Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

¶The Preface and the Canon.

THe Preface of the Canon from verè dignum & iustum est. &c. to per Christum Dominum nostrum is geuen to Gela∣sius. su••sum corda,* 1.1 seemeth to be borowed out of the old ma∣ner of the Greeke Church, S. Cyprian also maketh men∣tion of the same and S. Aust. de vera religione. cap 3.

☞And therfore Thomas Waldēsis iudgeth that this part of the preface cannot be attributed to Gelasius.

After Christum dominum nostrum, in the old liturgy then followed Qui predie quàm pateretur as Rhenanus suppo∣seth, but then came Pope Gelasius the first, about y^e yeare of our Lord 497. which inserted that which foloweth: Te i∣gitur clementissime. &c.

☞Whereby it is to bee noted that Polidorus Virgilius (which ascribeth Qui predie to Pope Alexander) De inuent. lib. 5. cap. 10. is deceiued.* 1.2

The like is also to be said of Panormitanus, who refer∣reth the same clause Qui pridie. &c. to the Apostles.* 1.3 lib. de ce∣lebratione Missae Cap. Cum Martha.

Furthermore note (good reader) howe this doth agree with the long Canon of Saynt Ambrose lib. 4 De sacramen∣tis. cap. 5. Dicit Sacerdos: fac nobis hanc oblationem adscriptam, rationalem, acceptabilem quod est figura corporis & sanguinis Domini nostri Iesu Christi. Qui pridie quam pateretur, in sanctis manibus suis accepit panem, respexit ad coelum ad te sancte pa∣ter omnipotens aeterne Deus, gratias agens benedixit, fregit. &c. if it be true that either Panormitanus saith, or that Gelasi∣us made Qui pridie. &c. Howe can this Canon then be fa∣thered vpon S. Ambrose? And by the same reason also hys whole booke entituled De Sacramentis may be suspected, as of diuers learned men it is.

Then came Pope Sixtus, 10. yeares after him, whiche broughte into the Canon Sanctus, Sanctus,* 1.4 thrise to be song out of the booke of Esay. And to annexe it together, ioyned also that whiche goeth before: per quem maiestatem tuam. &c.* 1.5

☞He that writeth the liturgy of Basilius, ascribeth it to his name: whether hee doth it truely or no, I will not here contend. This is to be noted, that seeing in the sayde liturgye of Basilius, the same Particle, sanctus, sanctus sā∣ctus Dominus Deus Sabaoth: pleni sunt coeli & terra gloria tua, osanna in excelsis, is song: Therfore it must needes folowe, that either Leo whiche was aboute the yeare of our Lord.

460. borowed this out of Basilius Liturgie, or els y^e same is falsly attributed to Basilius.

After this foloweth: Sanctum sacrificium immaculatam ho∣stiam, till ye come to placatus accipias, which Leo the first did make and institute.

* 1.6The wordes in the communion, Hoc quotiescunque fe∣ceritis in mei memoriam facietis, &c were put in by Pope A∣lexander. i. as Humbertus writeth: vnder Byshop Alexander martyr & papa .5. ab Apost. Petro passionem Domini inserēs Ca∣noni Missae, ait: Hoc quotiescunque feceritis. &c.

* 1.7Pope Gregory the third about the yeare of our Lord .732. put to his piece: Et eorum quorum memoria. &c.

☞This Gregory the 3. called a coūcell at Rome where in he decreed that Images shoulde not onely be had in tē∣ples, but also worshipped, and that all gaynesayers should be counted as heretickes.

Innocentius the 3. of that name affirmeth Pope Ge∣lasius,* 1.8 which was about 490. yeares after Christ, to haue made a great piece of that Canon, as he himselfe did some∣thing therein, about the yeare of our Lord .1215.

Panormitanus affirmeth that Gregory did adde to the Canon,* 1.9 this clause, Diesque nostros in pace disponas.

Briefely Gregorius in registro sayth that one Schola∣sticus made the most part of the Canon, finding also fault with the same, that in composing the Chanon, he woulde put in his owne prayers, & leaue out the Lords prayer. &c.

* 1.10☞Where is to be noted, for the reconciling of these wry∣ters together, of whom some impute the Canon to Gelasi∣us, some agayne to Scholasticus: In my coniecture it may be sayd,* 1.11 that both these be one, and so the matter is reconci∣led. The reason that moueth me is this, for so I finde In ve∣tusto quodam libro de officio missae, after these wordes, Gela∣sius Papa ex Scolastico effectus in ordine 48. fecit tractatus & hymnos.* 1.12 &c.

