in the fielde and layed breade vpon a stone at the pronouncing of those wordes of consecration the bread was turned into fleshe But the shepheardes by Gods iudgement were striken vnto death for their presumption thorowe fyre that came downe from heauen Therfore the holy fathers haue decreed y t those words should be spoken in silence forbiddyng all men vnder payne of excommunication that no man presume to speake those wordes but priestes onely when they are at the altar yea and that at Masse agayn when they haue on their Massing garmentes Thys tale telleth Guil. Durandus in his booke called Rationale diuinorum officiorum also Ioannes Billet in his boke de diuinis officiis Honorius in his treatise de geÌ„ma animae wherof thou mayest learne two thinges Firste that in the primatiue churche and â—ong after wheÌ„ Christen religion was moste pure the wordes of the Lordes Supper or as the papistes terme them of consecration were not spoken in hocker mocker as they be now but playnely openlye and distinctly that al myght heare theÌ„ vnderstand them and learne them vnto their great comforte â–ª and edifying Secondly y t the words of consecration were at that time of so great vertue y t whosoeuer pronounced them ouer the bread were he Lay or Spiritual priest or Ploweman Byshop or Butcher the breade was strayghtwayes tourned into the naturall bodye of Christ as we may see here by y e shepeheardes whiche were laye men and not holye annoynted whiche were in the fielde and not in the Church whiche had on their shepeheardes clokes and not halowed vestments whiche had but a coÌ„mon stone to laye their breade on and no halowed altare And here mayest thou see y t any laye man if he can pronounce the words of consecration hauing bread layed on a stone may make Christes body as wel as y e priest For if y e lay men by y e vertue of y e words could make Christes bodye at that tyme be thou certayne and well assured y t they bee able to doe the same euen nowe also notwythstandyng the holye fathers decrees to the contrarye For the vertue of Goddes worde abydeth alwayes one If the Massemonger therfore can make hym y t made them as theyr doctryne declareth then can the Laye man lykewyse make theyr maker and so maye the Laitie stryue with the spiritualtye to the vttermost in God makyng Nowe that the popyshe priestes can make God whiche made them although I coulde bryng forth and alledge manye authorities euen oute of theyr owne bookes yet will I at thys presente contente my selfe with one or two sentences which are written in a boke called Stella Clericorum The authors wordes ar these I ste qui creauit me dedit mihi creare se qui creauit me sine me creatur mediante me That is to say in Englyshe He that made me gaue me power to make hym and he that made me withoute me is made by the meanes of me Agayne he sayth Cum ergo tantae dignitatis sit sacerdos quod creator sit sui creatoris totius creaturae ipsum perdere vel damnare inconueniens est Which is thus Englished Seyng then that a priest is of so great dignitie that he is the maker of hys maker and of euery creature to destroye or to condemne hym it is not conuenient Pope Alexander the fyrste ordayned that the bread whiche the prieste hath at hys Masse shoulde bee but of a small quantitye saying Thys oblation the lesser it bee the better it is Guilielmus Durandus Pope Alexander also commaunded that the breade shoulde be vnleuened bread whiche the prieste vseth at hys Masse Platina Sabelli Lib. Concil Poly. Christ. Massaeus Whye theyr singing cake is rather rounde than otherwyse Antoninus maketh thys reason The hoste sayeth he is made round after the manner of a penye bicause Iudas solde Christ for thirtye pens Guilielmus Durandus writeth thus The hoste is formed rounde bycause the earth is the Lordes and al y t is therin y e round world all y t dwel in it y t the outward fashion therof may signifie him that wanteth both beginning and ending Pope Alexander likewyse appoynted y t the wine in y e chalice shuld be myngled with water to signifye the vnion vnseparable felowship