THE SECOND PART OF THE PROTES­TANTS PLEA, AND PE­TITION FOR PREISTS AND Papists. Beeing an historie of the holy preisthood, and sacrifice of the true Church of Christ.

Inuincibly prouing them to be, the present sa­crificing preisthood: prouing also the sacri­fice of the Masse, vsed in the Catholike Ro­man church: and that these were promised, and foretold by the Prophets, instituted by Christ, and exercised by all his Apostles.

Moreouer that they haue euer from the first plan­tinge of Christianitie in this our Britanye, in the dayes of the Apostles, in euery age, and hundred of yeares, beene conti­nued and preserued here.

All for the most part, warranted by the writinges, and testimonies of the best learned Protestant Doctors, and antiquaries of England, and others.

The preisthood beeing chaunged, there is made of necessi­tie a chaunge also of the lawe.

Hebr. cap. 7. ver. 12.

WITH LICENCE. Anno 1625.

AN ADMONITION OF THE Author, to all Readers of this his histo­rie: comprehending the Argument and contents thereof.

KNowinge well by longe and daiely pur­chased experience, the great and gree­uous persecutions, which formerly haue beene raysed, and persecuted in England against consecrated Preists of the Romane Church, and professors of that Religion; and for nothing more, then holy priesthood, and the sacred sunctions thereof. And yet often hearinge all sorts of people, euen persecutors themselues, contestinge and cry­inge out, they would willingly stand to the Iudge­ment of, and bee arbitrated by diuine Authoritie, and reuerend antiquitie: I an vnworthie member of that holy order, a longe student in diuinitie, to which these are either parts, or haue a subordination, for my discharge of dutie to God, and his holy Church, comfort and strengtheninge those that bee in truth, and satisfying, or confounding such, as bee in error, haue taken in hand to write a briefe history of this subiect, beginning at the first originall of Christia­nitie, especially in this Kingdome of great Britaine, to which onely after my more generall Introduction, [Page 4] and preface ended, to preuent [...] both in writer, and Readers, I will confine my selfe.

And to winne the loue and likinge of all, and a­uoide the dislike of any, I meane to follow that most frendly, and to all protestants, fauourable maner, and methode in writinge, insinuated in the Title of this worke, alwaies, or moste commonly to carry with mee, the allowance, and warrant of the best lear­ned Doctors, and Antiquaries of their Religion. And yet for Catholicks, I trust none of them shall finde the least occasion of feare, that though I shal walke vpon so vnl [...]uell ground, I will betray their moste iust, and holy cause: but rather adde a greater luster, and splendor of glory, then bringe any the least dimi­nution of honor vnto it. And make this matter so palpably manifest, by all Authorities, diuine, and humane, the scriptures both of the old and new testa­ment, and all kinde of expositors of them, friends or ennemies, that they which shall not acknowledge the vndoubted, and onely truth of the doctrine of the holy Catholike Church in these misteries, must needes bee said wilfully with malice to close their eyes against it.

And though the lawe of Moises wherein the Pro­phets liued, and God spake by them, was but a fi­gure of thinges to come, and gaue but a darke sha­dowe, or glimeringe of the gratious brightnes, and shininge, which our blessed Sauiour, the true light of the world, reuealed vnto it, in the lawe of the ghospell: yet I shall in the very beginning as a pre­face to this holy historie, so inuincibly proue, by the [Page 5] scripture [...] old testament, by all original texts, hebrue or greeke, all Authors, the Rabines before Christ, the best learned Doctors of the primatiue Church of Christ, and protestants themselues, that the Messias promised and foretold by the Prophets, was to ordeine a new sacrificing priesthood, and that blessed sacrifice of his bodie, and blood which wee cōmonly name the sacrifice of the Masse and this was one of the most apparant distinctiue signes to know him by; so that whosoeuer denieth this, conse­quently denieth Christ to bee the true Messias.

And the more plainely to demonstrate this, when I come to the first plantinge of the faith of Christ, in this kingdome in the Apostles time, I will make manifest, by all testimonies, and antiquities, that Christ our blessed Sauiour and Messias accordingly to the prophesies of him did institute this sacrificing priesthood, and both celebrated, and ordeined the sa­crifice of Masse for his Church for euer. That all his Apostles were sacrificing massing preists, and offered that blessed sacrifice And that in this kingdome of Britanie in particular, as in the whole Christian world besides, in euery age, and hundred of yeares, from the first preachinge, and receiuing of Christian Religion here, in the Apostles time, in the first, se­cond, third, fourthe, fift, and six hundred yeares, of Christ, and so longe as the best learned protestants affirme, that holy primatiue Church remained vn­spotted, in the first receiued truthe, and integritie thereof.

The same holy sacrificing priesthood, a continual [Page 6] succession of sacrificinge massinge preists, and Bis­hops, and sacrifice of Masse euer continued here, in the same maner as they are now vsed and obserued in the present Romane Church, without any the least essentiall change, or difference. By reason whereof many cheife Articles in Religion now questioned, as the supernaturall change or transubstantiation of bread and wine into the blessed body, and blood of Christ, there offered a propitiatorie sacrifice for sin­ne; prayer to the blessed Virgin, S. Mary, & other Saints, and Angels, prayer for the faithfull depar­ted, merit of sacrifice, and good workes, with in­sufficiencie of sole faith, and other principall things which protestants commonly disallow in Catholicke Religion, will bee thus proued, and deduced in eue­rie age, in this our Britanie, euen with the allow­ance of our best learned protestants, and such anti­quities, as they approue, and cannot disallow. One most materiall point of the Popes power and spiri­tuall prerogatiue in this nation, from the first em­bracinge of Christian Religion in all ages, which I promised in my first parte, I vnderstand to bee effec­tually performed already. Therefore I shall sparing­lie make mention thereof, in this history, except in some things, and places, where it shall bee needfull for the more perfect handlinge of the present subiect of this worke.

And hereby it will sufficiently appeare, vnto all protestants, and persecutors of the holy Catholike Romane Church, that seeing the controuersie is, whether the Catholike, or protestant church is the [Page 7] true church of Christ, that by no possibilitie the pro­testant congregation can bee this true and holie church. For by their owne Articles of their Religion, to which all protestant Bishops and ministers haue sworne and subscribed. (Articl. of Engl. protest. Re­lig. articul. 19.) The visible Church of Christ is a congregation of faithfull men, in which the pure worde of God is preached, and the Sacra­ments bee duly ministred, according to Christs ordinance, in all those things that are requisite to the same. Which bee the verie wordes of their owne subscribed, and sworne Article of Religion.

Therefore when they require three things to the true Church, true and lawfullie consecrated preists, and preachers, the pure word of God preached, and Sacraments duely ministred, and all these shall be found in the Roman Church in all ages from the first preaching of Christ, and not any one of them in the protestant parlamentary Church of England, or any such other, but a manifest opposition and persecution of those sacred preachers of the word, and ministers of the Sacraments, as of the word, and Sacraments themselues, so preached, and ministred, none of these can possibly bee the true Church of Christ, but a company of professed aduersaries and enemies vnto it: and that the onely true Church which they haue so vnchristianly persecuted the Catholike Romā church is that true and most holy church of Christ.


Wherin sacrificing and Massinge Preisthood, Preists, and the sacrifice of Masse, are pro­ued by learned Protestants, and other testi­monies, from the history of Melchisedech. Gen. 14. THE I. CHAPTER.

SO vndoubted a veritie, and necessary a thinge it was, for our blessed Sauiour cominge into the worlde, to perfect the Lawe of Moyses, and euacuate the exter­nall, vnperfect preisthood, sacrifices, and ceremonials thereof, and to institute and ordeine a sacrifice, and preisthood more perfect and independant, to continue for euer, as his lawe and Religion is to doe, and to geue a most sure, and timely war­ning and notice of this to the world, that when God had made the first promise of the Messias vnto Abraham, in the 12. and 13. chapter of Genesis, in the very next the [Page 9] 14. chapter following, hee reuealed by the preisthood and sacrifice of Melchisedech longe before either the lawe, preisthood, or the sacrifices thereof were deliuered to Moises, what the euerduringe preisthood, and sacrifice of the Messias, and his lawe should bee. For so both the Prophet Dauid, S. Paule to the Hebrues, S. Peter in the ca­non of the holy Masse, being Author ther­of, as shall bee proued hereafter, the aun­cient Rabines before Christ, as protestants them selues acknowledge, so likewise by their warrant, the most auncient and holy Fathers of the Church of Christ, doe pro­ue their preisthood, and sacrifice of Christ, and his sacrificinge preists, in the lawe of the Ghospell, from the wordes of Moises: these be our english protestants trāslation.

2. Melchisedech Kinge of Salem, brought forth bread and wine: and hee was the preist of the most high God. The greeke readinge, is: For hee was the preist of the most high God: signifying thereby, that hee did the preistly sacrificall office, with that breade and wine: and although in the hebrue the verbe Hotzi, which our protestants tran­slate, brought forth, ordinarily where it is [Page 10] not otherwise limited and restricted, hath that signification, yet beeing confined as here it is, to the office of a sacrificing preist, such as Melchisedech was, it must bee ap­propriated to his office of sacrificinge, o­therwise the reasō which the scripture ma­keth. because hee was a preist, is superfluous. And the rather in this case, because in the hebrue text, this bringinge forth of breade and wine by this extraordinary preist, hath relation vnto God; and so must needes bee a sacrificall action: for the bringinge forth of bread and wine, or matter of any sacri­fice to God, by a preist that is a sacrificer, must needes bee a sacrifice. The hebrue is thus: Melchisedech Kinge of Salem brought forth breade and wine, hee beeing a preist, to God the most highe. The name God here in Hebrue Leeb, beeing the datiue case, and answeringe the production of the breade and wine, and not the word preist, for o­therwise it would not bee true constructiō in that language, the particle le there ser­uinge to the datiue, and not genitiue case. And therfore, as Franciscus Stancarus that great protestant professor of hebrue, and others tell vs, Rabbi Samuel vppon this [Page 11] place of Genesis, doth thus expound it: ac­tus Sacerdotij tradidit: erat enim ipse sacrifi­cans panem & vinum Deo sancto & benedic­to. Hee deliuered the acts of preisthood, for hee was sacrificing bread and wine to God ho­lie and blessed. Where hee plainely expoun­deth it, as I did before, referring the brin­ging forth of the bread and wine by Mel­chisedech the preist, to God holy and blessed. Which is more plaine by the words imme­diatlie following in the hebrue: veicbare­chehu and hee blessed him: That is to say, hee blessed or praysed God, of whome the immediate laste speach was. Rabb. Samul. in cap. 14. Geness. Francisc. Stancar. in l. 10. de art. fid. Petr. Galat. ibid. c. 6. & alij.

3. So that a preist that vsed to sacrifice, beeing proued by the original text of scrip­ture to haue offered or brought forth bread and wine to God the most high and bles­sed, and praised him, must needes bee said as the Rabbine expoundeth it, to haue sa­crificed bread and wine vnto him. So doe the holy fathers: panem & vinum obtulit: Melchisedech offered bread and wine: saith S. Cyprian, the old Roman Masse and S. Am­brose: Quod tibi obtulit summus Sacerdos [Page 12] Melchisedech: The high preist Melchisedech offered sacrifice to God. S. Hierome saith: In Typo Christi panem & vinum obtulit, & my­sterium Christianum in Saluatoris corpore & sanguine dedicauit. In figure of Christ, hee offered bread and wine, and dedicated the Christian mystery, in the body and blood of our Sauiour. So S. Augustine, S. Leo, Ar­nobius, Eucherius, Primasius, Eusebius Caesariensis, Theodoretus and others of the primatiue church, both greeke and latine. Cyprian. epist. 63. Miss. Rom in can. Ambros. l. 4. de Sacram. c. 6. l. 5. c. 1. ad cap. 5. ad Hebr. Hierom. epistol. 17. ad Marcell. c. 2. in quaest. in Gen. in psal. 75 109. ad cap 26. Math. August. in psal. 33. de cia [...]tat Dei. l. 6. c. 22. epist. 95. Arnob. Rom. in psal. 109 Leo serm. 2. anni vers. Assumpt Eucherius Lugd. ho­mil. 5. de Pasch. Primas. in c. 5. ad Hebr. Theodoret. quaest. 63. in Genes. & ad psalm. 109. Protest. Articl. of Relig. articul. 7. scrip­tures.

4. And except wee will say there was a tradition of so great a mistery and necessa­rie to saluation (which the Religion of our english protestāts denieth) or that the Pro­phet Dauid had some new particular reue­lation [Page 13] of this thing, which though it should bee gratis spoken by protestants, doth in­uinciblie confirme what hath bene said of this matter; wee must needes graunt that this holy prophet, did expound and vnder­stand that action of Melchisedech, as so many authorities remembred did, for hee maketh it a thinge so certaine, that hee bringeth in God him selfe testifyinge by oath, that it was so: Thus by protestantes translation hee speaketh of Christs preist­hood and consequently sacrifice, from this place: The Lord hath sworne and will not re­pent, thou art a preist for euer: after the order of Melchisedech. (psal. 109. or 110. vers. 4.) For wee doe not reade in any other passage of scripture, before Dauids time but in that place of Genesis, what the order, preist­hood, or sacrifice of Melchisedech was. The same is testified by S. Paule the Apostle to the Hebrues. (Hebr. 5.6. & 7.17.) And all learned texts Hebrue, Chaldy, Greeke and Latine agree; onely the Hebrue maketh it plaine, that God had made such a promise to Melchisedech, that Christ should bee a preist after his order for euer.

5. For where our English protestantes [Page 14] takinge vppon them to translate and fol­lowe the Hebrue, and as before translate: Thou art a preist for euer after the order of Melchisedech: The Hebrue is: Our Lord hath sworne, and will according to my word, or, as I promised to Melchisedech. Hal dibrati Malchisedech. Where wee cannot without corrupting the Hebrue dibrati, takinge the last letter away reade otherwise. Therefore seing S. Paul plainely saith, that Christ was a preist after the order or maner of Melchise­dech: [...] repeating it in diuers places: And the Prophet Dauid saith, that God swore it, and so promised to Melchisedech: wee must needes beleeue that Christs preisthood and sacrifice, after this order to continue for euer is vndenia­bly testified and expressed in that place of Genesis, and act of Melchisedech. Which, to leaue S. Paul vntill I come to the new testament, is proued by the greatest pro­testants that euer were.

6. Luther vppon that place alleaged by Dauid. (in psalm. 110. Tom. 8.) saith: Mel­chisedech Rex erat, & Sacerdos, obtulit pa­nem & vinum, pro Patriarcha Abraham & e­ius familia. Quid est vero oblatio panis & vi­ni [Page 15] pro Abrahamo? Hoc exprimit Sacerdotium Christi ab hoc tempore vsque ad finem mundi, quo mysterium altaris Sacramentum pretiosi corporis & sanguinis sui offert Ecclesia. Mel­chisedech was a Kinge and Preist, hee offered bread and wine for Abraham, and his family. What doth the offeringe of bread and wine for Abrahā meane? This doth expresse the preist­hood of Christ from this time to the end of the world, in which the church doth offer the mis­tical Sacrament of his pretious body and blood. Philip Melancthon in concil. Theolog. part. 2. pag. 373. saith: Excipit Melchisedech re­deuntem ex praelio Abraham, & eum ad sacri­ficium admittit, eique benedicit. Melchisedech receaueth Abraham returninge from battaile, and admitteth him to sacrifice, and blesseth him. Caluine diuers times confesseth. in c. 7. ad Hebr. vers. 9. pag. 924. That this was the opinion of the old Fathers, and hee plainely saith. Veteres Ecclesiae Doctores in hac opinione fuerent, vt in oblationem panis & vini insisterunt, sic autem loquuntur. Chri­stus Sacerdos est secundum ordinem Melchi­sedech, atqui panem & vinum Melchisedech obtulit, ergo panis & vini sacrificium Sacer­dotio Christi conuenit. The auncient Fathers [Page 16] were in this opinion, that they insisted in the oblation of bread and wine, for so they speake, Christ is a preist after the order of Melchise­dech, but Melchisedech did offer breade and wine, therefore the sacrifice of bread and wine agreeth to the preisthood of Christ.