The eleuation and adoration.

The eleuation and adoration of the sacrament, we cā∣not find to come in by any other, then by Honorius the iij. about the yeare of our Lord 1222. which ordeined that the people then should kneele downe and worship the sacra∣ment.* 1.13

The Pater noster.

* 1.14Ioannes Diaconus writing of Gregory, sayth: Orati∣onem dominicam mox post Canonem super hostiam censuit re∣citari. i that Gregory caused the Lordes prayer to be recited immediately after the Canon vpon the host. &c.

☞Although the Apostles euer vsed the Lordes prayer at the supper of the Lord, as is sayd before: yet Gregory be∣like placed it so in that order after the Canon, and brought it in with those wordes: praeceptis salutaribus &c.

Gregorius in Reg. Dominica oratio apud Graecos ab omni populo:* 1.15 Apud nos vero a solo sacerdote cantatur. i. The Lords prayer, sayth he, amonge the Grecians was wonte to ••ee song generally of all the people: with vs it is song onelye of the priest.

Agnus.

The Agnus Pope Sergius aboute the yeare of our Lord .700. brought into the Masse,* 1.16 as witnesseth Exposit. R. ord. propter officium confractionis dominici corporis, constitu∣tum est a papa Sergio vt agnus dei decantetur. &c.

The Pax.

Innocentius ordeined the paxe to be geuen to the peo∣ple.* 1.17 Pacis ait, osculum dandum post confecta mysteria, vt constet populum ad omnia quae in mysterijs aguntur, praebuisse consen∣sum. &c.

☞Peter Martyr in his commētaryes in Iud. saith that it it was brought in by Pope Leo .2. as it is said: and yet sup∣poseth the same not to be so, saying that this was an aun∣cient custome in the Apostles time, for Christians to salute one an other with the kisse of peace. &c.

To this of Peter Martyr agreeth also Gabriell Biel. writing in these wordes:* 1.18 Porrexit in primitiua ecclesia sacer∣dos osculum pacis ministro, caeteris impartiednum, vt per hoc significaret, &c. i. In the primitiue Church, the priest gaue a kisse of peace to the minister, to be geuen by him to the peo∣ple.

The distribution and communion.

After this foloweth the comunion, where in our popish Masse and Ministers therof do much alter and degenerate from auncient antiquity, two maner of wayes.

First in that they make no communion thereof, recey∣uing onely to thēselues, cōtrary both to theyr own words: where they say after theyr receiuing: Sacramenta que sumpsi∣mus. &c. and also to the auncient examples and decrees of the Apostles and others. And where it is decreed in the E∣pistle of Anacletus. Paracta autē consecratione omnes commu∣nicent, qui noluerint Ecclesiasticis carere liminibus. Sic enim & Apostoli statuerunt, & S. Romana tenet ecclesia. &c. i. The con∣secration being done, let all communicate together, vnles they will be thrust out of the church dores. &c.

☞Here note by the way (gentle Reader) how Gratianus the writer of the Popes decrees, is ouersene,* 1.19 which in hys booke De consecrat. dist. 2. referreth this saying of Anacletus to Pope Calixtus. And likewise also Chocleus writing agaynst Musculus, followeth Gracianus in the same er∣ror.

Likewise in the Canons of the Apostles (if the Canōs were theyrs) we read: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. i. All the faith¦full which resort to the Church, and tary not out the end of the seruice, and receiue not the holy communion, suche, as bringing in disorder to the Church, ought to be disseuered, &c. And agayne: Si quis episcopus, praesbiter, aut diaconus, aut quicunq́ue ex sacerdotali consortio, oblatione facta••, non cōmu∣nicauerint, causam dicito. &c.

For how can that be a communion called, which is not common but priuate to one? As Micrologus writeth: Nec enim proprie communio dici potest, nisi plures de eodem sacrifi∣cio participent. i. It can not be called a communion, except mo then one do participate of one sacrifice. &c.

And Durandus: In primitiua ecclesia omnes qui celebra∣tioni Missarum intererant, singulis diebus communicare solebāt,* 1.20 eo q́uod Apostoli omnes de calice biberunt. &c. i. In the primi∣tiue time all that were present at the ministration, were wont euery day to communicate, because that the apostles did altogether drinke of the cup. &c.