of Christ hys church Ioan. Laziard â— Ioan. Stella Libro Concil Grat. Sabel Pope Honorius the third commaunded y t the Missall bread shoulde be heaued and lifted vp aboue the Priestes heade at the sacryng tyme as they call it and y t all the people should fal down and worship it In the yeare of oure Lord. 1214. Extra de celeb Miss Can. Sanâ— cum olim Gabriel Biel super Canone Missae Lect. 14. et Lect. 50 Dec. 3. Tit. 1. Cap 10. Pantaleon Here may al men see how auncient a thing thys Pope holy sakeryng is which notwithstanding the blynd and sely shepyshe symple soules thynke to be y e beste part of the Masse Uerely it is a little more than three hundred and fortie yeres olde A deuilishe an Idolatrous inuentioÌ„ is it not altogether vnlyke to the setting vp of the golden calfe in the wildernesse Pope Gregorye the ninth ordayned y t the sacryng bel shoulde be rong wheÌ„ the priest lifteth vp the Missall bread Chalice aboue hys head to moue the people to beholde that new found God whiche is not as the true God ought to be worshipped in spirite and truth but in knockyng knelyng and liftyng vp of handes In the yeare c. 1225. Anselmus Ryd Pope Leo Pope Victor Pope Nicolas Pope Innocent Pope Honorius pope Vrban â–ª Monke Lanckfrancke Monk Gratian Fryer Thomas Fryer Bonauenture and such lyke monstures belly Gods inuented fyrst of all the God of the altare and made of the Sacramente or holy sygne of Christes body and bloud the true naturall real corporal carnal substantiall c body of Christ GOD and man fleshe bloude and bone synowes guttes and loynes euen as he was borne of Marye the Uirgine and hanged on the Crosse no breade nor wyne remayning but the substance of breade tourned into the substaunce of Christes naturall bodye and the substance of wyne chaunged into the substance of Christes naturall bloude So that we handle hym with oure handes put hym in our mouthe teare hym with oure teeth eate hym digest hym c and partely with theyr Sophistrye they persuaded and partely with theyr tyrannye they compelled the people so to beleue as the cruell and bloudye papistes lyke wyse doe in thys our age where the deuill and the Pope reygne whiche dayes was not knowen nor heard of in y e Church of Christe so newe is the doctryne of transubstantiation and of theyr missal
their liues according to the rule of Gods worde that the Elders of Christes Churche seyng their repentaunce and amendement of life might thereby be occasioned to restore vnto them the holy and blessed communion which is the partaking of the body and bloud of Christ. Thus were the ceremonies not altogether vnprofitable to the people of y t age But it is in these our dayes farre otherwise For the ceremonies in the Popish Churches are stil retained but who knoweth the signification and meanyng of theÌ„ The bread is euery Sonday distributed and the water sprinckled but howe ofte is the death of Christe preached But as touching y e ceremonye of holy bread wherof we now speake it is become a vayne tradition and vtterly vnprofytable yea wicked and abhominable as all other popyshe ceremonyes are lykewise For where as it was instituted to put the people in remembrauÌ„ce of Christes body breakyng the priestes deale it vnto thys ende y t the people eating thereof shuld beleue to receaue health and saluation both of body and soule For these are the wordes which they vse in halowing the bread as they terme it takyng vpon them by thys meanes to make the creatures of God more holy than euer God made them Benedic domine hanc creaturam panis qui benedixisti quinque panâ—s in deserto vt omnes gustantes ex his recipeant tam corporis quaÌ„ animae sanitatem That is to say Blesse O Lorde thys creature of bread which didst blesse fyue Loaues in the wildernesse that al that taste of them may receaue healthe both of body and soule What other thyng is thys than to attribute the vertue of oure saluation to a pylde beggarly ceremony which alone commeth of y e meere mercye and gracious goodnesse of God to al men that repent and beleue in Christ Iesu hys onely begotten Sonne