7. The godly and learned man, as Mas­ter Doctor Sutcliffe calleth Andreas Crasto­uius the Caluinist. (l. 5. de Miss. papist. c. 26. Andr. Crasteuius l. de opific. miss. 1. sect. 66.) saith: wee may not reiect the consent and harmony of the auncient Fathers, both for their nearenes to the Apostles age, and the singular agreemēt of them al together: yet he addeth: hic omnium veluti conspira­tione oblatio Melchisedechi sacra proponitur, vt non tantum Abrahae militibusque, sed etiā Deo incruentum sacrificium simboli [...]è oblatum videatur. Here as it were with consent of all, the holy oblation of Melchisedech is proposed; that it was not onely to Abraham and his soul­diers, but that it seemeth to haue beene an vn­bloody sacrifice simbolically offered also to God. Theodor Bibliāder a learned protestant. (l. 2. de Trinit. pag. 89.) writeth: erat apud ve­teres Hebraeos dogma receptissimum, in ad­uentu Missiae benedicti cessatura esse omnia le­galia [Page 17] sacrificia, tantumque celebrandum sacri­ficium Thoda gratiarum actionis, laudis & confessionis: & illud peragendum pane & vi­no, sicut Melchisedech Rex Salem & Sacerdos Dei altissimi, temporibus Abrahami panem & vinum protulit. It was among the old He­brues a most receaued Maxime, that at the coming of the blessed Messias, all legall sa­crifices should cease, and onely the sacri­fice Thoda of thankes geuing, praise and confession, should bee celebrated, and that to bee done with bread and wine, as Mel­chisedech King of Salem and preist of God most high in the time of Abraham brought forth breade and wine. Thus this learned protestant.

8. But where hee saith, onely that the Rabbines wrote thus; Melchisedech did bringe forth bread and wine, that is his glosse; for Frāciscus Stancarus (Apud Petr. Gallat. l. 10. de arcan) The best learned pro­testant of his time in the Hebrue antiqui­ties, doth assure vs from the most auntient Rabbines (of which I haue cited Rabbi Samuel before) the like, or more plaine, for the sacrificing of Melchisedechs bread and wine; and that onely neuer to cease, [Page 18] but to continue in the time of the Messias So haue R. Moses Hadarsan, R. Pinhas, and R. Ioai, as the same protestant with others testifieth. So that wee plainely see, by all authoritie, the holy scriptures, the aun­cient Rabbines, and the generall consent of the holy primatiue Fathers of Christs church, as they are warranted by the best learned protestants of forrein natiōs whe­ther Lutherans, or Caluinists, that both Melchisedech (the plaine figure of Christ in this) did offer sacrifice in bread & wine: and this kinde of sacrifice though after a more excellent maner, as the lawe of the Messias so requireth, was to bee offered by him, and his holy preists in that lawe. Now let vs come to our English protestants: to make all sure from any contradiction, and learne of them that the best learned of thē doe so write, and all of them ought soe to acknowledge by their owne Religion.

9. For euidence whereof, it is a com­mon maxime and ground of Religion a­mong them, that the scriptures especially as they translate them, and logically dedu­ced conclusions from them, are the word of God. (Feild. pag. 226. wotton def. of Par­kins [Page 19] pag. 467.) To speake in their wordes: all matters concluded logically out of the scrip­tures ar the word of God, aswel as if they were expressely set downe in it word by word. And so of necessitie must they all say, if they will maintaine any externall shew of Reli­gion, for reiecting traditions, and the au­thoritie of the church, as they doe, and clai­minge onely by scriptures in all matters of faith, they must needes allowe soe ample authoritie to deductions from scriptures: for euident it is, and they willingly con­fesse, that all things which they hold euen as matters of faith, are not expressely sett downe in scriptures. And this is an expres­se article of faith with them, sett downe in the 6. article of their Religion, confirmed by parlaments, and subscribed and sworne vnto, by all protestant Bishops, and minis­ters of England. The wordes of this their sworne and subscribed vnto Religion in this point are these. Articles of Engl. protest. Religion ratified by the parlaments and canons of Q. Eliz. and King Iames articul. 6.

10. Holy scripture conteyneth all thinges necessary for saluation: so that whatsoeuer is not read therin, nor may bee proued thereby, [Page 20] is not to bee required of any mā, that it should bee beleeued as an article of the faith. Ther­fore things so reade in scripture and therby proued, must needes bee articles of faith, otherwise Religion should bee without ar­ticles of faith, which is vnpossible, for by this protestant Religion, there is no other meanes to make or proue them such. Being thus directed by these protestants and by their direction, I make this Argument and proofe from scriptures as they translate thē: Euery high preist is ordeined to offer sacri­fice for sinnes. (Hebr. But Mel­chisedech was an high preist: Therefore ordeyned to offer sacrifice for sinnes. The first or maior proposition, is the very wor­des of S. Paule, as our protestants translate him. The minor or second proposition, is theire translation of the Prophet Moises: Melchisedech was the preist of the most high God. (Gen. 14.18.) Where hee is called, the preist, by excellency and blessing Abra­ham, and called by S Paule, better or grea­ter then Abraham. (Hebr. Who also was a great preist and patriarke, and as a superiour receauing tithes of him: and so eminent and cheife, that the order of [Page 21] which hee was, is not onely called the or­der of Melchisedech, but Christ himselfe often termed high preist after the order of Melchisedech: and as our protestants also translate, after the similitude of Melchise­dech, as both the Greeke and Latine texts also are: Therefore Melchisedech of neces­sitie was an high preist. Therefore againe the conclusion, which in a true Argument and Sillogisme, as this is, cannot bee de­nied, that Melchisedech offered sacrifice, beeing therto ordeyned, is most certaine and an article of faith by these protestants Religion before.

11. And because by the rule of their Re­ligion, wee may not seeke but in scripture to knowe what sacrifice it was, which hee offered, it must needes bee that sacrifice of bread and wine, which the scripture Rab­bins, Fathers, and forreine protestants haue told vs of before: for wee do not find any other sacrifice, or matter like a sacrifi­ce in scripture attributed to Melchisedech. If any man shall say, that S. Paule speaking of all high preists offering sacrifice, mea­neth sacrifice vnproperly, as prayers and such deuotions: I answere this is not onely [Page 22] vnproperly, but by true consequence blas­phemously spoken, vtterly denyinge that either the preists of the Lawe of Nature, or Moises, or Christ did offer any sacrifice, and so no sacrifice for sinne beeinge offe­red by Christ, mans redemption was not wrought by Christ, but man is vnredee­med, and Christ was not the Sauiour of the world; for in that place as S. Paul speaketh of euery high preist and preistly orders, he also speaketh of the externall sacrifices of of them, in their order and time. And so doth the protestant publicke glosse vppon those wordes of S. Paule: Euery high preist is ordeyned to offer sacrifice: expound them in these termes: Hee bringeth a reason, why it must needes bee, that Christ should haue a body that hee might haue what to offer, for otherwise hee could not bee an highe preist. (Protest. Annotat. in cap. 8. Hebr. v. 3) Therfore by these protestants S. Paul spea­keth of an externall and properly named sacrifice, and that therefore Melchisedech, as well as other high preists, did offer an external sacrifice, otherwise by their owne reason the same which S. Paul alleageth, hee could not bee an high preist, as the holy [Page 23] scripture proueth hee was, not offering any externall sacrifice, which both by S. Paule so many testimonies before, and the pu­blicke and authoritatiue exposition of En­glish Protestants, is essentially and vnsepa­rably belonging to al true preists & preist­hood.

12. The Protestant Bishop D. Morton. (Appeale l. 3. c. 13. pag. 394.) plainely gra­unteth that Melchisedech offered an exter­nall sacrifice, wherein there was really bread and wine. Hee further proueth from the Rabbins and Bibliander. (supr. cent. 1.) That at the cominge of the Messias, all le­gall sacrifices should ceise, and a sacrifice in bread and wine should onely stil continue. And constantly auoucheth for the common do­ctrine of English Protestants in these wor­des: The protestants acknowledge in the Eu­charist a sacrifice Euc [...]aristicall. (Mort. sup. l. 3. c. 13) The present protestant Arch­bishop of Canterbury director of Master Mason, and hee directed by him directly graunt, that the words of Christ concer­ning his body and blood to bee giuen, ar­gue a sacrifice to God. (Franc. Mason lib. 5. pag. 233.) And cite and graunt further in [Page 24] this maner. (pag. 243.) Christ hauinge offe­red himselfe for a soueraigne sacrifice vnto his Father, ordeyned that wee should offer a re­membrance thereof, vnto God, instead of a sa­crifice. An other saith (Middle. papistom. pag. 92.113.) The sacrifice of the Altare, and vn­bloodye sacrifice, were vsed in the primatiue church: and the auncient Fathers called the sacrifice of the body and blood of Christ, a sa­crifice. And againe. (pag. The primatiue church did offer sacrifice at the Altar, for the dead. Sacrifice for the dead, was a tradition of the Apostles, and the auncient Fathers. And Isaac Casaubon the knowne french stipendary champion for the Protestants of England, writeth thus of our Kinge in this matter. (Respons. ad Card. Peron. pag. 51.) The Kinge is neither ignorant of, nor denieth, that the Fathers of the primatiue church did acknowledge one sa­crifice in Christian Religion, that succeeded in place of all the sacrifices in the lawe of Mo­ses. And least any man should doubt, what sacrifice hee ment, by so speaking, hee tel­leth vs, it is. The body of Christ in the Eucha­rist, as Catholicks hold: and addeth there: Haec est fides Regis, haec est fides Ecclesiae [Page 25] Anglicanae. This is the faiih of the Kinge, this is the faith of the English church. And writeth to Cardinall Perron in these wor­des: The Kinge said in the hearing of manic, and wished him so to signifie to Cardinal Per­ron, that hee agreed with the Cardinal in his opiniō, de duplici sacrificio, expiationis nempe, & commemorationis, siue Religionis. Concer­ning two kinds of sacrifice, the one of expia­tion for the world, the other commemoratiue, or of Religion. Which last Cardinall Per­ron with all Catholicks take to bee the sa­crifice of Masse: Therefore if the English Protestant church and his maiestie, agree so far with Catholicks, the attonement wil sooner bee made in this matter.

13. Neither did Casaubon here assume for his maiestie, and English Protestants, any new thinge, but the same, which they had professed and graunted in their most solemne and publicke decrees and procee­dings, from the first beginning of their par­lamentary Religion in the time of Queene Elizabeth, or sooner. For wee are taught by these protestants, that in the first parlamēt of that Queene, when Catholick Religion was suppressed, yet both shee, her nobles, [Page 26] new Bishops, and the rest continued in this opinion, that there was an externall sacri­fice in the church, and the Masse was this externall sacrifice: for appointing a kinde of disputation in questions they most disli­ked in Catholike Religion, or wherin they thought themselues to haue most aduanta­ge, they set downe but three conclusions: The first of a straunge tongue, in com­mon prayer: the second concerninge cere­monies: And the third and laste is thus: It cannot bee proued by the worde of God, that there is in the Masse offered vp a sacrifice pro­pitiatory for the quicke and the dead. [...]h. Stow and Howes histor. an. 1. Elizab. Theater of Brit. an. 1. Eliz.) Where they do not deny an externall sacrifice, in the churche of Christ, [...]hether that the Maste is this ex­ternall sacrifice, but so farre agree with Ca­tholicks; but they only deny, that by scrip­ture, which they onely vnderstand by the worde of God, the sacrifice of Masse can bee proued a sacrifice propitiatory for the quick and dead. Neuer denying it to bee a com­memoratiue and Eucharistical sacrifice, or of Religion as his maiesty before calleth it, by the mouth of Casaubon. Neither doe [Page 27] they absolutly deny it to bee a propitiatory sacrifice for the quicke and dead, but that it cannot bee so proued by scripture: neuer denying but by traditiō it may so bee pro­ued, as some protestants haue confessed before, and shal manifestly be proued here­after by all testimonies.

14. And to make euident demonstra­tion by these protestants of England, that they all doe, or should, both allowe an ex­ternal sacrifice, and sacrificing preists, and preisthood, which they haue so longe and greeuously persecuted, there was yet neuer any protestant Prince, Kinge, or Queene in England, but by publick authoritie and lawe of Parlament allowed, and receaued the holy sacrifice of Masse, & consequent­lie sacrificinge and massinge preists and preisthood, beeing as al learning teacheth, indiuisible and vnseparable correlatiues, maturally and mutually dependinge one of the other. It is euident that Kinge Henry 8. (Stat. Hen. 8. testament. vlt.) Both by Parlament, and his laste wil allowed Masse both for the quick and dead. King Edward the sixt. (Theat. of great Brit. in Henr. 8. Statut. an. 1. Edward. 6. cap. 1.) Enacted a [Page 28] a particular statute thereof confirming the doctrine of reall presence, and it was in force, al his life: & was repealed by Queene Mary in respect it did allow to communi­cants to receaue in both kindes. (Stat. an. 1. Mar. parlam. 1. sess. 2. cap. 2.) Queene Eli­zabeth in her first parlament, reuiued this statute againe and it continued in force all her life. Parlam. an. 1. Elizab. And his ma­iestie that now is, in his first parlament re­ceaued and confirmed this very statute of the holy sacrifice of Masse, & the reall pre­sence, and is still in force neuer by him re­pealed. Parlament an. 1. Iacobi cap. 5. The statute it selfe is so cleare in this point, as it cannot bee contradicted. And besides this, the iniunctions of Kinge Edward the sixt, the best interpretors of his lawe doe so as­sure vs, where in the 3.21.22. Iniunction of his time wee finde then by his Regall Authoritie Masse, high Masse, altare, high altare, lights vppon the altare before the Sa­crament, Christs reall presence therein, and transubstantiation, vsed commonly in En­gland after this statute was enacted. (In­iunct. of Kinge Edw. 6. iniunct. 1.21.22.) And both for the time of Queene Eliza­beth, [Page 29] as also his maiestie that now is recea­uinge that statute.

15. The publicke collection of our sta­tutes. (Collectiō of Engl statutes an. D. 1611. Titul. seruice and Sacraments cap. 1.) Prin­ted cum priuilegio, by his maiesties allow­ance and commonly vsed by our protestant lawyers & others, hath this note and these words vppon this statute: Anno 1. Eduar­di sexti cap. 1. This act was repealed by 1. Mar. parl. 1. sess. 2. cap. 2. and is reuiued by 1. Iacobi cap. 25. But note the time of the first making of this statute, which was before that the Masse was taken away, when the opinion of the reall presence was not remoued from vs. Whereby it is manifest, that both Queene Elizabeth, and Kinge Iames re­uiuing and giuing full life, and validitie to this statute, of the doctrine of Masse, and reall presence, must needes giue the same allowance to those holy doctrines confir­med by that statute, and soe ought all En­glish Protestants cōforming themselues in matters of Religion, to the lawes and par­laments of Protestant Princes, the cheifest rules and squares by them in such procee­dings. And so neither any Catholicke or [Page 30] Protestant of England, except they will bee singular against the lawe of their owne Religion, can or may take exception a­gainst that is said before, or professe him­self an aduersary or persecutor of holy con­secrated sacrificinge Catholicke preists, or sacrifice of holy Masse, but rather reueren­ce & embrace them And thus much from the booke of Genesis, that the true Messias was to bee a sacrificinge preist, according vnto the order of Melchisedech, to insti­tute a new sacrificinge preisthood, and the externall holy sacrifice of Masse, to bee cō ­tinued in his church for euer.

The same proued with like allowance, and ap­probation of Protestants, out of the booke of Exodus. THE II. CHAPTER.