Secondly, they alter and degenerate therein from aū∣cient antiquity, in that when they communicate also wyth the people, yet they depriue them of the holy cup: which de∣prauation was not in the church before the counsel o•• Cō∣stance, about the yere of our Lord .1414. For before it was so autentikly receiued, that it was counted a sacriledge, to receiue the one without the other,* 1.21 as appeareth by the wordes of Pope Gelasius: Cōperimus quod quidam sump∣ta tantum modo corporis sacri portione. &c. the whole in eng∣lish is thus: we vnderstand that there be some, which re∣ceiuing the one part onely of the holy body,* 1.22 absteine from the cup of the sacrate bloud: who (because they be taught so to do, by what superstition I cannot tell) eyther let thē re∣ceiue the sacrament whole together, or let them absteine from the whole sacrament altogether, because the diuision of that one and whole sacrament, cannot be without great sacriledge. &c.

Hytherto also perteineth the testimony of S. Austen in these wordes: Et ibi vos estis in mensa,* 1.23 & in calice nobiscum vos estis. Simul enim hoc sumimus, simul bibimus, quia simul vi∣uimus. &c. i. There be you at the table, and at the cup there also be you with vs: for together we receiue, and together we drinke, because we liue together.

As also out of the booke of Gregory it is manifest that not onely the people receiued then in both kindes:* 1.24 but also the words were prescribed to the minister, what he should say in geuing the cup: Item sacerdos calicem dando dicat: San∣guis Domini nostri Iesu Christi custodiat te ad vitam aeternam. i. Let the priest say in geuing the cup: The bloud of our lord Iesus Christ keepe thee to euerlasting life. Amen.

Further in rēdering the cause, why it should so be done, Thomas Aquine writeth:* 1.25 Nam hoc valet ad repraesentand••m passionem Christi, in qua seorsum fuit sanguis a corpore separa∣tus. &c. Secundo, hoc est conueniens vsui huius sacramenti, vt se∣orsum exhibeatur corpus Christi fidelibus in cibum, & sanguis in potum. i. For that serueth to represent the passion of Christ, wherein his bloud was parted seuerally from the body. &c Secondly, for that is conuenient to the vse of the sacramēt, that the body shoulde seuerally be geuen to the faythfull to meat. and the bloud to drinke.

And therfore serued the office of the deacōs as we read, vt oblata a populo super altare consecranda disponant,* 1.26 & perfe∣ctis mysterijs calicem sacrosancti sanguinis Domini, fidelibus propinent i. To lay the offeringes of the people vpon the al∣tar to be halowed, and when the misteries be consecrated, to distribute the cup of the sacrate bloud of the Lord to the faythfull, &c.

But among all other testimonies to proue that the sa∣crament ought to be common to all people in both kinds, there is none more euident then the place of Hierome.* 1.27 Cae∣terum dominica caena omnibus debet esse communis, quia ille omnibus discipulis suis, qui aderant aequaliter tradidit sacramen∣ta. i. The supper of the Lord ought to be indifferently com∣men to all his disciples there present. &c.

And thus haue ye heard the Canon described, which o∣therwise is called secretum. i. the secrete of the masse, beinge so termed, because the priest was wont to read it in secrete or in scilence.* 1.28 The reason thereof Pope Innocentius .iij. declareth in his third booke, for that the holy wordes, sayth he of the Canon, shoulde not growe in contempt with the people by the dayly vse and hearing thereof. And bringeth

in an example concerning the same of certeine shepheards which in the fieldes vsing the same wordes of the Chanon vpō theyr bread and wine, the matter was turned saith he, into flesh and bloud, and they plagued therefore from hea∣uen: but with such popish tales the Church hath bene lōg replenished.

The Postcommon.

* 1.29After the Canon and communion, then followeth the Postcommon, with the collectes, which the masse booke re∣quireth alwayes to be vsed in an odde number, sometime teaching to vse but one, as in the sondayes in Lent: and sometime three: as in certen masses, from lowsonday, tyll the Ascention: but neuer to passe the number of seauen.

Ite Missa est.

Last of all commeth Ite missa est, wherby the minister dimitteth and sendeth away al the congregation there pre∣sent to theyr businesse,* 1.30 for as you hearde before, it was de∣creed in auncient time, that it was not lawefull to departe from the congregation in the time of holy ministration, be¦fore the end of the whole cōmunion. And therfore, all thin∣ges being accomplished, the minister turning to the assē∣bly, pronounceth Ite missa est.

☞Where note that vpon sondayes and festiuall dayes onely when Gloria in excelsis, was songe, Ite missa est was wont to be sayd: on the workedayes, Benedicamus Domino: sometime Requiescant in pace.