and oure alone Sauioureâ— If we maye obtayne health both of bodye and soule by their be witched bread then was Christ promised geuen conceaued borne circumcised persecuted and put to death for oure synnes in vayne yea then was Christ without cause made of God the Father vnto vs wisedome and righteousnesse and sanctifying and redemption y t as it is written He that reioyceth shoulde reioyce in the Lorde We knowe sayth the Apostle y t man is not iustifyed by the workes of the law but by the fayth of Iesu Christ and wee haue beleued in Christ Iesu that wee myght be iustifyed by y e faith of Christ and not by the workes of the lawe bicause no fleshe shall be iustifyed by the workes of the law If we be not iustifyed by the workes of that lawe which God hymselfe commaunded shall we hope to bee made ryghteous by the obseruaunces of mennes triflyng traditions croked constitutions idle inuentions drousye dreames fonde fantasyes antichristian actes deuilysh decrees 〈◊〉 O blasphemous Papistes Of Procession POpe Agapetus the fyrst commaunded the people to goe procession solemnely on sondayes other feastiual daies In the yeare c. 533. Platina Polyd. D. Barnes Guilielmus Durandus writeth that when the people goe a Procession the Belles are ronge to thys ende euen to make the deuills afrayde and to chase them awaye For sayeth he the deuills are wonderfully afrayde when they heare the trompettes of the church militaunt I meane the Belles euen as a Tyraunte is greatlye afrayde when he heareth in hys owne land the trompets of some myghtye Kyng that is his enemye And thys is also the cause why the church when there is any great tempest ringeth the Belles y t the deuills hearyng the trompets of y e euerlasting King shuld be afrayde and trudge away and cause no more tempestes to aryse c. Rat. di off Of Sensing POpe Leo the thyrde brought Sensing into the church In the yeare c. 796. Pol. D. Barns Pantal. Of Candles bearing on Candelmassedaye POpe Sergius otherwise called Pope Swinesnoute coÌ„maunded y t al the people shuld go on procession vpon Candelmasse day and cary candels about with them brenning in their handes In the yeare c. 684. Durand G. Achilles Howe thys candle bearyng on candlemasse day came first vp y t author of our english festiual declareth on thys maÌ„ner Somtyme sayeth he when the Romaines by greate myght and royall power conquered all the worlde for they had great dominion they were so proude y t they forgat God made them diuerse Gods after their own luste And so among al they had a God y t they called Mars that had beene to fore a notable Knight in battayle And so they prayed to hym for helpe and for that they woulde spede y t better of this Knyght the people prayed dyd great worship to his mother y t was called Februa after whiche woman muche people haue opinion that y e moneth February is called Wherfore y e second day of thys moneth is candlemasseday The Romaines thys nyghte went aboute the citie of Rome wyth Torches Candles brennyng in worship of thys woman Februa for hope to haue y e more helpe and succoure of her sonne Mars Then was there a Pope y t was called Sergius and wheÌ„ he sawe Christen people drawe to thys false Maumetrye and vntrue beliefe He thought to vndoe thys foule vse and custome and turne it into Gods worship and our Ladyes gaue coÌ„maundement y t all Christen people shoulde come to Churche and offer vp a candle brennyng in the worship y t they dyd to thys woman Februa doe worship to our lady to her sonne our Lord Iesu Christ. So y t now this feast is solemnely halowed thorowe al Christendome And euery Christen man and woman of couenable age is bounde to come to church and offer vp their candles as though they were bodily with our Ladye hopyng for this reuerence worship y t they do to our Ladye to haue a greate rewarde in heauen and of her sonne our lord Iesu Christ and so they may be syker and it be done in cleane lyfe and with good deuotion c. Of Ashes sprincklyng POpe Gregory the fyrst ordained y t the people on Ashe wednisday shuld be sprinckled with halowed Ashes to