NOw let vs come to Exodus the next booke of Moyses. Where the protes­tants shall informe vs, that both the aun­cient Rabbines before Christ, the Fathers of the primatiue church, and the scripture it selfe expounded by the grounds of pro­testant [Page 31] Religion doe warrant vs, not onely that there was an externall sacrifice to bee continued in the time, and Religion of Christ, but that this sacrifice in particular was the blessed body and blood of Christ, vnder the formes of bread and wine, as it is offered in the holy Masse, by massinge and sacrificinge Catholicke preists; wee are told assuredly not onely from Catho­licks some of them liuing and writing be­fore these controuersies began, and which had beene eye witnesses of theire relation, but from protestants also, and those Sacra­mentary Caluinists, the greatest enemies to the holy sacrifice of Masse, and trans­substantiation, that vppon these wordes of Exodus in the 25. chapter where the vul­gare latine readeth: Et pones super mensam panes propositionis in conspectu m [...]o s [...]mper: and our English Protestants translate: and thou shalt set vppon the table shew bread be­fore mee alwaies. Petr. Gallatin. de Arcan Ca­thol. veritat. l. 10. cap. 6 Ioh. Vitus epist. Wintonicus. l. dure osiomart. rion. Franciscus Sta [...]car. in correct. Petri Gallatini l. 10. c. 6. Praefat Protestant. ad lectorem ante Petr. Gal­latin. edit. Francofurti an. 1612.

[Page 32]2. That the auncient Rabbines longe before Christ, expounded this place of the holy sacrifice of Christians, inferinge also from thence, as the text will giue warrant vnto (as I shall proue hereafter by protes­tant Religion) that this bread did signifie the sacrifice of the Messias, and that in his time, & in this sacrifice bread should be mi­raculously chaunged into his body: Stan­carus the great Sacramentary linguist, ci­teth and approueth Rabbi Iudas, liuing as hee saith many yeares before Christ, to write in these wordes: Erit hic panis duae­rum facierum, de quo scriptum est Exodi 25. capite. Lehem Phanim Aephanai tamid. panis facierum coram me semper. Quare autem dica­tur panis facierum, ratio est, quia ait R. Iu­das, transmutabitur ex substantia panis, cum sacrificabitur, in substantiam corporis Messiae, qui descendet de caelis. Et ipse idem erit sacri­ficium. Eritque inuisibilis atque impalpabilis, cuius rei fidem facit sedes Eliae. Et Magistri aiunt, eam ob rem dictum esse panem facierum, quia in ipso sacrificio erunt duae substantiae, di­uinitas & humanitas. This bread shall bee of two faces, of which it is written in the 25. chapter of Exodus. Bread of faces be­fore [Page 33] mee continually. And why it is called bread of faces, the reason is as Rabbi Iudas saith, because it shall bee chaunged when it is sacrificed out of the substance of bread into the substance of the body of the Mes­sias which shal come from heauen, and hee himselfe shall bee the sacrifice, and shal bee inuisibly and vnpalpable. To which the state of Elias giueth credit, and the Mas­ters say, that for that cause, it is called bread of faces, because in that sacrifice, there shal bee two substances, diuinitie and humanitie.

3. Neither doe the auncient Fathers of the Law of Christ expound it otherwise, but not finding how the things there spo­ken can bee rightly applied to the figura­tiue sacrifices of the Lawe of Moises, doe glosse it, as the old Rabbins did, expoun­ding it, of the holy sacrifice of Masse, in the Law of Christ: among whome, Theo­doret that auncient learned greeke Father, (Quaest. in Exod. quaest. 60.) expoundinge that scipture, and not finding how it could bee ment or intended for the things of that Law of Moses, saith in respect of that: per­spicuum est ista fuisse super [...]ua, Deoque mini­me [Page 34] grata. Nos autem sacrificium interiora pe­netrans celebramus, offerentes Deo incensum cum lumine lucernarum, & mystica sacrae men­sae consecratione. It is euidēt that these thin­ges were superfluous and not acceptable to God. But wee (Christians) doe celebrate the sacrifice that penetrateth the internall thinges, offering vnto God incense with light of candels, and the mysticall conse­cration of the holy table. Which in other places. (In Philotheo c. 20. Dialog. 2. & ad cap. 6. epistol. ad Hebr.) Hee calleth, mysti­cum diuinum & salutare sacrificium, corpus & sanguinem Christi: The mysticall, diuine, and sauing sacrifice, the body, and blood of Christ. Which he commannded the preists of the new lawe to offer when hee said to his Apostles, doe this in my commemoration.

4. Neither can this place of scripture, if wee will bee directed by protestants, carry any other so proper interpretation: for first by their rule of the originall Hebrue ton­gue, in this place to bee followed, it is as I haue shewed before Lehem, Phanim, bread of faces, Aquila readeth as the Hebrue, [...]. The common Greeke, [...] bread before God, as Sebastian Ca­stalio, [Page 35] panis appositiuus, bread set before God, and our protestants seeme to meane no o­ther, when they translate it, shew bread: for by their owne translation God thus com­maundeth: Thou shalt set vppon the table shew bread before mec alway. (Exod. 25. v. 30.) The table on which this bread was thus to bee placed, was of Shittim incor­ruptible wood, the table to bee couered with pure gold, with a crowne of gold rounde about it. And foure rings of gold, and staues of Shittim incorruptible wood couered with gold to beare it by. All the vessels belonginge to this holy table were of pure gold, and seuen golden lamps of gold besides cādlesticks of gold to burne before this holy sacrifice, and a table continually, and all this in the most holy place the propitiatory, where God spake vnto that people: which beeing so strictly commaunded by God, of this, and noe o­ther sacrifice, argueth, that which was fi­gured herin should bee the most honora­ble, and continuinge sacrifice, not to end with the propitiatory, and Gods appearing there, but to continue in the holy Religion of the Messias, therin prefigured. Which must needes bee of that excellency there [Page 36] described with so great glory, to bee euer in the sight of God.

5. What superstition and idolatrie by Protestant Religiō allowing (no such Re­uerence but to Christ himselfe) was this, except some great supernatural mistery and worthie that reuerence, had beene figured therin? and nothing there is by their Reli­gion, that can haue so much, but the bles­sed body of Christ. Therefore they must needes graunt this moste holy, continuall, and most pleasing sacrifice to God, to bee there prefigured. And if wee follow their rule of concordance of places, they para­lell with this, the 24. chapter of Leuiticus, where this sacrifice is made of pure flower, baked into cakes, set vppon the pure table be­fore the Lord, it is a memoriall, an offeringe made to the Lord, an euerlasting couenant, to be eaten in the holy place, most holy of all offe­rings, by a perpetuall statute. Thus our pro­testants. Which as it cannot bee verified of any sacrifice of Moises Lawe, vnperfect, figuratiue, and ended by Christ so longe since, neuer to bee reuiued againe, neuer holy in themselues, and protestants pretend no such sacrifice for them, beeing in all [Page 37] thinges most euidently consonant, and a­greeinge with that, which Catholickes maintaine, and proue of the most blessed sacrifice, of Christs most sacred body, and blood, offered vpon an euer duringe altar, and most acceptable in the sight of God, it must needes be vnderstood of this, and nothing els.

6. Also in the same Booke of Exodus written by Moses, the sacrifice of the Pas­chall Lambe (a figure of this most holy sa­crifice) was instituted: for although this may be said to forshew the death of Christ, yet it cannot bee denied denied, but it also & properly represented this our holy com­memoratiue sacrifice, and that this Paschal lambe was also a sacrifice, for so the scrip­tures witnesse. (Exod. c. 12. v. 6.) Ve sha­hatu otho: and they shal sacrifice him: Thus the Hebrue, so the Greeke, so the Latine, immolabitque eum: and our protestants tran­slatinge: shall kill it: make it a new text, the scripture beeing otherwise, and so they themselues translate in the same chapter. (Exod. c. 12. v. 27.) It is the sacrifice of the Lords passouer, as the Hebrue, Sebac, Greek Cobia, Latine victima is. And in the booke [Page 38] of members. (c. 9. v. 13.) Our protestants translate it, offerringe equiualent with sa­crifice, so it is in the new testament in di­uers places, (Marc. cap. 14. Luc. c. 22. v 7.) And that it more properly signifieth Chri­stes holy oblation in the Eucharist, then vpon the Crosse, the reasons ar many and manifest. His oblation vpon the Crosse did not fall vppon the fourteenth day, neither at eueninge, as the commaundement of this was. (Exod. 12. Num. 9.) but vpon the fifteenth day at none time and not the eue­ninge. Neither was Christ crucified in me­mory of any passouer or deliuery, neither crucified so to bee eaten, neither did or might any eate or drinke his body or blood so sacrificed. Neither was hee so sacrificed in any house as the commaundement was, or in Hierusalem, but without the towne in the open feild. And not onely the bapti­zed and cleane, but all others ought to eate and receaue by faith Christ sacrificed vp­pon the Crosse: which was forbidden in the Paschall Lambe and that which was figured in it as an euerlasting memoriall. (Exod. 12. v. 14. Leuit. 23. Num. 28. Exod. c. 12. v. Num. c. 9.22.)

[Page 39]7. And this sacrifice of the Lambe was instituted before Aarons preisthood, as that of Melchisedech was, and so as Philo writeth. (l. 1. de vita Moisis.) The old cus­tome therein continued, that the cheife of families should exercise the preistly func­tion, and so that sacrifice of the Lambe as wel as that of Melchisedech, figures of our most holy sacrifice and Sacrament, were eaten and receaued by all: whereas the sa­crifices of Moises Law offered by the prei­stes of Aarons order, were onely receaued by the preists, & those of the tribe of Leui. (1. Corinth. 9.13. Deuter. 18.1. Num. 10.9. & 18.20.) And of all men our protestantes that would haue the Eucharist celebrated only with a communion for others besides the preist to receaue, and communicate should bee of this opinion, if they would speake consequently, as learned and truely religious men must doe: and except they can proue a bit of Bakers breade to bee a more excellent and honorable signe, and more perfectly to figure and represent the oblation and death of Christ, then an In­nocent Lambe so ceremoniously, and reli­giously sacrificed and receiued as that was, [Page 40] and say with the blasphemous Iewes, that the lawe of Christ is not more perfect then the lawe of Moises, and still offer vp a Pas­chall Lambe, they must needes acknow­ledge, that wee Christians haue a farre more excellent sacrifice, figured by that Lambe, then Caluins communion is.

And this is plainely proued by our bles­sed Sauiour himselfe, who so soone as hee had celebrated the sacrifice of the Paschall Lambe, and imposed an end vnto those sa­crifices of the law, there presently at the same time, and in the same sacrificing wor­des wherewith bee ended that which was to cease, hee founded and instituted the most holy sacrifice of the law of the ghos­pell to continue for euer, and neuer to bee altered or taken away. (Matth. c. 26. v. 18. Luc. c. 22. v. 19.) And the Hebrue worde, Gasha, in which language Christ spake at that time, is an vsuall sacrificinge word, in holy scriptures, and must needes bee the same, wherwith hee spake in S. Luke, and S. Paul thus repeateth. Doe this in my com­memoration. (1. Corinth. cap. 11. v. 25.) For although wee haue not any Hebrue text of those places, yet that sacrificinge Hebrue [Page 41] word, beeing the Hebrue to that Greeke and Latine which wee haue, seing Christ spake in Hebrue, wee must needes affirme, they were both alike, and is a sacrificinge word, so vsed seuen or eight times, in one (the 29.) chapter of Exodus, and so many other scriptures, as I haue here quoted: as likewise the greeke which wee haue, and protestants should as they protest to doe, follow in the new testament. Leuit. c. 16. v. 9. Exod. c. 10. v. 25. Numer. c. 6. v. 10.11. Leuit. c. 9. v. 7. c. 16.22. Leuit. 14. v. cap. 15. v. c. 16. v. 9.24. c. 17.9. c. 22. v. 23.24. c. 23. v. Numer. c. 6. v. c. 8. v. 12. cap. 9. v. cap. 15. v. cap. 15. v. 29.30. Fr. Mas. l. 5. cap. 6. pag. 235.243.

9. And our protestants of England free­lie acknowledge, that both the primatiue Fathers and councels doe so testifie: The present protestant Archbishop of Canter­bury, director to Master Mason, together with his directed scribe confesse: This is the iudgement of the Fathers: Irenaeus saith, that Christ did then teach, the oblation of the new [Page 42] testament, which the church throughout all the world doth vse. Chrisostom saith, the wor­des of the Lord, giue strength to the sacri­fice vntill the end of the world. So they and others write of S. Cyprian, S. Ambrose, S. Augustine, S. Cyrill, S. Leo Fulgentius, and others. (Park. problom. pag. 153.154. Mor­ton. appeall. 2. cap. 6. Mason. l. 5. pag. 243.) And for councels say: The Nicen (first) co­uncell in that Canon which Caluine and all others receaue, saith plainely, that the Lambe of God offered vnbloodely, is laide vppon the holy table. And for their owne opinion are forced to confesse, that Christ did in that place offer his body and blood in sacrifice: for beeinge vrged with this Argument. Christ said: This is my body which is giuē for you, or as it is in S. Paul, which is broken for you: and againe. This is my blood of the new testament, which is shedd for you, is shedd, is broken, is giuen not to you, but to God for you, doe not these wordes argue a reall, actuall and proper sacrifice? They aunswere and graunt in these words: They argue a sacrifice to God. (Prot. Archb. Abb. and Franc. Mason supr. l. 5. pag. 233.) Therefore of necessitie must also graunt, that it is the most holy sacri­fice [Page 43] of Christs body, and blood figured in that Paschall Lambe, as so many authori­ties haue told vs: and except the sacrifice of Christs body and blood be not a propi­tiatory sacrifice for sinnes (which they may not say) they must needes confesse, that in holy Masse preists doe offer, not onely a commemoratiue, but a propitiatorie sacri­fice.

The same proued with allowance and consent of Protestants out of the booke of Leuiticus. THE III. CHAPTER.

THe Protestant correctors of Petrus Gallatinus doe assure vs. (Franciscus Stancar. in l. 10. c. 7. Petr. Gallatin. de Ar­can. Leuit. cap. 21. v. 8.) That where our English Protestants trāslate in the 21 chap­ter of Leuiticus: Thou shalt sanctify him ther­fore, for he offereth the breade of thy God: They should reade: & sanctificabis cum, quia carnem Dei tui ipse est, vel erit sacrificans. Thou shalt sanctifie him (the preist) because hee is, or shall bee sacrificinge the flesh of thy [Page 44] God. There teaching, that the preists of the new law are vnderstood, as also their holy sacrifice of Masse, wherein they offer the blessed body and blood of Christ our God: and therefore great sanctification and san­ctitie is required to their callinge. And they proue by the Iewes themselues. (Leuit. c 21. v. That the worde Lehem, which our English Protestantes translate bread, doth in that place signifie flesh and not bread, as it often doth, and except those protestants deceaue vs, it so signifieth foure times in that chapter. Accordinge to that saying of Christ by English Protestants: My flesh is meate in deed, and my blood is drinke in deede. (Ioh. cap. 6. v. 55.) And their frēd Frosterus with other Hebritians acknowledgeth, that it is taken for flesh e­uen in sacrifices, and citeth: Gen. 3. Exod. 18.1. Samuel. 14.2. Samuel. 9. psal. 136. Prouerb. 30. and concludeth with Mala­chias c. 1. v. 6. In which places the word is Lehem, the same which in this place of Leuiticus. And the cited protestants cor­rectors of Gallatinus bringe Rabbi Dauid Kimhi. (in Serassim apud protest. sup.) al­leaging for this reading of Lehem, not on­lie [Page 45] this place of Leuiticus) but cap. 8. Deu­ter. Numer. 28. Ioh. cap. 6. Where they pro­ue this to bee sense of that place, and of the Hebrue word, signifying there the most ho­lie sacrifice of Catholick Christians.