NOw concerning such trinckets as were to the foresaid Masse apperteining or circumstant, first the linnin Al∣bes and Corporasses were brought in by Pope Marcus.* 1.31 Ann. 340. if that be true whiche is thought of some, where note agayne, that in the time of this Pope, it was nothyng offensiue for euery honest Priest, to haue his owne proper wife. In the time also of this Marcus, was concilium Eli∣b••rtinum, which condemned all kindes of Images and pi∣ctures in temples.

Contrary to the whiche counsell, Pope Gregorye the thyrd, about the yeare of our Lord. 732. calling a counsel at Rome, did not onely stablish the Images before condē∣ned, but condemned the gaynesayers for Heretickes, as is aforesayd.

By Sixtus the second it was ordeined that no liturgy should be done saue onely vpon altars halowed,* 1.32 about the yeare of our Lord 260. as some suppose. But as I see no firme probation vpon the same: so haue I probable conie∣cture the same not to be true.

Some there be that shame not to say that S. Clement brought in the Albe and vestmentes,* 1.33 to the popish masse.

Item that the sacramēt of the bloud of the Lord should be cōsecrate in chalices of glasse and not of wood, as it was in time before,* 1.34 they say it was the ordinaunce of Pope Se∣uerinus.

After this came in golden chalices, and a true prouerbe with all. That once they had woodden chalices, and goldē Priestes, nowe they haue golden Chalices, and woodden Priestes.

Schenianus ordeined the ringing of bels, and burning of lampes in churches.* 1.35

Uitalianus the playing on the organes.

* 1.36Damasus by the instinct of Hierome appoynted glo∣ria patri after the psalmes.

Pelagius deuised the Memento for the dead.

* 1.37Leo brought in the Incense.

* 1.38Eutichianus as other say, brought in the Offertorye, which was then after a farre other wise then it is, or hath bene vsed now a great whyle. For what time as manye of the Heathen being greatly accustomed with offeringes▪ were conuerted vnto Christ, and could not be wel brought from theyr olde long vse of Offeringes,* 1.39 the Pope thought to beare somewhat with the weake, and permitted them to bring meares into the congregation or church, that whē the Byshoppe had blessed them, they that brought them, mighte distribute them to the poore, or take them to theyr owne vse. But afterward did Pope Gregory so helpe vp this sentence: Non apparebis in conspectu Dei tui vacuus. &c. Thou shalt not appeare in the sight of thy God empty. &c. that as he willed the people to lay theyr offeringes vppon the Aultare: so they did, and haue not yet forgotten to do•• so still.

Soule masses, and masses appplied for the dead, came in partly by Gregory, partly by Pelagius, which brought in the Memento as is sayd.* 1.40

☞Wherein note (good Reader) and marke, how these two stand together, that which our Sauiour sayth in hys Euangely, hoc facite in mei commemorationem, do this in re∣membraunce of me:* 1.41 and that which they say In quorum me∣moria Corpus Christi sumitur. &c. i. In whose commemorati∣on the bodye of Christ is taken. &c. Christ woulde it to bee done in his remembraunce, and the Pope sayth, doe it in remembraunce of the deade. &c. What can be more con∣trary.

Innocentius the third, ordeined that the Sacrament should be reserued in the Churche.* 1.42 The same brought also in auriculare confession as a lawe, about the yeare of our Lord 1215. he did also constitute that no Archbishop should enioy the pall, vnlesse he were of his owne religion: and therefore no great maruell if there be such vnity in popery.

Uigilius ordeined that the Priest should say masse ha∣uing his face toward the east.

Platina writeth how the first latin masse was song in the sixte counsell of constantinople,* 1.43 whiche was about the yeare of our Lord, 680. so that the sayd Masse was there & then first allowed and not before. And yet they (I thinke) the greek Church should haue knowne as soone the masse, if it had proceeded from Iames or Basilius, as the Latine Church did know it.

The opinion to thinke the Masse to helpe soules in Purgatory was confirmed by Pope Ioannes 19. by reasō of a dreame wherein he dreamed that he saw and heard the voyces of deuilles lamenting and bewayling,* 1.44 that soules were deliuered from them, by the saying of Masses and di∣riges. And therefore did approue and ratify the feast of all soules brought in by Odilo:* 1.45 moreouer adioined also to the same, the feast of al hallowes, about the yeare of our Lord. 1003.

Concerning lent fast, some thinke that Telesphorus, a∣bout the yeare of our Lord. 140. was the author therof.* 1.46 But that peraduenture may be as true, as that which they also attribute to him, that he ordeined three masses of one priest to be sayd on Christmas day. Or if he did ordeine that fast, yet he did ordeine it but freely to be kept:* 1.47 for so I finde a∣mong the decrees, that lent was commaunded first to bee fasted, but onely of the Clergy or church men.