put theÌ„ in remembraunce y t they are but earth duste and Ashes In the yeare c. 590. Anselmus Ryd Of Palmes bearyng POpe Gregorye the fyrst also appoynted y t Palmes shoulde bee borne aboute in procession on Palme Sonday Ansel. Ryd Of halowing Palmes Ashes Candles c. POpe Gregorye the fyrste in lyke manner deuised the halowing of Palmes Ashes Candles c. Durand Antonin Of Crepyng to the Crosse. POpe Gregorye the fyrst likewyse broughte into the Churche the Crepyng vnto the Crosse. Sigesb Antoninus Of the halowing of the Paschal POpe Zozimus ordayned that the Paschall Taper shoulde be halowed on Easter euen and set vp in euery paryshe church In y e yere of oure Lorde 414.
penauÌ„ce And Pope Innocent the fourth hath graunted to all the brethreÌ„ of the same Faternitie pardon of all sinnes forgotten of all vowes brokeÌ„ except the vowe vnto the holy land at their latter â—nd remission forgeuenesse of all their sinnes A paena culpa so that to euery brother sister of that Fraternitie being coÌ„fessed absolued their coÌ„fessour may well say on thys manner as it is specified in the printed pardon â–ª Iohn or Ioan â–ª as free I make thee As heart may thinke or eye may see Of this pardon it is also thus written Omnibus in annis qui turbaÌ„t iura Ioannis Ter execrantur damnati iure probantur THe pardoÌ„ grauÌ„ted to the Fraternity of s. Cornelis at Westminster for such as geue any thynge vnto it coÌ„meth in y e yere to MM vii C. ix dayes for euer to endure grauÌ„ted by the holy father in god Thomas of the title of S Cecily Cardinall priest of Rome and Legate Archebyshop of Yorke and Chauncelour of England c. and of diuerse other Cardinalles and Bishops Certayne Popes of Rome haue committed and geuen authoritie power to Priestes hauyng cure and charge of soules to absolue their ghostly childreÌ„ and parishioners the whiche be brethreÌ„ or sistern to y e holy Fraternitie of the sepulchre of our Lord Iesu Christ of all sinnes and crimes either confessed or forgotten of penance not well done Also of vsurye rapine pollynge and pyllyng extortion or other good euell gotten excepte they knowe to whom they ought to make restitution they are absolued And of all manner of offences done to father and mother if they were not done w e laying handes on theÌ„ with violence Also the sentence of cursyng done vnknowingly also of of vowes broken the vowe of Ierusalem signed with the crosse in the body and the vow of Religion with solemnitye professed onely excepted Also priestes and Clarkes that haue made any offence in saying their seruice Also the aforesayd holy Fathers haue graunted to the brethren and sistern of the sayd place the Stations of Rome and the indulgences of the pilgrimages of the holy lande whiche suÌ„me of indulgence is lxxx M. yeres of pardoÌ„ Also our holy father Vrban the fourth of that name hath giuen graunted to all brethern and sisterne of the sayd Fraternitie at the traÌ„slation of Saint Swithein and at the Octaues of the same and at the Natiuitye of our Lorde the Octaues of the same and vpon good Fryday vpon Easter day with the Octaues of the same to be released of the seuenth part of their penaunce foure yeares and foure Lentes of pardon Our sayd holy father willeth also that they that be brethern and sisterne of the said Fraternitie haue ecclesiasticall sepulture without deniall of whatsoeuer death they chauÌ„ce to die except they be opeÌ„ly and by name excommunicate To the Fraternitie or brothehoode of S. Erasmus beside y e deliueraunce of many soules out of y e bitter paynes of purgatorye with innumerable indulgences pardons for them y t be alyue are graunted fiue special gifts singulare benefites Fyrst he shal haue reasonable goodes to his liues ende Secondly his enemies shal haue no power on him Thirdly what lawfull peticion he asketh of God shal be graunted him Fourthly he shall be vnbounde of his tribulation and disease Fyftly at his laste end he shal receaue the blessed body of oure Sauioure Christ Iesu in fourme of bread to his saluation by the gracious prayer peticion of this blessed