2. They further proue it, by the aun­cient Rabbins R. Simeon & others. (Fran­cisc. Stanc. sup. l. 10. c. 7. in Gallatin.) That when this sacrifice should bee offered, all others were to cease, and this to be celebra­ted, in bread and wine, and by the great power of words from the mouth of the preist, this sa­crifice on euery altare shall bee chaunged into the body of the Messias▪ Virtute ingenti ver­borum Sanctorum quae ab ore Sacerdotum ma­nabit, illud omne sacrificium quoad in vnaqua­que ara celebrabitur, in corpus Messiae con­uertetur. And this is no more then our En­glish Protestants doe by publicke allowan­ce publish and print, both of the doctrine of the primatiue church of Christ, and themselues also in this: some of them assure vs the holy Fathers taught, that breade is made the body of Christ. It is chaunged, not in shape but nature. Christes body is made of breade, and his blood of wine. The preist by se­cret power doth chaunge the visible creatures [Page 46] into the substance of Christs body and blood. The bread doth passe into the nature of our Lords body. The primatiue church thought the sanctified and consecrated elements, to bee the body of Christ. (Mason. pag. 243. Parkins: pag. 153.154. Morton. appeale l. 2. c. 6. Sut­cliff. Subuers. pag. 32. Feild. pag. 150.

3. And to shew that diuers of the best learned of them for themselues are wholly of this opinion, besides diuers cited in o­ther places, one of their most iudicious wri­ters writeth with publick priuilege. (Couel. def. of Hooker pag. 116.117.276.) The om­nipotency of God maketh it his bodie. And a­gaine: To these persons (preists) God impar­teth power ouer his mistical bodie, which is the societie of soules, and ouer that naturall, which is himselfe, a worke which antiquitie calleth the making of Christs bodie. And confes­seth it for a reasonable satisfaction, to say, it is done by transubstantiation. And in an other worke speakinge of this preistlye power, hee addeth. (Couel. examin. pag. 105) By blessing visible elements, it maketh them inuisible grace, it hath to dispose of that flesh, which was giuen for the life of the world, and that blood which was powred out, to redeeme [Page 47] soules. And yet if wee neither had the aun­cient Rabbins, nor Fathers thus allowed vnto vs by protestants, neither the consent of forreine and domesticall protestants in this matter, but stand onely vpon the text of holy scripture it selfe in that one chapter of Leuiticus, and let it bee graunted that the word Lehem, may signifie in that place Breade, as probably as flesh, or more pro­bably, if any man would so desire; yet seing wee finde it so often as foure times in one chapter. (Leuit. cap. 21. per totum.) The bread of God, with an excellency aboue o­ther bread, and offered in sacrifice to God by preists, that are appointed and com­maunded to bee so extraordinarily holy by annointing with oile blessings and sancti­fications, and to bee so chaste, continent, and holy as is there commanded, & know­ing it was there but a figuratiue sacrifice, a figure of a more excellent to come, and preisthood also, when we see no such thing either for preistly dignitie, or holy sacrifice in the Sacramentary Religion, but all real­lie and truely verified in the Catholicke Romane Church, wee must needes inter­pret it of the holy preisthood and sacrifice [Page 48] thereof.

4. Wee reade in the same booke of Le­uiticus often mention of the sacrifice Tho­dah: in one (the seuenth) chapter: (v. Leuitic. cap. 22. v. 28.) there is di­uers times sett downe this Sebac Thodah, sa­crifice Thodah. And it is described to bee Caloth Matzoth. Our protestants translate it: Sacrifice of thāks giuing, vnleuened cakes, and, Caloth Beluloth, vnleuened wafers, by our protestants translation. Who there can it also. (v. 13.15.) Sacrifice of thanksgiuing, of peace offerings. And againe: Sacrifice of peace offerings, for thanksgiuing: Such was the dignitie of this sacrifice, at least in that which it prefigured, for of it self but meane as we see, that as many learned protestants Theodor Bibliāder, Franciscus Stancarus, the English Protestant Bishop D. Morton, and others assure vs: erat apud veteres He­braeos dogma receptissimum: It was a moste commonly receaued opinion amonge the olde Hebrues, that at the cominge of the blessed Messias, all other legall sacrifices should cease, and onely the sacrifice Tho­dah, of thanksgiuing praise & confession, should bee celebrated: and that to bee ce­lebrated [Page 49] with bread & wine. Theod. Bibliād. 2. de Trinit. pag. 89. Francis. Stancar: in emēd. lib. Petr. Gallatin. l. 10. Morton appeale Hie­ronym. à Sancta fide l. 1. contr. Iud. cap. 9. Tal­muld. apud. eund. 16. Froster. Lexic. v. Thoda.

5. And to make all sure from exception, the Prophet Dauid testifieth as much. (psal. 50. v. For making rela­tiō in the 49. (by the Hebrues 50.) psalme, how God would reiect the sacrifice of the Iewes, and haue a new more pleasinge sacrifice offered vnto him: when hee had reiected the former, hee addeth for the new that was to continue: Sebac Leholim Tho­dah. Sacrifice to God Thodah. Where both by the sacrificing Verb Sebac, and Thodah to bee offered in sacrifice vnto him, he ad­deth of them that shall offer it: and thou shalt glorifie mee: as our protestants trans­late it. And wheras in Leuiticus is onely mention made of cakes or wafers in this sacrifice, the same Prophet Dauid in the 116. psalme as the Rabbines before, ma­keth also mention of the cup or challice in this sacrifice. For saying there. (psal. 116. v. 17.) I will sacrifice the sacrifice Thodah Sebac Thodah: hee saith also, as our Pro­testants [Page 50] translate. (v. 12.13.) What shall I render vnto the Lord for all his benefites towardes mee? I will take the cup of saluation, and call vppon the name of the Lord. Where the Hebrue readeth: I will lift vp or offer, Ese the cup of saluation: for that which in the Greeke Latine and Protestant English is: I will take the cup or chalice, calicem salutaris accipiam, of saluation. So that if wee will iustifie both readings, it is euident that an holy chalice, was both to bee offered and receiued in this: and to take which text we will (as one wee must) because thinges of­fered in sacrifices were receiued, and thin­ges also in them receiued, were before of­fered, it is manifest by the Prophet, that the holy consecrated challice, was to bee offe­red and receiued in this sacrifice Thodah, as it is with Catholicks at this time.

6. And this was so knowne a veritie a­monge the Iewes, that as Hieronymus, à sancta fide, proueth against the Iewes. (l. 1. contr. Iudaeos cap. 9.) hee himselfe a Iew, it is often reiterated in theire Thalmud it selfe, est quaedam locutio saepe in Thalmud rei­terata, quae dicit sic: in tempore futuro vni­uersa sacrificia, excepto sacrificio confessionis [Page 51] annihilata erunt. And wee doe not finde in any Religion Christians or others, any cup or chalice, which truely or putatiuely, is termed the cup or chalice of saluation, but that which is consecrated and offered in holy Masse: of which Christ said as our protestants translate it. (Luc. cap. 22. v. 20. 1. Corinth. cap. 11. v. 24.) This cup is the new testament in my blood, which is shed for you. Marc. 14.24. This is my blood of the new tes­tament, which is shed for many. Matth. 26.28. This is my blood of the new testament which is shed for many, for the remission of sinnes. So that except wee will bee Antichristians, and deny the truth of the words of Christ, that which hee then gaue and offered, and is lawfully consecrated, preists doe stil of­fer in holy Masse, was and is this cup or chalice of saluation, fortold by the Prophet Dauid in this place.

7. And howesoeuer wee will interpret this word Thoda with protestant Hebri­tians, to signifie gloria gloriatio, laus lauda­tio, celebratio confessio, glory, glorification praise, commendation, celebration, confes­sion. (Froster. in Lexic. in v. Thoda pag. 355.) it cannot possibly bee better expressed and [Page 52] verified in any thinge then the holy sacri­fice of the blessed body & blood of Christ, which therfore the old canon of the Masse calleth sacrificium laudis, sacrifice of praise. For as S. Augustine saith. (l. 1. contr. ad­uersar. leg. & Prophetar. cap. 18.) Quid est sacratius laudis sacrificium, quàm in actione gratiarum? Et vnde maiores agendae sunt Deo gratiae, quam pro ipsius gratia per Iesum Chri­stum Dominum nostrum? quod totum fideles in Ecclesiae sacrificio sciunt, cuius vmbrae fue­runt omnia priorum generum sacrificia. What sacrifice of praise is more holy, then in thanksgiuing? and wherefore are more or greater thankes to bee giuen to God, then for his grace by Iesus Christ our Lord? All which the faithfull doe know in the sacri­fice of the church, of which all sacrifices of the former kindes were shadowes. And our protestants of England haue graunted as much before, acknowledginge the Eu­charist to be a sacrifice of Religion, a sacri­fice of thanksgiuing, a commemoratiue sa­crifice, and a remembrance and memoriall of Christ offered and sacrificed for the sin­nes of the worlde, and mans redemption: which deserue and binde all Christians to [Page 53] giue the greatest glory, praise, commenda­tion, thankes and confession to God for so an inestimable grace and benefite they pos­sibly are able.

7. Therefore most truely and properly this holy sacrifice of Masse, which Catho­licks vse, was by the holy Scriptures, Ra­bines, Fathers, Catholicks and protestants before termed Thoda. For besides all those Etimologies, and significations thereof, before alleaged from protestant Hebritiās, they further add. (Ioh. Froster. Lexic. He­braic. in Thoda pag. 355.) Vocat scriptura hoc nomine speciem sacrificij, quo offerentes confite­bantur accepisse se beneficium à Deo, celebrant­que & praedicabant gloriam clementiae, & be­nignitatis, de graeci transtulerunt [...] sacrificium laudis, Germani Liboffer. (Leuit. cap 7. vers. 11.) Acconstabat vt eius descriptione Leuitici 7. habetur, ex placenta Azimae, offerebanturque ab illis, qui cum à pe­riculo aliquo liberati, gratos se Deo declarare volebāt. The scripture calleth by this name Thoda the kinde of sacrifice, by which they that offered it, did confesse, that they had receiued benefits from God, and they cele­brated, & declared the glory of the mercy, [Page 54] and bountifulnes of God, the Greeks tran­slated it, sacrifice of praise, the Germans Libopffer, and it consisted, as appeareth by the description of it, in the 7. chapter of Leuiticus, of an vnleuened Cake, and it was offered of them, that beeing deliue­red from any daunger would shew them­selues thankfull to God. All which proper­ties in a most excellent manner, are found and proued to belonge to the holy sacrifice of Masse, for more then any other rite or ceremonie vsed by any Christians.

THE IIII. CHAPTER. Prouing the same, by the same warrant from the Prophet Dauid.

NOw let vs come to the Prophet Da­uid: who in the 21.22. psalme by the Hebrues speaking of the conuersion of the gentiles and all nations to Christ, and set­ting downe many particulars of his holy life and passion, amonge the rest, when by protestants translation hee had said: all the ends of the world shall remember and turne to the Lord: and all the kindreds of the nations [Page 55] shall worship before thee. For the kingdome is the Lords, and hee is the gouernor among the natiōs, which we see performed by Christ, hee immediatlie addeth: all they that bee fat vppon the earth (the potent and migh­tie) shall eate and worship. The Hebrue which our protestants should follow there, is Istachahu haue bowed downe themsel­ues in worship. So is the Greek [...] So the vulgare Latine: manducauerunt & adorauerunt, so Sebastian Castalio the pro­testant, comedent & adorabunt: so readeth S. Augustine, (Augustin. in psal. 21.) Man­ducauerunt & adorabunt omnes diuites terrae. Euen all the rich vppon earth haue eaten, and shall worship. And examining what holy food this should bee, which euen the ritchest and most potent should worship, when they did eate it, not findinge any o­ther food, worthie such worship, hee con­cludeth: manducauerunt corpus humilitatis Domini sui etiam diuites terrae. Euen the ritch of the earth haue eaten the body of the humilitie of their Lord. Whereuppon a very learned writer & linguist before these times of controuersies. (Iacob. Perez de Va­lentia quaest. 5. contra Iudaeos.) Writing a­gainst [Page 56] the Iewes saith: although this Sacra­ment was figured by many signes and figures in the Lawe, yet Dauid in manifest wordes hath expressed it in the 21. psalme. And ci­ting the wordes before alleaged, thus hee writeth: vbi manifestè ostenditur, quòd fide­les debebant māducare & adorare Deum suum. Where it is manifestly shewed, that the faithful ought to eate and adore their God.

2. And whereas the same holy Prophet in his 98. psalme saith: adorate scabellum pe­dum eius, quoniam sanctum est. Adore the footestoole of his feete, because it is holy: The same S Augustine hauing related those wordes of God in the Prophet Isay, as our protestants trāslate them. (Isay cap. 66. v. 1.) The heauen is my Throne, and the earth my footestoole: thus speaketh: Fluctuans conuer­te me ad Christum, quia ipsum quaro hic, & inuenio quomodo sine impietate adoretur ter­ra. Sine impietate adoretur scabellum pedum eius. Suscepit enim de terra terram, quia caro de terra est, & de carne Mariae carnem acce­pit, & quia in ipsa carne hic ambulauit, & ip­sam carnem nobis manducandam ad salutem dedit: nemo autem illam carnem manducat, nisi prius adorauerit: Inuentum est quemadmo­dum [Page 57] adoretur tale scabellum pedum Domini, & non solum non peccemus adorando, sed pecce­mus non adorando. Doubtfull I conuert mee to Christ, because I seeke him here, and I finde, how without impiety earth may be adored. For from earth hee receaued earth, because flesh is from the earth, and from the flesh of Mary he receaued flesh, and be­cause he walked here in the same flesh, and gaue the same flesh to bee eaten of vs, to saluation: and no man eateth that flesh, but first he adoreth it: we haue found how such a footestoole of the feete of our Lord may bee adored, and wee doe not onely not sin­ne in adoringe it, but wee should sinne, if wee did not adore it. Thus this holy and learned Doctor.

3. And of all men our English Protes­tants, which vtterly deny all worship or a­doration to relicks, and holy material thin­ges, and singularly at their communion, differently from all other protestantes by strict and very penall commaundement vse the ordinary act and gesture of adoration, kneeling to their communion, must nee­des bee of this opinion: for in their Reli­gion there is nothinge vnder God but the [Page 58] blessed body, blood & humanitie of Christ which may haue that externall religious and adoring gesture vsed vnto it. The wor­des of their article Religion to which they are all bound. (Articul. 22.) are these: wor­shipping and adoration aswell of Images as of relicks, and also inuocation of Saints is a fond thinge, vainely inuented, and grounded vp­pon no warrant of scripture, but rather repug­nant to the word of God. Where wee see all other thinges prohibited to haue any wor­ship or adoration, or acts thereof done vnto them. And the Prophet here is plaine euen in the originall tongue, Hebrue, which these men apprise so much, that it is Gods commaundement, that wee should wor­ship this body of Christ, Gods footestoole, incuruate vos scabello, Laharum, pedum eius sanctum ipsum, Chadosh hu. It is holy. And our protestants professinge to allowe and follow the Hebrue do falsely translate: wor­ship at his footestoole, for hee is holy. For the Hebrue is plaine: worship or adore his foo­testoole. And so the protestant Sebastian Castalio translateth, eius pedum subsellium veneramini: worship the footeestoole of his feete. So the Greeke [...] [Page 59] [...]. Adore his footestoole. And our protestants cannot excuse themselues, because it is in the Hebrue La harom, to the footestoole, and the particle la, is an adiect to Harom, but by this more condemneth them, for the word Hastitachu, incuruate vos, bowe downe your selues in worship, to the footestoole, or his footestoole, doth demon­strate the worship was done to the footes­toole. And these men condemne themsel­ues in this matter: for in the 20. chapter of Exodus. (v. 5.) Where they would haue a­doration to creatures forbidden, they tran­slate the very same worde: Thou shalt not bowe downe thy selfe to them: La hem: and yet here the expresse commaundement is: bowe downe yourselues to his footestoole.