Pope Leo commaunded the Sacrament to be censed.

Pope Boniface set in his foot for couerting of y^e altars.

In S. Cyprians time, it seemeth that water was then myngled with the wyne,* 1.48 whereof we read mention in his second booke of Epistles: which mixture is referred to A∣lexander the first, in the order of the Romaine Canon.

As concerning the breaking of the body in 3. partes we read also mention to be made in the same book of order, but no certaine author thereof to be named. The words of the booke be these: Tripliciter, inquit, corpus Domini intelligitur. Vnum quod resurrexit a mortuis, quod significat particula in sā∣guinem missa: Aliud quod adhuc viuit in terra significatū per par∣ticulam a sacerdote consumptam. Tertium, quod iam requiescit in Christo, quod etiam a tertia particula in altari reseruata apte figuratur. &c. i. Three wayes is the body of the Lord vnder∣standed: One which rose agayne from the dead, being sig∣nified by that part, which is let fall to the bloud in the cha∣lice. The other is, that yet is liuing in the earth, whiche the part of the priest eaten doth signify. The third is that now resteth in Christ, which also is figured by that particle, that is reserued vpon the aultar.

Dedication of churches came in by Felix the third: and that Churches might not be hallowed but by a Byshoppe an. 492.* 1.49

The canticle Gloria laus. &c. in the procession before the Masse▪ on Palmesonday, was instituted by Theodulphus bishop of Aurelia, as Sygibertus writeth, about the yeare of our Lord. 843.

Geuing of holy bread came in by this occasion, as it is to be gathered, partly out of Honorius, partly out of Duran∣dus, and other. The maner was in auncient time, that the Ministers were wont to receiue certaine meale of euerye house or family, wherewith a great loafe was made, called Panis Dominicus, able to serue in the Communion and to be distributed vnto the people, which then was wont euerye day to be present and to receiue, especially they that offered the meale:* 1.50 for whom it was wont therfore to be sayd in the Canon: Omnium circumstantium, qui tibi hoc sacrificium lau∣dis offerunt. &c. But afterward the number of the people in∣creasing, and pietye decreasing, as Durandus writeth, it was then ordeined to communicate but onely vpon son∣dayes.

At length folowed the thyrd constitution, that thrise a yeare, at least at Easter, euery man should communicate, being thus prouided, that in stead of the dayly communiō before vsed, the pax did serue. And in stead of receiuing vp∣on the Sonday, bread was hallowed and sondaylye geuen and distributed vnto the people, whyche also was called Eulogia: the constitution whereof seemeth to proceed from Pope Pius. For so wee reade in the decrees of the sayde Pope Pius: Vt de oblationibus quae offeruntur a po∣pulo, & consecrationibus supersunt,* 1.51 vel de panibus quos deferūt fideles ad ecclesiam, vel certe de suis praesbiter conuenienter

partes incisas habeat in vase nitido & conuenienti, & post Missa∣rum solennia qui communicare non fuerint parati, eulogias om∣ni die dominico, & in dieb{us} festis exinde accipiāt. That is: That the Minister shal take of the oblations offered of the peo∣ple,* 1.52 remayning of the consecration, or els of the breade, which the fayth••ull bring vnto the Church or els to take of theyr owne bread and cut it conueniently in portions in a cleane, & a conuenient vessell: so that after the solemnity of the ministration being done, they that were not prepared and ready to communicate, may receiue euery sondaye or festiuall day, Eulogies, or benedictions with the same. Hec ille.

As cōcerning holly water which they vsed to sprinckle at the Church doore, vpon them that entred in, I will not say that it spronge from the Idolatrous vse of the Gen∣tiles.

This I say as I finde in historia Sozomeni. Erat autem Romanis vetusta consuetudo vt quum limen templi transeūdū esset,* 1.53 sacerdos secundum morē ethnicum madidos quosdam oliue ramusculos manu tenens ingredientes aspergebat. &c. i. It was an olde custome among the Romains, that at the entring in at the Church doore, the priest after the vsuall maner of the Ethniks, hauing in his hand moist braūches of Oliue, did sprinckle with the same such as entred in. &c.

To the which custome this our maner of geuing of ho∣lye water is so like, that it seemeth to proceede out of the same.