Martyr S. Erasmus Al these pardoÌ„s indulgences priuileges giftes benefites shal al they haue y t geue any part or porcion of their goodes to y e vpholding and maintaining of the holy place of S. Erasmus Many other raggemans roules could I here haue placed which contayne also innumerable pardons infinite indulgences great giftes singulare priuileges wonderfull liberties maruelous deliuerances spedy remedies of soules out of purgatorye c but these may seme to suffice at thys preseÌ„t For hereof mayest y u euidentlye perceaue what reliques we haue receaued from Rome what good stuffe the popyshe pardoners haue broughte vs in tymes paste froÌ„ y e moste holy father or rather froÌ„ y e romish Antichrist al for money Do what thou wilte liue as y u wilte if money come y u art out of hande made cleane and absolued froÌ„ all thy synnes A paena culpa toties quoties art made as pure faultlesse as y u were in time of thy baptisme so y t now by the vertue of these pardons thou mayest boldelye stand before y â— iudging place of Christ and be free from y e sentence of damnation and in fine be made fellow heyre with Christ of euerlasting saluation But if thou wilte haue the true pardon and remission of thy synnes and be deliuered A paena culpa toties quoties take thys order Fyrst repent thee of thy former lyfe Secondly flee vnto God the Father in the name of hys derely beloued Sonne Christ Iesu our alone Sauioure and Redemer crauyng at his handes with stronge faith mercy and forgeuenesse of thy synnes Thyrdelye take a newe life vnto thee euer desyring strengthe from aboue to walke dayly more and more in the holy wayes of Goddes moste holy lawe If thou do thys doubt thou not but y t thou shalt haue abundauntly vnto the great consolation and comforte of thy soule remission of all thy synnes quietnesse of conscience the gift of the holy Ghost Goddes fauoure grace and mercye and after thys transitorye life euerlastyng lyfe with al heauenly ioye and vnoutspeakeable felicitie yea and that without these Antichristians pardons whiche are nothyng ells than nets for mony deceauings of y e people defacyng of Christes death obscuryngs of Gods free grace very spurres vnto all leudnesse of lyfe and a ryght patheway vnto euerlasting daÌ„nation Heare what god sayth by y e prophet Come to the waters al ye y t be thirstye and ye y t haue no money Come bye y t ye maye haue to eate Come bye wine milke without any money or money worth Wherfore do you lay out your money for the thing y e fedeth you not spende your labour about the thyng y e satisfyeth you not But harken harkeÌ„ rather vnto me and ye shal eate of the beste your soule shall haue her pleasure in plenteousnesse Enclyne your eares come vnto me take hede I say your soules shal liue c. Are not these the wordes of our Sauiour Christ Come vnto me al ye that laboure and are laden and I shall ease you Agayne Let him that is a thyrst come And let who soeuer will take of the water of lyfe freely and without any money Of theÌ„ that wil seke remission of their synnes and pardon of their wicked life or any other spirituall and heauenly gift but only at hys hande
them y t are in the church shall saye the Letanye These thynges done there must be made in the pauemente of the church a crosse of ashes and sand wherin y e whole Alphabete or Christs crosse shall be written in Greeke and Latin letters After these things the Bishop must halow an other water with salt and ashes and wine and consecrate y e altare Afterwarde the twelue crosses y t are paynted vpon the church walles the Byshop must annoynt them with chrisme cōmōly called Creame These thinges once done the clergye and the people may frely come into the church ring the bells for ioye c. Ibidem Holy water proprely euen of her own vertue hath power and strength to expell and put out deuills And therefore it is sayde in the coniuration thereof That it maye be made a coniured and be witched water to chase awaye all the power of thee nemye yea to plucke vp that same enemye euen by the verye rootes c. Ibidem The manner and order of