4. Againe, where the Prophet Dauid speaketh as our protestants translate him. (psal. 39 alias 40. ver. 7.) Sacrifice and offe­ring thou didst not desire &c. speaking of the old sacrifices to cease, and the lawe of Christ to bee receaued: S. Paul. (Hebr. thus expoundeth it of Christ: when hee cometh into the world hee saith, sacrifice and offeringe thou wouldest not, but a body thou hast prepared mee in burnt offerings and [Page 60] sacrifices for sinne thou hast had no pleasure, then said I, [...]oe I come to do thy wil o God &c. And in that place of the psalme the Greeke reading is as S. Paule readeth, a body thou hast prepared mee: [...]. So readeth S. Augustine, S. Basile, and others. And S. Augustine thus concludeth from that place. (Augustin. in psal. 39. l. 17. ciui­tat. cap. 20. Basil. in psal. 72.) vocem illam in psal. 39. Mediatoris per prophetiam loquentis agnoscimus: sacrificium & oblationem noluisti, corpus autem perfecisti mihi. Wee acknow­ledge that voice of the Mediator speaking by prophesy in the 39. psalme: Thou woul­dest not haue sacrifice and oblation, but thou hast perfected a body for mee. And then thus hee declareth how this the body of Christ our Mediator was made our sa­crifice, in place of those that were abroga­ted. (Augustin l. 17. ciuitat. cap. 20.) Quia pro illis omnibus sacrificijs & oblationibus cor­pus eius offertur, & participantibus ministra­tur. Because for all those sacrifices and o­blations his body is offered, and ministred to the participants.

5. And vppon those words of that psal­me thus hee writeth. (Augustin. in psal. 39. [Page 61] v. 7.) Sacrificia ergo illa, tanquam verba pro­missiua, oblata sunt. Quid est, quod datum est completiuum? corpus quod nostis. Videte quan­do dictum est, Christus enim ille est Dominus noster, modo loquens ex persona sua, sacrifi­cium inquit. & oblationem noluisti. Quid er­go? Nos iam hoc tempore sine sacrificio dimis­si sumus? absit, corpus autem perfecisti mihi: Ideo illa noluisti, vt hoc perficeres: illa voluisti antequam hoc perficeres, perfectio abstulit verba promittentia. Nam si adhuc sunt pro­mittentia, nondum impletum est, quod promis­sum est. Hoc promittebatur quibusdam signis, ablata sunt promittentia, quia exhibita est ve­ritas promissa. Therefore those sacrifices, beeing as promising wordes, are taken a­way, what is that which is giuen fulfilling them? The bodie which you know consi­der when it was spoken, for that Christ is our Lord now speaking in his owne par­son, sacrifice saith hee, and oblation thou wouldest not haue. What therfore? are we in this time left without a sacrifice? God forbid. But thou hast perfected a body to mee: Therefore thou wouldest not haue those sacrifices, that thou mightest perfect this; Thou wouldst haue them before thou [Page 62] diddest perfect this. Perfection tooke away the promising wordes, for if still they are promisinge, that is not yet fulfilled, which was promised. This was promised by cer­taine signes, the promising signes are taken away, because the truth which was promi­sed, is giuen.

6. Neither may this place bee otherwise expounded of any, seing S. Paul himselfe. (Hebr. 10. v. doth so expound it, being best acquainted with the meaning of the holy Ghost: and ther­fore at large proueth from hence, the cea­sing of the sacrifices of the Lawe of Moi­ses, for their vnperfectnes, and a new and perfect sacrifice of Christs body to succeed in place of them: and thus concludeth by our protestants translation: hee taketh away the first, that hee may establish the second. So it is in Greeke: so in the Latine readinge. [...]. Aufert primum, vt sequens statuat. Therefore our protestants makinge this concordance of these scriptures, and graunting before an external sacrifice of Religion among Chri­stians, cannot possibly make other con­struction of this place of the Prophet, then [Page 63] S. Paule, and S. Augustine after him hath done before, and to endeuour the contrary, would be to recal the sacrifices of the Iewes to bee still in force, and euacuate the Law of Christ. S. Chrisostome writing vppon the 95. psalme saith plainely, that the Pro­phet there plainely interpreteth the misticall table, the vnbloody-sacrifice, the heauenly and exceeding venerable sacrifice of Christians, Luculenter, & dilucidè mysticam interpreta­tus est mensam, quae est incruenta hostia, cae­leste summe que venerandum sacrificium. And in the 72. psalme by the Hebrues speaking at large of the cominge of Christ, our Mes­sias, as our protestants. (protest. argum. in psal. 72.) and all agree, about many miste­ries of him, and many excellencies which hee should haue, as that he should rule from sea to sea, all Kings should fall downe before him. Hee shall bee a deliuerer, shall redeeme soules, hee shall daily bee praysed. (Psal. 72. v. and the like.

7 It immediatly in the next verse fol­loweth of him in the Hebrue readinge, which by protestants wee must followe, without any interruption, or interposition of any one word: Iehi Pissath Barbaaretz [Page 64] be Roh Harim. Hee shall bee a little cake of bread, placentula panis, as Iacobus de Valentia before these controuerses, readeth▪ in psalm. 72. as an handfull of meale, fietque vt farris pugilli: by the protestant Sebastian Casta­lio. Sebast. Castal ibid. a cake of wheate, pla­centa frumenti, a sacrifice of bread. Francisc. Stancar. in l. 10. Petr. Gallatin. sacrificium panis: as an other protestant linguist rea­deth, a little cake of bread, a sacrifice of bread: placentula panis & sacrificium panis, as Hie­ronimus a S fide a Iew readeth, from the auncient Hebrues and Chaldeans in the same maner. Hieronymus à S. fide l. 1. con­tra Iud. cap. 9▪ both Iewes, Catholicks, and protestants as Sebastian Munster, Francis­cus Stancarus, and others assure vs, that Rabbi Salomon reading vppon this place, Iehi Pisath B [...]r, erit placenta frumenti: a cake of wheate: confesseth further: Magistri no­stri exposuerunt hoc esse genus placentarum in diebus Messiae, & totum psalmū de Rege Mes­sia explanauerunt. Our Masters or Rabbines expounded this to bee a kinde of cakes in the dayes of the Messias, and interpreted the whole psalme of the Kinge Messias. The same authors proue vnto vs, that the [Page 65] Chaldy Paraphrases read on: erit substanti­ficus panis: The Messias shall bee substanti­ficall bread. R. Salmon in psal. 72. Petr. Gal. l. 10. Petr. Burg. apud Genebr. in psal. 72. Ge­nebr. ib. Sebast. Monster. incensura errorum Iudaeor. pag. 56. Francisc. Stancar. in l. 10. Gallat. Hieronymus à sancta fide l. 1. contra Iudaeos.

8. The other Rabbi Ionathā Ben Vziel, which wrote before the coming of Christ as the Iewes themselues, besides both Ca­tholick and Protestant witnesses, approue, and cite him in their booke, Besepher Bi­bakim, of collections: here readeth: erit sacri­ficium panis in terra in capite montium Eccle­siae: he, the Messias shal bee a sacrifice of bread on the head of the mountaines of the church. Let him consider that hath eyes, that as it is said, hee is the Messias of whome the whole psalme speaketh, therefore when hee saith, and hee shall bee a cake of wheate on earth, on the head of mountaines, hee meaneth, and would say, that a cake of bread shal bee the sa­crifice ouer the heads of preists vvhich are in the church. And Iacobus de Valentia. (in psal. 72.) longe before these times, proueth a­gainst the Iewes, that theire Targum rea­deth: [Page 66] erit placeutula tritici super capita Sacer­dotum. Hee shall bee a little cake of wheate aboue the heads of preists. Neither doth either the Greeke, or any Latine readinge contradict these most auncient and appro­ued readings: the Greeke sterigma signi­fieth, fulcimentum flabilimentum or firma­mentum, that which susteineth, beareth vp or strengtheneth some other: so is the La­tine, what exemplar soeuer wee follow, or readinge, frumentum or firmamentum, or as Iacobus de Valentia writeth. (vt supra) S. Ie­rome readinge, memorabile triticum, memo­rable wheate. For all these significations and properties, in an excellent maner are verified of Christ, and the holy sacrifice of his body. And the Copula, or verbe in all learned languages, Hebrue, Greeke, La­tine, Iehi, estai, erit, must needes haue re­lation, and connection with the Messias, onely there spoken of both immediatlie be­fore, and after: the next verse beeing, by our protestantes translation, the Hebrue Greeke and Latine agreeing. (psal. 72. Hebr. vers. 17.) his name shall endure for euer: his name shall bee continued as longe as the sun­ne: and men shall bee blessed in him, all nations [Page 67] shall cal him blessed. And so to the end of the psalme: so the whole psalme before the 16. verse.

9. Therefore straunge it should be, that in a whole psalme, both by Iewes, Catho­licks, and protestants, entreating onely of the Messias, there should bee one only ver­se, relatinge a matter quite extrauagant by protestants translation, beeing thus: There shall bee an handful of corne in the earth vpon the toppe of the mountaines: the fruite therof shall shake like Lebanon, and they of the citie shall florish like grasse of the earth. And then immediately followeth, of the Messias by these protestants translation: His name shal endure for euer. Which hath no connexion with the former, if we expound it of mate­riall corne, and for the prophet to say only, there shall be an handful of corne in the earth vpon the top of mountaines, neuer was, or can bee in that materiall sence, any signe or distinction to knowe the Messias by, which is the scope of that psalme. And yet in their psalmes in meeter printed. (an. 1614. cum priuilegio Regis regali, conferred with the Hebrue, as these men write) they make the matter worse: thus it is:

[Page 68]
The mightie mountaines of the land
of corne shall bringe such thronge,
That it like Cedar trees shall stand
in Libanus all alonge.
Their cities eke full well shall speed,
the fruites thereof shall passe:
In plenty it shall far exceede,
and springe as greene as grasse.

This is the Rithme, the reason I leaue to others to finde, it passeth my skill▪ But this I am certaine of, that neuer any such thing chaunced in the time of Christ, since, or before to my readinge: and for any pro­testant, or other, to say, that come as high as Cedar trees, with the rest described in their Rithme, shall bee at the cominge of the Messias, is to deny Christ, and with the Iewes to expect an other, yet to come, when such things may bee performed.

10. Therefore to let others passe, I will conclude this matter with Iacobus de Valen­tia, that learned Bishop of Cristopolis. (in psal. 71. and Hieronymus à S. fide a Iew.) both longe before this time of controuer­sies: The first saith: per hoc quod additur, in summis montium: by that which is added in the tops of mountaines, is expressed that this [Page 69] aboundance is not to bee vnderstood of wheate, or materiall corne, as the blind Iewes doe say, that in the cominge of the Messias there shal bee great aboundance of corne, and wine, and oyle. Therefore here is recompted, and fore­told, the sacrifice of the Eucharist, in which Christ is daily offered in the forme of breade, for Christ is daily lifted vp ouer the heads of preists, as it is figured in the 29. chapter of Exodus, where God commaunded a peece of breade to bee lifted vp, ouer the heads of the preists before the people. The same figure was of the bread of proposition in the 25. chapter of Exodus, and 24. of Leuiticus. Therefore in an other translation which is called Targum, it is: erit placentula tritici super capita Sacerdo­tum. Hee shall bee a little cake of wheate aboue the heads of preists. Therefore Da­uid saith soe: This Kinge the Messias shall bee firmament, or corne, or memorable wheate in earth vpon the tops of mountaines, that is, he shall bee lifted vp ouer the heads of preists in the forme of breade, for preists are often in scriptures vnderstood by mountaines, for their eminency of dignity, as is said before. And a­gaine: after the Prophet had foretold, that the Messias should bee God and man, and [Page 70] worshipped of all nations, and Kings of the world, after hee addeth, that this Kinge Mes­sias shall bee corne and wheate, and a peece of of bread on the tops of mountaines, and ouer the heads of preists, as hath beene declared there by many translations. And so it is mani­fest, how this Sacrament is not onely possible, but also many wayes figured, and foretold in the lawe, and Prophets. And so it plainely ap­peareth, that Christians doe not adore bread, as the blind Iewes doe lie, but we adore Christ consecrated vnder those accidents.

11. The learned Iew. Hieronym. à S. fide l. 1. contr. Iudaeos. hauing disputed in the like maner, thus concludeth: we learne that the Iewes affirme that psalme, Deus iu­dicium tuum Regi da: speaketh all thinges of the Messias: now therfore vvhere it saith: hee shall bee firmament on earth on the tops of mountaines, and the Caldy trāslation saith, that hee (the Messias) shall bee a sacrifice of bread on earth on the head of the mountaines of the Sinagogue: The mountaines of the Si­nagogue are the preists of the church, which de facto euery day doe eleuate or lift vp the Messias ouer their heads: and this is so mani­fest, that it cannot bee denied but by them, to [Page 71] whom the malediction of Esay the Prophet is come, that they should bee made blinde in eyes and hart. Is. 42. And to this case and con­dition are all they brought, by these holy and learned authorities, which deny the truth of this holy sacrifice: for it is euident that in the sence of protestant Sacramen­taries, this prophesie to bee fulfilled at the cominge of the Messias, was neuer perfor­med: when in this Catholick constructiō it is iustified & effected in the whole world: And if we should come to Libanus it selfe, though now many hundred yeares vnder the Mahumetans, yet wee are assured euen by protestants themselues, that Christ in the forme of bread is there most religious­lie and aboue other places, eleuated dailie by preists ouer their heads in the holy sacri­fice of Masse; there bee Catholicke Chri­stians in greate number, with Patriarke, Archbishop, Bishops and religious men o­bedient to the Pope of Rome in all the do­minions of the grād Segnior of the Turke, there bee so many Christians frequenting Masse, that a protestant telleth vs: They make aboue two third parts of his Empire. Cytraeus lib. de statu. Ecclesiae pag. 20.21. Mun­ster. [Page 72] in Cosmograph. Ed. Grimstom. booke of estates pag. 1053. & 1064. of that, which the Prophet speaketh of Christs beeing a preist after the order of Melchisedech, I haue spoken before: onely I add here from the learned Father (Anastasius Abb. l. contra Iudaeos) disputing against the Iewes, who hauing proued from the history of Gene­sis, and S. Paule, the dignitie of the preist­hood of Christians, aboue that of the old testament, and that of Melchisedech grea­ter also then that was, inferred, that the sa­crifice of Christians must needes be much more excellent: Si Typus ille excellētior erat Iudaico Sacerdotum, profecto multo magis erit ipsa veritas. If that Type or figure was more excellent then the Iewish preisthood, sure­lie the truth it selfe must needes bee much more excellent: which is no other by any Christiās, but Christs most holy body and blood in the sacrifice of Masse.

THE V. CHAPTER. Wherin the same holy doctrines are so also pro­ued out of the Prouerbs of Salomon. cap. 9.