In the booke of the Popes decrees, & in the distinctiōs of Gratianus, there is a certayne decree fathered vpon A∣lexander the first,* 1.54 about the yeare of our Lord. 121. Whiche decree may well seme to be a bastard decree, neither agre∣ing to such a father, nor such a time, concerning the coniu∣ring of holy water. The wordes of the decree be these: A∣quam sale conspersam in populis benedicimus, vt ea cuncti as∣persi sanctificentur, & purificentur, quod omnibus sacerdotibus faciendum esse mandamus. Nam si cinis vitule aspersus populum sanctificabat, atque mundabat, multo magis aqua sale aspersa, di∣uinisque precibus sacrata populū sanctisicat atque mundat. Et si sale asperso per Helisaeum Prophetam sterilitas aquae sanata est: quanto magis diuinis precibus sacratus sal sterilitatem rerū au∣fert humanarum, & coinquinatos sanctisicat & purgat, & caetera bona multiplicat, & insidias diaboli auertit, & a phātasmatis ver∣sutijs homines defendit? That is: We blesse water sprinckled with salt among the people, that all such as be sprinckled with the same may be sanctified and purified: which thyng we charge and commaund all priests to do, for if the ashes of the Cow, in the old law, being sprinckled among y^e peo∣ple did sanctify, and clense them, much more water sprinc∣kled with salt, and hallowed with godly prayers sanctifi∣eth and clenseth the people: and if that Heliseus the Pro∣phet by the sprinckling of salt, did heale and helpe the bar∣rennesse of the water: how much more the salt being halo∣wed by godly prayers taketh away the barrennes of hu∣mayne thinges, and sanctifieth and purgeth them that bee defiled: also multiplieth other things that be good and tur∣neth away the snares of the deuill, and defendeth mē from deceptions of phantasy. &c.

Thus ye haue heard the author and father of holly wa∣ter, which some also ascribe to Pope Sixtus which succee∣ded Alexander. But as y^e Papists do not agree in the fyrst authour or institutor of this hallowing of Elementes, so I thinke the same vntruely to be ascribed to either, but lea∣uing the probation of this to farther leasure, let vs nowe heare in our owne tongue theyr owne words, which y^e vse in this theyr coniuration.

The forme and wordes vsed of the Priest in coniuring Salt.

I coniure thee thou creature of Salte by the ✚ liuyng God,* 1.55 by the ✚ true God, by the holy God. &c. That thou mayest be made a coniured Salte, to the saluation of them that beleue: And that vnto all suche as receiue thee, thou mayest be health of soule and body: and that from out of y^e place, wherein thou shalt be sprinckled, may flie away and depart all phantasy, wickednes, or craftines of the deuils subtlety, and euery foule spirit. &c.

The forme of coniuring water.

* 1.56I coniure thee, thou creature of water in the name of ✚ God the father almighty, and in the name of Iesu Christ his sonne, our Lord, and in the vertue ✚ of the holy Ghost that thou become a coniured water to expell all power of the enemy. &c.

Who seeth not in these wordes blasphemye intollera∣ble, how that which only is due to the bloud of Christ, and promised to fayth onely in him, the same is transferred to earthly and insensate creatures, to be saluation both to bo∣dye and spirite, inwardlye to geue remission of sinnes, to geue health and remedy agaynst euils and deuils, against all phantasies, wickednesse, and all foule spirites, and to expell the power of the enemy. &c. If this be true whereto serueth the bloud of Christ, and the vertue of Christian fayth?

Therfore iudge thy selfe (gentle Reader) whether thou thinke this trompery rightly to be fathered vpon those an∣cient fathers aforenamed, or els whether it may seme more like trueth that Iohn Sleydan writeth, whose woordes in his second booke de Monarchijs are these:* 1.57 Horum decreta sunt in libris inserta conciliorum, sed ex his plaeraque tam sunt leui∣cula, tam nugatoria, tam aliena prorsus a sacris literis, vt credibi∣le sit ab alijs longo post tēpore fuisse conficta. &c. That is: The decrees of these foresaid Bishops and Martyrs be inserted in the booke of Counsels, but of these decrees many therof be so childish, so trifling, and so farre disagreeing from the holy scripture,* 1.58 that it is very like that the same were fay∣ned and counterfayted of others, long after theyr time. &c. Thus muche sayth Sleydane with moe woordes in that place. Unto whose testimony, if I might be so bolde also to adde my coniecture, I would suppose the coniuration of this foresayd water and Salte, to spring out of the same fountayne, from whence proceeded the coniuring of flow∣ers and braunches, because I see the order and manner of them both to be so like and vniforme, as may appeare.

The maner of halowing flowers and braunches.