consecrating or halowing altars is this First the byshop muste beginne Deus in adiutorium meum intende Secondly he shall make holy water Thyrdly at y e foure corners of y e altare he shal make foure crosses with holy water Fourthly the Byshop shall goe seuen tymes aboute the altare and seuen tymes he shall washe the table of the altare or altare stone with holy water hauyng y e holy water sprinckle made of Ysope The churche also shall be sprinckled agayne with holy water and whatsoeuer holy water doth afterwarde remaine shall bee poured out beneath at the altare Fiftlye in the foure corners of the Sepulchre wherein y e Reliques are laide the Byshop shall make foure crosses with y e creame and y e Reliques shall be layde vp in a bagge with three graines of Franckencense and put agayne in the Sepulchre Then shall there be made in the middes of the Sepulchre a table with the signe of the crosse Sixtly the stone which is called the table shall be made mete and laide vppon the altare and being so made mete the Byshop shal annoynt it with oyle in fiue places and lykewise shall he afterward doe w t the Creame as it is sayd of y e oyle The Byshop also shal confyrme the altare in the forehead or forefronte with a crosse of creame and shal burne franckensence vpon the altare in fiue places Afteral these things be done y e altare shal be couered with fayre clothes And the priest may now lawfully sing masse vpon it when he will Ibidem The Apostolike See as Anacletus the Pope sayeth is the heade and the hanggell Cardo of all other Sees For as the doore is gouerned by the hanggell so are all churches gouerned and ruled by the authoritye of that See And therfore thei are called Cardinalls bycause y t by thē the whole churche is gouerned sicut ostium per cardinem as y e doore by the hanggel The prelate of y e see is called Papa y t is father of fathers namely the vniuersall bishop for he is the prince lorde and ruler of the whole church vniuersal And he is called Apostolicus bicause he occupieth y e roume of the prince of y e Apostle Peter He is also called Summus Pontifex y e highest bishop bicause he is y e head of al bishops frō whō thei as membres frō the head descend and al receaue of his fulnesse euen so many as he calleth in partem solicitudinis non in plenitudinem potestatis into part of the carefull trauayle but not into the fulnesse of power He is y e Melchizedech whose priesthoode farre excelleth al other Guili Durand In R at di off Lib. 2. In the administration of the Sacramentes some spiritual sanctification is geuen thorow the blessing or cōsecration of the garmentes of the water and such like Ibidem Priestes when they are ordered take of y e byshops hand a chalice with wine in it a paften with the hoste or singing cake y t by these instrumentes they may know y t thei haue receaued power to offer vp vnto God propiciatorye sacrifices euen the bodye and bloude of Christ. In consideration wherof when the byshop geueth these thinges vnto them he saith Take power to offer sacrifice vnto God and to singmasse both for the quicke and the dead in the name of our Lorde There is great difference betwene byshops and priestes For albeit there are six things which cōmonly pertaine vnto all priests y t is to say to catechise or teach or baptise to preache to make gods bodye to losen and to bynde yet belong there specially vnto the bishop nine things y t is to say to order clerks to blesse virgins to consecrate bishops to laye on handes to halowe churches to put down them y t ar to be degraded to celebrate sinodes to make crisme to halowe vestmentes or vessels There are other things also which appertain vnto y e office of a bishop as to cōfyrme children to geue the solemne blessing before the Paxe suche lyke Ibidem When the priest pronounceth these wordes of Christ Hoc est corpus meum Hic est sanguis meus This is my body This is bloude the bread and wine are conuerted and tourned into fleshe bloud with y e power of the word wherwith y e word was made flesh dwelled amōg vs wherwith he spake it was done he cōmaunded