S. Ciprian. ep. 63. ad Cecil. hauing cited the history of Melchisedech & how Christ [Page 73] institutinge the most holy sacrifice of his body and blood, to be offered by his preists, in holy Masse, therein fulfilled that figure of Melchisedech, he addeth: Sed & pe [...] Sa­lomonem Spiritus Sanctus typum Dominici sacrificij ante praemonstrat, immolatae hostiae & panis & vini, sed & altaris & Apostolo­rum faciens mentionem. Saptentia, inquit, aedificabit sibi domum, & subdidit columnas septem. Mactauit suas hostias, miscuit in cra­tera vinum suum, & parauit mensam suam & misit seruos suos, conuocans cum excelsa prae­dicatione ad crateram dicens: Quis est insi­piens declinet ad me: & egentibus sensu dixit: venite, edite de meis panibus, & bibite vi­num quod miscui vobis. But by Salomon also the holy Ghost doth shew before the figure of our Lords sacrifice, making mention of an offered hoste, and bread and wine, as also of an altare, and the Apostles Wise­dome, saith hee, did build for himselfe an house, and put vnder it seuen p [...]lers, kil­led his hostes, mingled his wine in a boule, and prepared his table, & sent his seruants calling with a loude preachinge to his cup, sayinge: who is vnwise, let him decline to mee: and to needy in sence hee said: come [Page 74] you, eate you of my breads, and drinke the wine which I haue mingled for you. This exposition of S. Cyprian is approued by the church of Christ. Breuiar. Roman. in fest. corpor. Christ. and S. Augustine in his 4. booke of Christian doctrine. cap. 21. & l. 17. ciuitat. cap. 20. And in his bookes, de ciuitate De [...], hee likewise so expoundeth it: and calleth the sacrifice there figured, cor­pus, & sanguinem Christi, the body, and blood of Christ, succeedinge the old sacrifi­ces, id enim inquit sacrificium successit omni­bus illis sacrificijs veteris testamenti, quae im­molabantur in vmbra futuri. For that sacri­fice, saith hee, hath succeeded all those sa­crifices of the old testament, which were offered in shadow of that was to come.

2. And Rabbi Samuel in his booke of the cominge of the Messias, which he sent to Rabbi Isaac Master of the Sinagogue, writeth thus, vppon that place, and of this holy sacrifice: Rabbi Samuel l. de aduentu Messiae cap. 20. hoc sacrificium pulcherrime & apte describit Salomon Propheta. Salomon the Prophet doth moste excellently and aptly describe this sacrifice (of Christians) in the 9. chapter of his booke of Prouerbs: when [Page 75] hee saith, ‘most high wisedome hath com­municated his sacrifice, mingled his wine, and prepared his table, then hee sente his seruants, sayinge, who is a little one, lett him come to me, and the vnwise shall eate my bread, and drinke my wine tempered with water, ô my Master what is this pre­pared table of the most high wisedome but the altare, ô my Master? what is the breade & wine mingled, but the sacrifice of bread and wine, and of water which is offered on the altare? who are the vnwise called by the seruants of wisedome, but the gen­tiles, or nations which knew not God, cal­led by the Apostles? and it is to be noted, he saith, his bread and his wine, for by that hee doth insinuate, that this sacrifice is ac­ceptable to God, and that to this banquet so high, and so spirituall, hee did not call our Fathers which were wise in the lawe, who were occupied in the sacrifice of the lawe, which carnall sacrifice hee hath not left vnto vs. Whereuppon it cometh, that wee (the Iewes) detest in the gentiles the sacrifice of bread & wine which God hath appointed, and in no respect reiecteth, as he doth reiect sacrifices of flesh.’

[Page 76]3. And Hieronymus à S. fide. l. 1. contra Iudaeos cap. 1. by whose booke diuers thou­sandes of Iewes (hee beeing also a Iewe) were conuerted, proueth against them, that a principall reason why they did not re­ceaue Christ, was because he taught a new law▪ preisthood, and sacrifice, which can­not consist together with the lawe, preist­hood and sacrifices of Moyses. If we resort to the originall text of Hebrue, as our pro­testants would seeme best to allowe, wee haue a greater allowance there for these mysteries; for wheras S. Cyprian with the vulgare latine readeth, wisedome builded to herselfe an house, sapientia aedificauit sibi do­mum: the Hebrue is Banetha Beithah, buil­ded his house: Christ the wisedome of his father builded his house, his church, as it is commonly expounded: And where S. Cy­prian readeth, mactauit suas hostias, killed his sacrifices, in the plurall number, as the latine vulgare, immolauit victimas suas, sa­crificed his victims, the Hebrue in the sin­gular number, to designe one singular sacri­fice, is, Tabechah Tibchah, offered vp his sa­crifice; and therefore our English Protes­tants in their late priuiledged translation [Page 77] readinge quite otherwise: shee hath killed her beastes: haue prophaned that holy text in this point, soe the Hebrue readeth of Christ in this place: his table: his bread: his wine which hee mingled. And this is so eui­dent and manifest, that Sebastian Castalio the protestant linguist translated: victimam suam immolauit, vinum libauit: hee offered his sacrifice hee sacrificed his wine: Cas­tal. in hunc loc. Prou. 9. So that the sacrifice here mentioned, must needs be that, which Christs eternal wisedome, offered, & ther­fore the altar wheron it is offered is called, his table, & when it is called bread, or food, or flesh, the Hebrue Lehem signifying them all, or wine, it is not absolutely so called, but his bread, or his food, or his flesh, and his wine, which hee mingled, or sacrificed, as this protestant before hath taught vs. Therefore we must needes conclude from hence, that the preisthood of Christians, is a true sacrificinge preisthood, and neither protestant or other, finding other sacrifice then holy Masse, it must needes bee this.

Wherin the same mysteries are proued by the same maner out of the Prophet Esay, and others. THE VI. CHAPTER.

OVr Protestants of England in the Ti­tles of the 56.60. and 61. chapters of Esay the Prophet interpret them of Christ, and his holy Religion: so doe many scrip­tures, all readers may see cited and alleaged in the Margins there by them: and yet in these places the holy Prophet doth testify, that there shall bee a sacrificing preisthood an externall sacrifice, and altar whereupon it shal bee offered in this lawe of Christ, In the first place which Christ him selfe ex­poundeth of himselfe and his law, the Pro­phet speaking of the conuersion of the gen­tiles to Christ, writeth thus by protestants translation: Euen them will I bringe to my holy mountaine (his church) and make them ioyfull in my house of prayer: their burnt offe­rings and sacrifices, shall bee acceptable vppon my altar: for my house shall be called an house of prayer for all people. The Hebrue, Greeke, [Page 79] and Latine readings doe all manifestly ex­presse sacrifice and altar, whereon it was to bee offered, and that sacrifice to bee ac­ceptable to God: therefore seeing an altar, wheron sacrifice is offered, a sacrifice ther­on offered, and a preist sacrificinge or of­feringe such sacrifice, are in all learninge mutuall correllatiues, and cannot possibly bee separated, these must needes bee found among Christians by this place of the Pro­phet.

2. And in the 60. chapter v. 7. speaking also of the conuersion of the Gentiles, there foretelleth, howe the preistes, which hee should choose in them, whome hee vnder­standeth by the Rammes of the flock, these beeing cheife of naturall sheepe, as preists be in the spiritual fold and sheep of Christ, shall offer acceptable sacrifice vpon the al­tar of God in the church of the Gentiles conuerted. The Hebrue Greeke and Latine texts all agree proposing vnto vs, a sacri­fice offered on the altare in the lawe of the Messias: and can haue no other construc­tion, except we will returne to Iudaisme: for as a learned Father proueth. (Anastasius Abb. l. contra Iudaeos.) significat gentes sacri­ficaturos [Page 80] esse Deo sacrificijs acceptis, quare non de sacrificijs legis intelligi potest, neque de al­tari t [...]rrestris Hierusalem, ergo spiritualis. The Prophet signifieth, that the Gentiles shall sacrifice to God with acceptable sa­crifices, wherefore hee cannot bee vnder­stood of the sacrifices of the lawe, nor of the altar of the material Hierusalem (being euacuated. Is. c. 61. v. 5) therfor of the sacrifice & altar of the spiritual Hierusalē, the church of Christ: as the whole chap. sheweth of the glory of the house of God, among the gen­t [...]es, wanting among protestants. And in the next chapter, where our protestantes reade: straungers shall stand and feede your flocks, and the sonnes of the Aliens, shall bee your plow-men, and your vine dressers: The same Father together with S. Cyrill glos­seth: clarè hic vt annotauit Cyrillus, signifi­cat futuram esse translationem legis, & Sacer­dotij: non enim amplius ex tribu Leui erant futuri Pastores & Sacerdotes. Quod si alia e­rit lex, & aliud Sacerdotium, ergo & alia hostia, & aliud Templum. The Prophet doth here clearely signifie as S. Cyrill hath no­ted, that there should bee a translation or chaunge of the lawe and preisthood: for [Page 81] pastors & preists were not to be any more of the tribe of Leui: But if there should bee an other lawe, and preisthood, therefore also an other sacrifice and Temple must needes bee. So other holy and learned Fa­thers, all of them vnitinge to euery true lawe, & Religion, a sacrificinge preisthood and sacrifice: amonge whome Theodoret vpon those words of S. Paul, by protestants translation, saith: For the preisthood being changed, there is made of necessitie a change also of the lawe: lex coniuncta est Sacerdotio, necesse est enim, vt cessante Sacerdotio, idip­sum legi quoque accidat. The lawe is ioy­ned to preisthood, for of necessitie it is, that the preisthood ceasing, the same must also chaunce to the law. Hebr. cap. 7. v. 12. Theo­dor. in hunc locum. This our protestants haue yeelded vnto before: Therfore, if now con­trary to themselues, & so great reason, and authoritie, they would take a sacrificinge preisthood and sacrifice from the lawe of Christ, they must also take away the lawe of Christ, and Christ himselfe, except they will leaue him without a lawe.

3. Againe in his 66. and laste chapter, the same Prophet speakinge of the gentiles [Page 82] to bee conuerted to Christ, and his church of them, as our protestants expound him by publicke warrant. Protest. title of the 66. chapter of Isay. speaketh thus in the parson of God: I will also take of them (the genti­les) for preists and for Leuites, saith the Lord. The learned tongues, Hebrue, Greeke, and Latine reade, Lachonim, eis Iiereis, in Sa­cerdotes, for preists, sacrificing preists, as they name the preistes of the lawe of Moyses. Therefore except wee should deny (which wee may not doe) there was no sacrificing preisthood, or sacrifice in that lawe, wee must allow the like, though in a more ex­cellent maner to the lawe of Christ. This may suffice for this holy Prophet.

4. S. Augustine proueth the sacrificinge preisthood of Christians, and theire most holy sacrifice out of the books of the Kings of reiecting the sonnes of Hely and the old preisthood, and to institute the new. Au­gustin. l. 17. ciuitat. cap. 5.1. Reg. 2. Quod addit manducare panem: that which hee ad­deth to eate breade, doth elegantly expresse that kinde of sacrifice, of which our preist him­selfe (Christ) saith. Ioh. 6. the bread which I shal giue is my flesh for the life of the world: [Page 83] that is the sacrifice, not after the order of Aaron, but after the order of Melchise­dech. Anastasius proueth the like out of Aggeus the Prophet, of the externall glory of the churches of sacrificinge Christians there foretold. Others proue the same from other places of the lawe, and Prophets. Anastas. l. cont. Iud. Agg. 2. S. Augustine expounding the 33. psalme and there spea­kinge much of the holy sacrifice, which Christ instituted of his blessed body, and blood, vnder the formes of bread, & wine, and Gods reiecting the sacrifices of the law of Moses, writeth how this was figured by Kinge Dauid, dissemblinge and concea­ling himselfe, before Kinge Achis, in the first booke of the Kinges cap. 21. a figure how Christ did shadow his diuinitie, ther­by the better to alter and change the lawe, preisthood and sacrifices of Moises, and institute the new.

5. This was there forewarned, saith this holy Father, especially by two thinges, in that history. First that the scripture saith of Kinge Dauid, hee chaunged his countenan­ce before them: immutauit os suum coram eis. S. Augustine readeth, vultum suum. The [Page 84] second is as S. Augustine readeth: ferebatur manibus suis. Hee was borne in his owne hands. And so the Greek in al copies, plain­lie is: [...]. (v. 10.) as in the former, [...]. (v. 9.) Hee chaunged his face or parson. Vppon the first hee saith: Mutauit vultum suum, quia erat ibi sacrificium secundum ordinem Aaron, et postea ipse de corpore & sanguine suo insti­tuit sacrificium secundum ordinem Melchise­dech. Mutauit ergo vultum suum in Sacer­dotio, & dimisit gentem Iudaeorum, & venit ad gentes. Hee chaunged his countenance, because there was sacrifice accordinge to the order of Aaron. And after hee institu­ted a sacrifice of his body, and blood, af­ter the order of Melchisedech. Therfore he chaunged his countenance in the preist­hood, & forsooke the people of the Iewes, and came to the gentiles.

6. And againe speakinge how the de­niers of this holy sacrifice and Christs reall presēce there as he promised in the 6 chap­ter of S. Iohn were like to King Achis, con­demning this for folly in Christ, as Achis censured Kinge Dauid for his gestures in concealinge himselfe. He addeth, (conc. 1.) [Page 85] Erat in illis regnum ignorantiae, quasi Rex Achis. Id est regnum erroris eis dominabatur. Ille autem dicebat: nisi quis manducauerit car­nem meam, & biberit sanguinem meum: quia mutauerat vultum suum: quasi furor iste & insania videbatur, dare carnem suam mandu­candam hominibus, & bibendum sanguinem. Ideo quasi insanus putatus est Dauid, quando dixit ipse Achis arreptitium hunc mihi addu­xistis. Nonne videtur insania, manducate car­nem meam & bibite sanguinem meum, & qui­cunque non manducauerit carnem meam, & biberit sanguinem meum, non habebit in se vi­tam? quasi insanire videbatur, sed Regi Achis insanire videbatur, id est stultis & ignoranti­bus. There was in them the kingdom of ig­norance, as Kinge Achis, that is the king­dome of error ruled in them. For hee said, except a man eate my flesh and drinke my blood: because he had chaunged his coun­tenance, as fury and madnes it was thought to giue his flesh to bee eaten, and his blood to bee drunken of men. Therefore Dauid was reputed as a madd man, when Achis himselfe did say, you haue brought this madd man vnto me, is it not thought mad­nes to say, eate my flesh, and drinke my [Page 86] blood, and whosoeuer doth not eate my flesh and drinke my blood, shall not haue life in him? hee did seeme to bee as madd, but hee did seeme to be madd to Kinge A­chis, that is to say, vnto fooles, and igno­rant men.

7. The second which this holy learned Father, expoundeth to bee propheticall of this mistery, in that place is that which I noted: hee was borne in his owne handes: of this saith S. Augustine, & ferebatur in ma­nibus suis. Hoc vero fratres quomodo posset fieri in homine, quis intelligat? Quis enim portatur in manibus suis? in manibus aliorum potest portari quis, manibus suis nemo porta­tur. Quomodo intelligatur in Dauid secun­dum litteram, non inuenimus, in Christo au­tem inuenimus. Ferebatur enim Christus in manibus suis, quando commendans ipsum cor­pus suum, ait. Hoc est corpus meum. Matth. 26. Ferebat enim illud corpus in manibus suis. Ipsa est humilitas Domini nostri Iesu Christi, ipsa multum commendatur homini­bus. And hee was borne in his owne han­des: ô my bretheren who can vnderstand, how this can bee done in a man. For who is carried in his owne handes? some man [Page 87] may bee carried in other mens hands, but no man is carried in his owne hands. How it can be literally vnderstood in Dauid, we doe not finde. But wee finde it in Christ. For Christ was carried in his owne hands, when speaking of his owne body, he saith. This is my body. For he carried that body in his owne hands. That is the humility of our Lord Iesus Christ, that is much com­mended vnto men. And in his next sermon vpon that psalme, expounding all the ges­tures of Kinge Dauid, before King Achis, to bee figures of, and fulfilled in Christ, he writeth againe in this manner of the same matter. Augustin. conc. 2. supr. in psal. 33.