I coniure thee, thou creature of flowers and braūches in the name of ✚ God the father almighty:* 1.59 and in the name ✚ of Iesu Christ his sonne, our Lord: and in the vertue of the holy ✚ Ghost. Therfore be thou rooted out, and displā∣ted from this creature of flowers and braunches all thou strength of the aduersary, all thou host of the deuill, and all the power of the enemy: euē euery assault of the deuils. &c.

And thus much concerning the antiquity of holy bread and holy water: wherby thou mayst partly coniecture the same not to be so olde, as Steuen Gardiner, in hys Letter agaynst mayster Ridley aboue mentioned, woulde haue, Pag. 753. being both deceiued himselfe, and also goyng a∣bout to seduce other.

Furthermore as touching the reseruing of reliques & the memoriall of sayntes brought into the masse,* 1.60 Gregory the thyrd is the author therof, who also added to the canon therof, this clause: Quorum solennitates hodie in cōspectu di∣uinae maiestatis tuae celebrantur. &c.

Finally it were to long to recite euery thing in order deuised and brought in particularly to the masse, and to y^e Church. For after that mans brayne was once set on de∣uising, it neuer coulde make an end of heaping rite vppon rite, and ceremony vpon ceremonye, till all religion was turned well nighe to superstition. Thereof commeth oyle and creame brought in by Pope Siluester not wont to be hallowed but by a byshop.* 1.61 That the corporas shuld not be of silcke, but onely of fine linnen cloth. That the Psalmes should be song on sides, the one side of the quier singing one verse the other an other with gloria patri. &c. That bap¦tisme should be ministred at no other time in the yere but onely at Easter and at whitsontide (saue onely to infantes and such as were in extreame infirmity) and that it should be requyred 40. dayes before:* 1.62 so determined by Pope Si∣ricius: and therfore was it that fontes were halowed one∣ly at these two seasons, the which hallowing they keep yet still, but the ordinaunce they haue reiecte. Item that belles also were Christened. Item, no Prieste shoulde weare a beard, or haue long hayre, so appoynted by Pope Martine the first. Item that auriculare confession shoulde be made, that the booke of decrees and decretals should be stablished and transubstauntiation confirmed, in whiche three Actes Pope Innocentius the thyrd was the chiefest doer,* 1.63 about the yeare of our Lord. 1215.* 1.64

And thus haue ye in sum the gatheringes of the masse, with the Chanon and all the appurtenaunce of the same, which, not much vnlike to the Crow of Esope being pat∣ched with the feathers of so manye byrdes, was so long a gethering, that the temple of Salomon was not so long in building, as the Popes Masse was in making. Where∣by iudge now thy selfe (good Reader) whether this Masse did proceede from Iames and other Apostles or no. And yet this was one of the principall causes for which so much turmoyle was made in the Church, with the bloudshed of so many Godly men, suffering in so many quarters of this realme: some consumed by fire, some pined away with hū∣ger, some hanged, some slayne, some racked, some tormen∣ted one way, some another: and that onely or chiefelye, for the cause of this aforesayd popish Masse, as by the reading of this story folowing, by the grace of Christ our Lord, shall appeare more at large. In whome I wyshe thee to continue in health and to per∣seuere in the trueth.

Notes

• * 1.1

  Ex vetusto quodam libro de officio misse. Cyprianus de o∣ratione domini∣ca.

  August. Tho. Waldensis. B. Rhenanus in Tertul. De coro. militis.
• * 1.2

  Polidorus Ver∣gilius contrari∣ed.
• * 1.3

  Panormitanus deceaued.
• * 1.4

  Rupertus.
• * 1.5

  Ex pont. Damas. Liturgia Basilij.
• * 1.6

  Humbertus E∣pisc. contra li∣bellum Nicete, Monachi.
• * 1.7

  Ex Actis Ro. pontif.
• * 1.8

  Innocent. 3.
• * 1.9

  Panor. de cele∣bratione misse.
• * 1.10

  Autor•• reconci∣led.
• * 1.11

  Ex vetusto libro de officio misse.
• * 1.12

  Gelasius & Scholasticus both one.
• * 1.13

  Ex Actis Roma. p••nt.
• * 1.14

  〈…〉〈…〉 Diaco∣nus i•• vita Gre∣gor••••.
• * 1.15

  Gregorius lib. 9. Reg. ad Ioan. Syra.
• * 1.16

  Exposit. Rom. 〈◊〉〈◊〉.
• * 1.17

  〈◊〉〈◊〉 decretis In∣••••••entij PP. 〈◊〉〈◊〉. ••.
• * 1.18

  〈◊〉〈◊〉 Biel. 〈◊〉〈◊〉. ••ect. 81.
• * 1.19

  Anaclet•••• Epist▪ 1. De cons••••crat. 〈…〉〈…〉 Cocleu•• cōtra M••••••culum, 〈◊〉〈◊〉 officio misse. Gratian•••• & Cochl•••• taken in vntruth. Cano. 〈◊〉〈◊〉 Cap. 9. Cano. 〈◊〉〈◊〉 Cap. 8. Microlo•••••• de ecclesi••astica. ob∣seruat.
• * 1.20