they wer made wherwith he chaunged a woman into a pillar of salt turned a rod into a serpent wherwith he chaunged the fountaines into bloud turned y e water into wine For if the word of Helias could bring downe fyre from heauen shall not the word of Christ thē be able to chaunge bread into flesh Uerely it is a greater thing of nothing to make y t is not thā to chaunge y t which already is into an other thing Yea it is a greater thing without al comparison y t God is made man and yet continueth still God thā the bread is so made fleshe y t it ceaseth to be bread That was once done by incarnation but this is continually done by consecratiō At y e pronoūcing therefore of the wordes of y e bread is by the mighty power of god transsubstantiated chaūged into y e substance of flesh The deuine materiall substance of this sacrifice is y e word whiche ioyned vnto y e element maketh a sacramente as y e word vnited to flesh maketh christ mā For it is to be noted y t in the body of christ he speaketh of the sacrament xi miracles are considered of y e whiche no euidente reason can be rendred and shewed although reasons made by similitudes may serue for this purpose The fyrst is y e bread wine are turned into the substance into y e body bloud of Christ wherof we alredy shewed certayn reasons An other reason also serueth for this purpose For both corporall meate
generall procession The Letany for gang dayes ProcessioÌ„s continual Sondaye processions Diriges Masses of Requiem Burialles Offices of Masse Seruice of y e Trinity Corpus Christi seruice Rex omnipotens Alma redeÌ„ptoris c. Gloria laus Stirps lesse SoleÌ„ iustitiae Charus nouae ☜ Quicunquae vult S. LaÌ„bertes seruice c. Sanctus deus Sanctus fortis c. Vitas patruÌ„ ☞ The Ordinall Beades Seruice of the transfiguration of Christ. Cathedraâ— churches seruice Pater nosâ—â—â— Aue Maria at noone Tolling to the Aues Pardoned Orisons Pardon plentye Notes Plainsong Pricksong Descant Organs Math. iiii Franciscus Petrarcha S. Hierome Ephe. 5. S. CipriaÌ„ Saint Ambrose Gene. 4. S. Austen S. Gregorye The office of DeacoÌ„s Math. 6. Chrisostome ☜ Iustiniane the Emperour 1. Cor. 14. Rom. 10. Durande ☜ Polidorus Vergiâ—ius Agaynste the singing men of our tyme. ☞ Cornelius Agrippa Erasmus Roterod. ☜ The Introite Iudica me deus Confiteor Misereatur Absolutionem The office of the masse Gloria patri The Kyrie Gloria in excelsis Laudamusâ—te Dominus vobiscum Et cum spiritu tuo Ruthe 2 â–ª The Collectes The Epistle The graile The Alleluya The Sequences The Tractes The Gospell Standyng at the Gospell ☜ Math. 19. The crede Sensing after the Gospell The Offertorye Suscipe sancta trinitas The washinge of handes Orate prome Fratres Sorores The Secretes Vere dignuÌ„ iustuÌ„ est The prefaces â–ª Nine Prefaces The tenth preface The Sanctus The CanoÌ„ of the masse Te igitur Communicantes Pro Papa HiÌ„c igitur Dieâ—que nostros QuoruÌ„ solemnitas ☞ Qui pridie Noui aeterni Testamenti One of the Popes vnwritten verities Math. 10 â–ª 1. Cor. 11. Marke well ☜ Godmakers Bread of smal quantitie Bread vnleuened RouÌ„d cake Reasons wise substantiall Wine mingled with water Sakering The sakering of the Masse is but a newe inuention Ringing to y e sakeryng The authors of transubstaÌ„tiation and of y e carnall presence of â–ª Christ in y e sacrament Praieng for the dead Trentall Masses Deut 18 Esaye 8 1. Ioan. 4. The secoÌ„d Memento The Pater noster Praeceptis salutaribus c. Libera nos Pax domini Agnus dei The breking of the hooste or singynge cake The Paxe Priestes kissing one an other Masses of Requiem ☞ The communion Math. 26. Luke 24. ☞ 1. Cor. 11. 1. Cor. 10. CoÌ„munion vnder both kindes Note well CoÌ„munion vnder one kinde Math. 26. Marke 14. 