8. Et ferebatur in manibus suis. Quomo­do ferebatur in manibus suis? Quia cum com­mendaret ipsum corpus suum, & sanguinem suum, accepit in manus suas, quod norunt fide­les: & ipse se portabat quodamodo cum diccret: Hoc est corpus meum: And hee was carried in his owne hands. How was hee carried in his owne hands? Because when hee re­commended his owne bodie and blood, he tooke that which the faithfull know, into his owne handes: and hee after a certaine maner carried himselfe, when he said, this [Page 88] is my bodie. And speakinge plainely, that Christ was figured, and represented in that history of Kinge Dauid, hee saith: Quis est? notus est Dominus noster Iesus Christus. In corpore & sanguine suo voluit esse salutem nostram. Vnde autem commendauit corpus & sanguinem suum? de humilitate sua. Nisi enim esset humilis, nec manducaretur, nec libare­tur. Who is it that was signified by Dauid, it is our knowne Lord Iesus Christ. Hee would haue our saluation to be in his body and blood. From whence did hee recom­mend his body and his blood? from his humilitie. For if he had not beene humble, he would neither haue beene eaten, or been our drinke. Many such testimonies more may bee brought from the lawe and Pro­phetes, & ar so vsed of the best learned holy Saints that liued in the primatiue church, which I must and wittingly doe passe ouer to auoide tediousnes, not so well suteinge with a preface or introduction: therefore I will now lastely come to the laste Prophet Malachias, and his prophesie of this holy mistery.

THE VII. CHAPTER. Wherin the same is proued at large by all ex­positions and testimonies, euen by our prote­stants themselues, out of the Pro­phet Malachy.

MAny of the holy learned Fathers of the primatiue church, demonstrate against the Iewes, Christ to bee the true Messias by this holy sacrifice of Masse, thē offered by the conuerted gentiles, in all the world: for citinge the prophesie of Mala­chias, of Gods reiectinge the sacrifices of the law of Moyses, and his acceptinge of the pure sacrifice of the gentiles, they pro­ue therby, that whosoeuer denieth that pro­phesie to bee fulfilled and verified, in the holy sacrifice of Masse, consequently de­nieth Christ Iesus to bee the true Messias, and must, as yet the misbeleeuinge Iewes doe, expect an other. S. Augustine saith: Hoc sacrificium per Sacerdotem Christi secun­dum ordinem Melchisedech, cum in omni loco à solis ortu vsque ad occasum, Deo iam videa­mus offerri, sacrificiuum autem Iudaeorum qui­bus [Page 90] dictum est, non est mihi voluntas in vobis, nec accipiam de manibus vestris munus, cessas­se, negare non possunt, quid adhuc expectant alium Christum, cum hoc quod Prophetatum legunt, & impletum vident, impleri non po­tuerit nisi per ipsum. When we see this sacri­fice to be offered to God by the preisthood of Christ according to the order of Melchi­sedech, in euery place from the rising of the sunne, euen to the setting therof, and they cannot deny, but the sacrifice of the Iewes to whom it was said, I haue no will in you, neither will I receiue guift from your han­das, to haue ceased, why doe they yet ex­pect an other Christ, when this which they reade to haue beene prophesied, and see to bee fulfilled, could not bee fulfilled but by him. Augustin. l. 18. ciuitat. cap. 35. Malach. cap. 1. Augustin. l. 1. cont. aduersar. leg. & Prophet. c. 20. orat. contr. Iudaeos c. 9.

2. The very same argument, and expo­sition of that prophesie, vse these holy Fa­thers following (to omit others too many to be cited) within the first 400. yeares: S. Clement, S. Iustine, S. Irenaeus, S. Martial, Tertullian, S. Cyprian, Eusebius, S. Chri­sostome, Aurelius Bishop of Carthage, and [Page 91] others, all against the Iewes, therby inuin­cibly prouing against them, that the sacri­fices of that people had then ceased, and their Religion euacuated, and the Religion of Christ onely true, because according to that most vndoubted true prophesie, the sacrifice of Christians, the holy Masse was then in their times offered in all the world. And this is so euident in all antiquitie, that both the Magdeburgian protestants, Cal­uine, and others confesse, that S. Irenaeus, S. Ciprian, S. Athanasius, S. Ambrose, S. Augustine and Arnobius doe soe expound it. And our protestants of England in their newly authorised bible, by his maiestie, doe proue as much: for thus they translate that passage, of the Prophet Malachias: I haue no pleasure in you (the Iewes) saith the Lord of hostes, neither will I accept an offe­ring at your hand (from your hand) the He­brue, as they note in the margine, for from the rising of the sunne, euen vnto the goinge downe of the same, my name shall bee greate among the heathens, saith the Lord God of hostes. Clem. l. 7. Const. Apostolic. cap. 31. Iustin. dial. cum Tryphon. Irenaeus l. 4. c. 32. Martial. epistol. ad Burdegal. c. 3. Tertul. l. [Page 92] 3. cont. Marcion. c. 22. Ciprian. l. 1. cont. Iud. c. 16. Eusch. Caesar. l. 1. demonstr. euangelic. cap. 10. Chrysostom. ad psal. 95. Aurel. Carthag. epist. ad Marcellinum. Magdeburg. cent. 2. col. 63. cent. 3. col. 83. Calv. l. de ver. ec­cles. reform. Protest. Bible Malach. 1. v. 10.11.

3. Where the Prophet expressely maketh this greatnes of the name of God amonge the gentiles and the pure sacrificing which with incense shoulde by them bee offered vnto God in all places, to bee a notion, and distinctiue signe to bee assured by, that the sacrifices of the Iewes were to cease, and determine, and to demonstrate, that as the lawe of Christ is more excellent then the lawe of Moises, so the sacrifice of the same, and the preists which offered the same, ta­king their dignitie from the worthines of the sacrifice which they should offer, should bee more worthie, then those of the Iewes, which hee did reiect. For so it is in all lan­guadges, Mincha tehora, a pure oblation in Hebrue: [...] a pure sacrifice in Greek: in omni loco sacrificatur, & offertur nomini meo oblatio munda. In euery place a cleane o­blation is sacrificed and offered to my name: in Latine. Fertum purum: a pure sacrifice: as [Page 93] the protestant Sebastian Castalio readeth: a pure offeringe: as our English Protestants translate. And it is ridiculous, for any man to expound it of prayer, without sacrifice externall, for the Prophet there plainly op­poseth this the externall sacrifice of Chri­stians, which was to be receaued, to the o­thers of the Iewes which were then to cea­se, & the cheife protestāts haue so expoun­ded and translated it before: and here hee speaketh of both prayer expressed in the word thymiama in Greeke, Muctar in He­brue, as the English Protestantes, together with S. Augustine, S. Hierome, Eusebius and others expound it: and externall sacri­fice in the other as is before recited. protest. of Engl. and Fr. Mason. of consecrat. of Bish. pag. 219.220. Augustin. Hierom. & Euseb. apud Mason. supr.

4. Which being ioyned with the known sacrificing verbe or verball Maggash, can­not possibly haue any other interpretation, but as plainely and literally expresseth the publicke sacrifice of the Masse, vsed by Christians, as any missale, or Catholicke writer doth, or can doe in generall termes, not descendinge to the particular expres­sing [Page 94] of the blessed body and blood of the Messias there offered, which belonged onlie to the time of the lawe of Christ, and not those figuratiue dayes: yet by many attributes and properties so descri­beth it, that it cannot bee applied to a­nie other. For it termeth this sacrifice, a pure offering, the pure sacrifice, the sacri­fice wherein onely God woulde bee pleased, the sacrifice that should succeede the sacrifices of the lawe, and euacuate them, a sacrifice to bee offered in all places, as Christ was to bee honored in all, and to continue for euer. Ne­uer to be abrogated by any other; all which are before remembred by the Prophet, and cannot by any possibilitie be truely spoken of any other sacrifice, then this of the most blessed body and blood of Christ, offered by his holy preistes in that sacrifice, which from the Hebrues we cal Masse in our lan­guage.

5. Neither can any thinge be so briefly spoken by God, to confute the friuolous & vaine obiections, of some protestants, all­most now quite exploded out of the world, by Catholicke arguments, about dimen­sions, and pluralities of places & locations [Page 95] of this most blessed Sacrament, and sacri­fice; for God here by the mouth of his ho­lie Prophet, assuringe vs that this sacrifice shall bee but one, and no more, as it is be­fore expressed in all holie languages, He­brue Greke and Latine, yet so miraculous and extraordinary it shall bee that. Be cal Machom, [...], in omni loco, in eue­rie place, by protestant translation out of Hebrue, Greeke and Latine iustifyinge it, this onely pure sacrifice shall bee offered to God: That if these men will either beleeue naturall or supernatural reason, and autho­ritie, God or man, they may see the vanitie of theire contradiction. For whereas they would persuade their adherēts and others, that one and the same sacrifice cannot bee offered in many places, God himselfe testi­fieth the quite contrary, that this shall bee offered in all places, and yet bee but one pure sacrifice, as is before declared, by all translations, and the originall text it selfe, from the worde of God by his holie Pro­phet.

6. And it is as euident, from this onely clause: in euery place: that this could be no other sacrifice, then the sacrifice of Masse, [Page 96] vsed in the Catholicke church of Christ, now dilated into all nations, and in euery place: for there bee now in the world but foure great professions of Religion, Chri­stians, Iewes, Mahumetans, and Pagans. No Christian will or may say, that prophe­sie of the true worshippers of God, & pure sacrifice to bee offered vnto him, is, or can bee vnderstood of any of them; for first the pagans sacrifices were not offered to God, but to Idols: they were not pure and holy, but most wicked and abhominable: they had not any one sacrifice, that was gene­rally offered in all places. Euseb. Tertul. cont. Iud. Iustin. cont. gent. Aristid. Plutarch. in vit. &c. The Mahumetans haue no ex­ternall sacrifice at all to offer in any place. Mahum. in Alcor. histor. Turric. and theire whole Religion, by all Christians is dam­nable, and their sect could neuer yet be cal­led vniuersall, in all places. And to speake with protestants, as before, in those con­tries, which the Turke possesseth: The Christians make aboue two third parts of his Emipre. Edw. Grymst. pag. 1064. Auth. of the booke of the estates in the great Turke in Asia. Therfore there is nothing in that Re­ligion [Page 97] that can bee called this pure sacrifi­ce, offered to God in euery place.

7. The sacrifices of the Iewes were ma­nie, and not one by one, and all of them reiected by God in this place of the Pro­phet, as our protestants thus translate. (Ma­lach. cap. 1.10.) I haue no pleasure in you, saith the Lord of hostes, neither will I accept an of­fering at your hand. And then immediatly the conuersion of the Gentiles, and their pure sacrifice to bee offered to God. (vers. 11.) in euery place, is set downe. So that not any one sacrifice of the Iewes, could after this time be acceptable to God, none could bee this pure sacrifice, in any place, much lesse in euery place, when the Iewes Reli­gion was neuer so extended. And as the holy scriptures and Hieronymus, à Sancta fide a Iewe. (l. 1. contr. Iudaeos cap. 9.) pro­ueth, the Iewes might neuer offer sacrifice out of Hierusalem, and so this could not possibly be ment of them: ostendit nobis in hoc quod dicit: In omni loco: quod haec oblatio munda, fienda erat per vniuersum mundum, vbicumque per modum esset assignatum: per contrarium sacrificiorum antiquorum, de qui­bus erat prohibitum ne alibi quàm in Temple [Page 98] Ierosolymitano fierent. The Prophet sheweth vnto vs, by that hee saith: in euery place: that this pure oblation, was to be made in all the world, wheresoeuer it was assigned in the world: by the contrary of the old sa­crifices of which it was forbidden, that they should not be offered in any other pla­ce, then in the Temple of Hierusalem. And proueth there out of the Iewes Thalmud, of­ten repeating, that their sacrifices were to cease: quaedam locutio saepe in Talmud reite­rata quae dicit sic: in tempore futuro, vniuersa sacrificia, excepto sacrificio confessionis anni­hilata erunt. All sacrifices should be anni­hilated but the sacrifice of confession, cal­led Thoda in breade and wine: meaninge the sacrifice of Christians, as I haue proued in due place.

8. And Rabbi Samuel. (Marrochian. l. de aduent. Messiae cap. 20.) writing to Rabbi Isaac Master of the Sinagogue, vppon this prophesie of Malachie saith. Timeo Domine mi, quod Deus eiecit nos à se, & sacrificium nostrum, & acceptauit sacrificium gentium, sicut dicit per os Malachiae: ô my Master, I feare, that God hath cast vs away frō him, and our sacrifice also, and hath accepted [Page 99] the sacrifice of the gentiles, as hee speaketh by the mouth of Malachy. And immediat­lie citing the wordes of that Prophet, as before, concludeth thus for the sacrifice of Masse vsed by Christians: sacrificium gen­tium, est mundus quam sacrificium nostrum. The sacrifice of the gentils (so he called Chri­stians conuerted of the gentiles) is more pure then our sacrifice.

9. Thus commonly also the holy Chri­stian Fathers, among whom S. Augustine citinge that prophesie of Malachie, thus speaketh to the Iewes. (Augustin. orat con­tra Iudaeos cap. 9.) Quid ad haec respondetis? aperite oculos tandem aliquando & videte, ab oriente sole vsque ad occidentem, non in vno sicut vobis fuerat constitutum, sed in omni loco sacrificium Christianorum offerri, non cuilibet Deo, sed ei, qui ista praedixit, Deo Israel. What do you answere to these things? open your eyes sometime at the laste, and see, that the sacrifice of Christians is offered from East to West, not in one place as it was appointed vnto you, but in euery pla­ce, not to euery one that is called God, but to him, the God of Israel, that foretold th [...]se thinges. Therefore seeing the word of God [Page 100] proposed by his holy Prophet cannot bee vntrue, but must needs be verified in some sacrifice, offered thus vnto him by some professors of Religion, and all others besi­des Christians are thus clearely excluded, and Christians haue only one externall sa­crifice of the Masse, conteining the obla­tion of Christs most blessed body & blood, the onely most pure sacrifice and accepta­ble vnto God, and offered in euery place in the whole world, it must needs bee this pure and generall sacrifice.

10. To which our protestants themsel­ues (to make all sure) do thus giue testimo­nie. First his Maiestie, as Casaubon hath published by warrāt. (Casaub. Resp. ad Card. Per. pag. 51.52.) neither is the Kinge Igno­rant, nor denieth, that the Fathers of the primatiue church did acknowledge one sacrifice in Christian Religion, that succeeded in the place of the sacrifice of Moises lawe. And both from our Kinge, and D. Andrewes, the Protestant Bishop now of Winchester, af­firmeth of this sacrifice. (pag. 50.51. sup.) It is Christs body, the same obiect and thinge which the Roman church beleeueth. An other diuidinge Christians into the Latine and [Page 101] Greeke church, as the common diuision is, and telling vs, as all acknowledge, that in all contries of the Latine church, remay­ning still in obedience to the see of Rome, the sacrifice of the Masse is publickly in all places offered, and in the contries that haue reuolted lately from it, the same sacrifice is priuatly with many still celebrated, thus hee writeth of the Greeke church. (Edwine Sands relation of Religion cap. 53. or 54.) with Rome they concur in the opinion of transsub­stantiation, and generally in the seruice and whole body of the Masse, in praying to Saints, in auricular confession, in offeringe of sacrifice and prayer for the dead. They hold purgatory also, and worshipping of pictures. Their Litur­gies bee the same, that in the old time, namlie S. Basils, S. Chrisostoms, and S. Gregories (that which the Roman church now vseth) translated without any bendinge them, to that chaunge of language, which theire tongue hath suffered.

11. Chytraeus a German protestant, wri­tinge de statu Ecclesiae, of the state of the church. (pag. saith: Among all the nations of Greece, Asia, Africa, Ethiopia, Armenia &c. all places are full of [Page 102] Masses, the sacrifice of the Masse is offered for the liuing and the dead. The Georgians inha­biting old Iberia, and Albania. The Syrians name S. Basile author of their Masse. The Ar­menians inhabitinge most large spaces of the earth from the bounds of Cappadocia and Ci­licia vnto Iberta the Caspian sea, Media and Assiria, are moste like the papists in Religion and ceremonies, in their Masse they remember inuocation, and intercession of Saints, offering vp of the Sacrament. Also euery where in Per­sia, and all the east, the Christians doe the same. The Maronites at mount Libanus, are conformable to the Latine church in all thin­ges. The Iacob is in Asia and Africke, are more by much propagated and haue their Masses.