  Guliel. Durand. Ration. 〈◊〉〈◊〉 4 cap. 53.
• * 1.21

  Gelasius Ioan. & 〈◊〉〈◊〉 Maiorico•• episc.
• * 1.22

  De cons••∣crat. Dist. 1. 〈◊〉〈◊〉 cōperimu••
• * 1.23

  August. sermone ferie 2. pasche.
• * 1.24

  Ex libro sacramen∣torum Gr••••gorij.
• * 1.25

  Thomas. parte. que 76. A••t.
• * 1.26

  Amb. 〈◊〉〈◊〉 de omni Diuini•• officijs.
• * 1.27

  Hieroni∣mus in e∣pist. 1. 〈◊〉〈◊〉 cap. 11. Conuen••••entibus.
• * 1.28

  Innocen•••••••• De 〈◊〉〈◊〉 altaris 〈…〉〈…〉 cap. 1.
• * 1.29

  〈1 paragraph〉〈1 paragraph〉
• * 1.30

  〈1 paragraph〉〈1 paragraph〉
• * 1.31

  〈1 paragraph〉〈1 paragraph〉
• * 1.32

  Hallowing of Altars.
• * 1.33

  Vestments Albes.
• * 1.34

  Chalices of ••asse.
• * 1.35

  〈1 paragraph〉〈1 paragraph〉
• * 1.36

  〈1 paragraph〉〈1 paragraph〉
• * 1.37

  〈1 paragraph〉〈1 paragraph〉
• * 1.38

  〈1 paragraph〉〈1 paragraph〉
• * 1.39

  〈1 paragraph〉〈1 paragraph〉
• * 1.40

  〈1 paragraph〉〈1 paragraph〉
• * 1.41

  〈1 paragraph〉〈1 paragraph〉
• * 1.42

  Reseruation of the Sacrament. Auricular con∣fession. A policy for v∣nity in popery.
• * 1.43

  The first Latin Masse songe at Constantinople. A Coniecture probable that the Romane masse is of no great antiquitye.
• * 1.44

  The feast of all soules.
• * 1.45

  The feast of all hallowes.
• * 1.46

  Lent fast.
• * 1.47

  3. Masses on Christmas day: Censing of the Sacrament. Couering of the Altars.
• * 1.48

  Cyprianus. li. 2. epist. 3. Ex libro ordinis Rom. officij. The breaking of the host in 3. Ex Rom. ordine. de officio Misse.
• * 1.49

  Dedication of Churches,
• * 1.50

  Honorius in gē∣ma lib. 1. cap. 66. Guliel· Durand in Ration. lib. 4. cap. 53.
• * 1.51

  Holy bread.
• * 1.52

  Ex sanctionibus Ecclesiasticis. Class. 3. decre∣ta pij. pape
• * 1.53

  Zozom. lib 6. cap. 6. Theodoritus. lib. 3. cap 16.
• * 1.54

  Ex lib. concilio∣rum. De conscra. dist. 3. c. Aquam.
• * 1.55

  Salt coniured.
• * 1.56

  Water coniured.
• * 1.57

  Ioan 〈◊〉〈◊〉 danu••. 〈◊〉〈◊〉 de 4. ••••••narch.
• * 1.58

  Many 〈…〉〈…〉 impute•• the old•• the•••• which 〈◊〉〈◊〉 none o•• theirs.
• * 1.59

  Floures braunch hallow••
• * 1.60

  Ex Acti•• Rom. 〈◊〉〈◊〉 in 〈◊〉〈◊〉 Gregori••••
• * 1.61

  Oyle 〈◊〉〈◊〉 creame. The 〈◊〉〈◊〉 onel•• linnen.
• * 1.62

  Autor 〈◊〉〈◊〉 Concili•••• Tomo. 〈◊〉〈◊〉 Hallow of the 〈◊〉〈◊〉 at Easte•••• Whitso••••tide. Christ i•• of bell•• Ex pon•• cali 〈…〉〈…〉. No bea••••
• * 1.63

  Transu••••stantiat••••
• * 1.64

  〈1 paragraph〉〈1 paragraph〉