1. Cor. x.xi. The PostcommunioÌ„ Ite missa est Benedicamus domino Deo gratias The masse is ended three manner wayes The Massing Papistes knowe not yet what Ite missa est signifieth RequiescaÌ„t in pace AMEN Blessing of the people after masse Holye water after masse Theâ—opish Masse is y e foundation of all superstition Apo. 17.18 â–ª Math. xv ii Thes. ii Eastward StretchiÌ„g out of armes and hoiâ—â—ng vp of hands One masse in one daye of one priest Thre masses in one daye of one priest None may masse but priests onlye Negligent massemongers Except it be to offer No Massing without some company Gloria in excelsis wheÌ„ it shall be song at masse Dirige Grotes masse pens with Memento domine animarum c The Masses of vncleane priestes are not to be heard Incontinent priests excommunicated Canon of the masse Masse soÌ„g with a loud voyce Alleluya 〈…〉 Masse 〈…〉 〈…〉 theyr bâ—re haâ—de CaÌ„dels brâ—ninge at Masse Licky â—â— vp of th â–ª wyne Halowed garments A new article of our fayth Gregories sâ—ruice admtted all oher reiected Th popes decâ—es set forte by the Emperou A fond tale Gregoryes seruice thrust into the Churchâ— violence ☞ When the Masse began to take place Kinde Edwarde the sixte The finaâ—â— destruction of the Popishe masse is at hand Apoc. 18. Math. 15. Gabriel Biel. in expo Can. Degrees of orders The times of orders geuing The age of a Massing priest Docked heades â–ª Smothe chinnes Shauen crownes A bond mâ—Ì„ may be no Massing priest A banck-route caÌ„ be no massemonger A massemoÌ„ger muste forsweare maryage A maÌ„ twice maryed ought not to be a priest A persoÌ„ dismembred may be no priest Priest fasting before and after Masse Math xviii The massing prieste compared to Mary y e Virgine Note wel this iugliÌ„g Luke i. Math. xxvi A massing priest is more excellent than an Aungel Note Priests ar to be honored aboue all Kyngs ☜ Nine dignityes of priestes The fyrst dignitye of priestes Iere .i. The second dignitye of priestes The thirde dignitye of priestes Zacha 2. Psal. 105. The fourth dignitie of Priests Iohn 20. Math. 5. Luke 10. Deut. 17. Nume 16. The sixte dignitie of priestes Math. 18. Iohn 20. The seuenth dignitye of priestes The office of Aungels â–ª Hebr. 1. To lyue chaste is an Aungelyke lyfe The eyght dignitie of Priestes Luke 1. Math. 18. Psal. 46. The ninth dignitie of priestes ☞ Math. 18. The priest maketh God haÌ„dleth God and cateth God Esay 5. Against the backbiters of Priests Num. xvi◠☜ A similitude to set forth y e dignitie of priestes i. Peter ii ☜ Math xvi Of forgeuing sinnes Luke xvi Iohn xi Priestes i◠〈◊〉 incoÌ„parable Hebr. ii The Massing priest is here called Christ. â— Pet. ii Holi water The verts of holy water Blasphemye agaiÌ„st the bloude of Christ. Leuit. xvi liii Reg. ii In â—at di off ☞ How the ceremonye of holy water came first into the church The manifolde vertues of holy water The communioÌ„ daylye The coÌ„munion euery Sonday The Communion at Easter onlye Howe the ceremonye of holye bread came firste into y e Churche ☞ The significations of the ceremonies were taught the people in times past 1. Cor. 10. The abuse of holy bread i. Cor. i. Gala ii ☞ Procession Why they rynge the bels at procession Why they ring in any great tempeste Sensyng Candles bearyng ☞ The beginning of caÌ„dels bearyng on caÌ„deâ—masday Ashes sprinkling Palmes bearyng Palmes halowing c. Crosse crepyng The Paschal taper Oyle and Creame Halowing of Oyle Creame Worke for the Bishop Easter eueÌ„ fire and the halowynge thereof Fonte halowyng SoleÌ„nities about fonte halowinge Halowyng of newe fruites AdueÌ„t fast Lent fast Of Lent Note Lent first fasted in Englande Lent thursdayes fasted One Pope againste an other Wednesday Fridai saterdaye fastâ—â— Reasons why we ought not to fast the SoÌ„daies thurâ—dayes Saterdaye faste renewed Reasons why we ought not to faste the Saterday Reasons why we ought not to faste on saterdayes in Lent The doctrine on the Festiuall dayes concerning Imbring dayes i. Pe iiii Whye they be called Imber dayes Apostles euens fasted S Mathias even fasteâ— Our ladies eueÌ„s fasted Saintes euens fasted Fleshe eating on Christmasse day howsoeuer it falleth Fleshe al white meates forbidden ou fasting dayeâ— Fastes coÌ„mauÌ„ded by y e priestes ar to be obserued What kind of people be free froÌ„ the law of fastyng No meate til euensoÌ„g be done on fastyng dayes Of Imbring daies Note Easter day Trinitie Sonday The feast of