12. Our English Protestant translator of the author of the booke, of the estates, Empires, & principalities of the world. (Edw. Grymston. pref. to the Reader.) although as he confesseth he altereth and addeth at his pleasure, cannot finde out any one prouin­ce, or contry of note in al the whole world, where hee dareth to affirme, and can proue that this holy sacrifice of Masse is not there offered vnto God. The same proueth. (pag. 102. to pag. 283. in the estate of the K. of Spai­ne.) [Page 103] that the Kinge Catholicke of Spaine, by land and Sea in all parts of the worlde Europe, Asia, Africke, and America, is the greatest Emperour and Kinge that now presently is, or euer heretofore hath beene in the world, possessinge more territories, and dominions, then all Turkes, Tartars, Pagans, and enemies of Christianitie, that be, and yet in all these dominions this most holy sacrifice of Masse is publickly offered and celebrated with great honor, and glo­rie. So that if it were receued no where els, but in his territories, the prophesy of Mala­chias is fulfilled in his dominions, as well appeareth by this, and all Cosmographers of these dayes, that truely sett downe the estates of great Princes. There is no maine part, ab ortu solis vsque ad occasum, from the risinge of the sunne vnto the setting thereof, nor from the settinge to the rising againe, but he hath some dominion there: as a late verse is of the Enfante Mary of Spaine her Father, and her brother is in the same con­dition:

[Page 104]
Vnto her greatnes witnes giues the sunne,
tasked no houre, to shine at any hand,
As he his course about the globe doth runne,
but on some part of her late Fathers land.
An homage which hee neuer did before,
to any Prince, nor like to doe no more.

13. And yet besides these so many and vaste countries, our protestants haue told vs before, that all the other three parts of the world, Asia, Africke, and Europe, are full of Masses, and sacrificinge Christian preists. Which this protestant also confir­meth. (Grymston. supr. in these kingdoms pag. 700. &c.) teaching that not only in the ter­ritories, but in Tartaria, China, Iapan, Peru, Magor, Calicut, Narsing, Persia, all the Turks estates in Europe, Africk and Asia, Monomo­tapa, Congo, Moraco, and from the rising to the setting of the sunne, the prophesie of Malachie is iustified and performed, for in all these places, Mincha tehora, thusia Cathara, the pure sacrifice, hee speaketh of, the holy sacrifice of Masse, is offered to the name of God, and his name is great among the Gentiles.

14. This is the state of thinges at this time. Thus it was from the first planting [Page 105] of christianity in the whole known world, by the holy Fathers before: and appeareth in the most auncient Masse of S. Marke, the Euangelist, vsed among the first Chri­stians of this nation, as I shall shew hereaf­ter, in which thus wee finde. Per quem (Christum) offerimns rationabilem & incruen­tam oblationem hanc, quam offerunt tibi Do­mine omnes gentes, ab ortu solis vsque ad oc­casum, à Septentrione ad meridiem: Quia magnum nomen tuum in omnibus gentibus, & in omni loco incēsum offertur nomini tuo San­cto, & sacrificium & oblatio. By whome (Christ) wee offer this reasonable and vn­bloody oblation, which ô Lord all nations doe offer vnto thee, from the rising of the sunne, to the setting therof, from North to South, because thy name is great in all na­tions, and in euery place incense, and sacri­fice & oblation, is offered to thy holy name. Liturgia. eccl. Alexandr. & S. Marci Euang. M. S. per antiq. tempore Britan.

AN HISTORIE OF THE HOLY PREISTHOOD, AND sacrifice, of the true church. The first age.

THE VIII. CHAPTER. Wherin is proued by all kinds of testimonies, Catholicks, Protestants, and whatsoeuer, that Christ the true Messias as his calling and dignitie required, in abrogatinge the preisthood and sacrifices of Moses lawe, in­stituted an other more perfect sacrificinge preisthood, and sacrifice of his sacred body, and blood in Masse.

HAuing declared and proued at large out of the holy Prophets and lawe of Moses, by all learned languages, and tran­slations, Hebrue, Greeke, and Latine, by all learned interpreters of scriptures, aswell before, as after Christ, the auncient Rab­bines, and primatiue Fathers of the church of Christ, as they are allowed and recei­ued both by Catholicke and Protestant writers, and their consent herein. That our [Page 107] blessed Sauiour Christ our Redeemer, and high preist, after a more excellent manner accordinge to the order of Melchisedech, was to euacuate the legall preisthood, and sacrifices of the lawe of Moses, as in them­selues figuratiue, and vmbraticall, beeing to cease & determine at the coming of the Messias, & to found and institute a preist­hood and sacrifice more perfect, effectuall, & as S. Paul stileth it. Hebr. cap. 7. v. 24. and our protestants translate it, [...], an vnchaungeable preisthood, and consequently a sacrifice and law vnchaun­geable, for so these men translate the same holy Apostle: euery high preist is ordeyned to offer guifts and sacrifices for sinnes, and: for the preisthood beeing chaunged, there is made of necessitie a chaunge also of the lawe. (protest. transl. Hebr. cap. 5. v. 1. Hebr. cap. 7. v. 12.

2. Therefore the time of this most hap­pie chaunge and alteration beeinge now come, at his laste passouer, or eating of the Paschall lambe, a figure (as I haue by grea­test allowance, and warrant formerly de­clared) of this most holy christian sacrifice, although our Sauiour had often celebrated [Page 108] that legall feast before, or none or smal me­mory thereof left in scripture, yet when in this laste hee was to end the olde, and or­deine the new, hee sent his two great Apo­stles and most beloued, S Peter and Saint Iohn, to prouide the first Christian church as some not vnworthly call it. (Proclus apud Flor. Rem. l. 8 Luc. cap. 22. v. 12.) to in­stitute this most sacred preisthood & sacri­fice in, [...], a large vpper Roome furnished (as our English protestāts translate) but as the Greeke word is, and frēch Hugonots also do read, a great Roome strewed with carpets. (Hugon. gallic. apud Florim. Raemund. supr. de origin. haeres. l. 8. cap. 12) into which our high preist and Sa­uiour did enter, vt Rabbinorum nonnulli af­firmant, veste sacra, quam ipsi appellant Ta­leth indutus, as some of the Rabbines af­firme, hauinge on a sacred or sacrificinge vestement, which they call Taleth. And there after hee had ended the ceremony of the lawe about the Paschall Lambe, he in­stituted this new sacrifice of Christians, and gaue power and commaundement to his Apostles present, to doe the same; Hoc facite, doe this, which I haue done, in this [Page 109] mistery.

3. Wee haue heard already, and it is infi­delitie to deny it, that he was a preist, ac­cording to the order of Melchisedech, that hee must needes by that title offer a sacri­fice with some resemblance to that of Mel­chisedech, in bread and wine, that he was to chaunge the lawe, preisthood, and sa­crifice: hee had not done any of these offi­ces of the Messias, and high preist before, onely hee had in the sixt chapter of S. Iohn, giuen his faithfull promise (which he could not violate) that he would performe it: this was the laste day, time, and oportunitie wherein he could possiblie effect it, with his holy Apostles, to whom this charge be­fore al others was first and chiefly to be re­commended, hee being that very night to be betrayed, violently taken, and sepera­ted from them, and neuer to communicate with them againe in the short time of his life; Therefore now or neuer he was of ne­cessitie to make performance of this most holy dutie; and if not now, the lawe, preist­hood, and sacrifices of the lawe, had not beene abrogated and chaunged, but Iu­daisme had beene still in force, and Christ [Page 110] could not truely and lawfully haue enioy­ed the title of the true Messias, if so excel­lent, and euident signe, and propertie, of the holy Redeemer, had beene wantinge and defectiue in him.

4. Therefore all kinde of witnesses that be or then were in the world, frends or ene­mies, whether Iewes Gentiles or Mahume­tans, whether Christians, Catholicks, ei­ther the auncient Fathers or later writers, and the best learned protestants themselues giue euidence, that Christ at that time in­stituted a new sacrifice, and sacrificinge preisthood. The auncient Rabbines before Christ, so expounded the scriptures, of the old testament, as I haue shewed before, and both Catholicks, and protestants so assure vs. (Francisc. Stancar. & Petr. Gallat. l. 10. cap. The Iewes that liued in the time of Christ, soone after, and at this day acknowledge it, hauinge proued by their lamentable experience, that after the insti­tution of the new sacrifice, and preisthood by Christ, as hee forewarned them of the ceasing of their sacrifices, and desolation of the Temple of Ierusalem, where onely by their lawe they might bee offered, they [Page 111] lie in that forsakē state which al the world obserueth, and the Prophet thus by protes­tants translation foretold of them. (Osee c. 3. v. 4.) The children of Israel shall abide ma­nie yeares without a Kinge, and without a Prince, and without a sacrifice, and without an Image, and without an Ephod, and with­out Seraphim, preistly and sacrificing vestu­res. Iudic. cap. 17. v. 5.

5. And al that write against the Iewes, as the holy Archbishop S. Gregentius, Iu­lianus Pomerius Archbishop of Toletum, Rabbi Samuel, Hieronymus a S. fide, Pau­lus Burgensis, Petrus Gallatinus, Francis­cus Stancarus a protestant, and others and their owne Thalmud is witnes, that the hate of the Iewes against Christ and Chri­stians, is not so great for any thing, as that Christ at that time ordeyned a new sacri­fice and sacrificinge preisthood, and reie­cted those of the lawe of Moyses. The gen­tiles soone after conuerted did confesse it in all places, and in this kingdome of Bri­tanie as I shall inuincibly demonstrate her­after. The Mahumetans in their Alcaron and other authors giue testimony to this. So doe the moste holy and best learned Fa­thers [Page 112] of the primatiue church Greeke and Latine, S. Denis the Areopagite conuerted by S. Paul, S. Irenaeus, S. Basil, S. Iohn Chri­sostome, Theodoret, S. Martial scholler to S. Peter the Apostle, S. Ambrose, S. Au­gustine, Primasius, and longe before these S. Clement, Ignatius, Anacletus, with Pope Alexander, liuing in the first hundred yea­res, & others after, without number, plain­lie some of them sayinge that Christ then taught the new sacrifice of the new testa­ment, which the church receauing from the Apostles, doth offer to God in the whole world. And that it is so certaine and vndoubted a truth, that Christ did then make his Apo­stles sacrificing preists, that in their iudge­ment, no man had called it into question. Quod Dominus potestatem celebrandi, & conficiendi noui testamenti mysteria, Apostolis per haec verba contulerit, hoc nemo opinor in dubiū vo­cat. Gregent. Archiep. Tephren. disput. cum Herban. Iudeo. Iulian. Pomer. l. 1. & 2. contr. Iudaeos. Rabbi Samuel Marrochian. l. de Ad­uent. Messiae cap. Hieronym. à S. fide l. 1. & 2. contr. Iud. Paul. Burg. cont. Iud. Petr. Gallat. & Fran­cisc. Stancar. l. 10.11. Thalm. & Abraham. [Page 113] Mahum. Rabb. Sam. supr. cap. 27. Dionis. A­reopag. Eccles. Hierar. part. 3. c. 3. Irenaeus l. 4. c. 32. cont. haer. Victor Antiochen. in c. 14. Marci. Basil. de sacrificijs ritu & Mis. celebr. forma. Chrisost. de sacrificijs, & Homil. 8. & ad cap. 26. Matth. & alibi saepe. Theodoret. in c. 8. ep. ad Hebr. Martial. epist. ad Burdegal. cap. 3. Ambros. l. praep. ad miss. ad cap. 11. epist. 1. ad Cor. & alibi. August. l. 17. ciuitat. c. 20. & quaest. 43. l. 1. quaest. in Euang. Primas. in epist. 1. Corinth. c. 11. can. 3. Apost. Alexand. 1. epist. ad Orthodox.

6. And this sacrifice was, and is his sa­cred body, and blood, vnder the formes of breade and wine, so miraculously effected both then, and stil by the ministery of con­secrated preists by his omnipotent power, annexed by promise to this sacred and con­secrating words, this is my body: this is my blood: & that his holy Apostles were then made such sacrificinge preists, and super­naturally enabled to that highest and ho­liest function. Neither can any protestant of England bee of other opinion: for ex­cept contrary to the iudgement and testi­mony of all people, Iewes, Mahumetans, Pagans, and Christians, which acknow­ledge [Page 114] Iesus Christ to haue beene, and or­deined a new sacrifice, and preisthood, they will cast off all nature and name of Chri­stianitie, and goe further then any infidell yet hath done, most foolishlie and blasphe­mously to say, there was neuer any such as is called Iesus Christ: they must confesse with the rest, that hee ordeined these thin­ges, they must say, either with Turks and Pagans his institution was not holy herin, or with the Iewes, that this sacrifice is, pa­nis polutus, poluted bread, and not his body. (Hieronym. à S. fiae l. contr. Iud. 2. Iud. in Thalm. & alibi.) & his holy preists, be, tonsi, shauelings, as some of them prophanely do: or acknowledg with true Catholick Chri­stians in all ages, times, and places, that the sacrifice and preisthood he then ordey­ned, are the most perfect, absolute, and per­manent for euer. For so all testimonies and euidences vpon which Christian Religion buildeth, the word of God deliuered in ho­lie scriptures, or tradition with the warrant and practise of all the holy Apostles, and church of Christ, haue already, or will in this ensuing treatise assure vs.

7. Therefore many of our best learned [Page 115] protestants, and with publicke warrant, and priuiledge haue graunted before. (pref. cap. 1.) that Christ did not onely institute and offer this most holy sacrifice, but did giue power vnto his Apostles, & commaun­dement also, to doe the same. That it succeeded to the sacrifices of Moises lawe, that is was from the beginning the sacrifice of the altare, and vnbloody sacrifice, sacrifice offered for the liuing and the deade (Morton appeale l. 3. c. 13. Franc. Mason l. 5. pag 233 243. Middlet. Papistom. pag. 92 And among others to make al sure, his ma­iestie is auouched to be of the same minde. (Isaac Casaub. resp. ad Card. Peron. pag. 51.) that from that time of Christs institution, there is in his Church, and hath euer beene an externall sacrifice, wherin is conteined the body and blood of Christ. And a pro­testant Bishop amonge them speakinge in all their names. (Morton appeale l. 3. cap. 13.) saith: The protestants acknowledge in the Eu­charist, a sacrifice Eucharisticall. Which, and more, they are all bound to doe, by an ex­presse statute of parlament receaued & con­firmed by three protestant Princes, Kinge Edward the sixt, Queene Elizabeth, and [Page 116] our present soueraigne Kinge Iames, wher­in is expressely thus enacted. (Statut. an. 1. Edu. 6. cap. 1. an. 1 Elizabeth cap. 2. an. 1. Ia­cobi cap. 25.) The most comfortable Sacrament of the body and blood of our Sauiour Iesus Christ, commonly called of the altare, institu­ted of no lesse author then our Sauiour, both God and man. The institution of which Sacra­ment being ordeyned by Christ, as is aforesaid, and the words, this is my body which is broken for you; This is my blood of the new testament, which is shed for you, and for many, for the re­mission of sinnes, spoken of it, beeing of eter­nall infallible and vndoubted truth, the most blessed Sacrament &c. These bee the wordes of the statute established by his present ma­iestie in parlament, with publicke assent of all English Protestants, ministers or others: in which statute penalties bee decreed a­gainst al gainesayers of this holy sacrifice, and prouide an especiall writ against such transgressors. statut. supr.

8. And to make all matters vnquestio­nable in this point, this statute was enacted when there were none but sacrificing prei­stes in England, diuers yeares before the booke of making ministers was inuented. [Page 117] Which the wordes of the abridgement of our statuts approued by his maiesty (to rei­terate them) thus doe testifie. (Abridgm. of stat. an. Dom. 1611. Titul. seruice and Sacra­ments cap. 1) the first makinge of this statute was before the Masse was taken away, when the opinion of the reall presence, was not re­moued from vs. Therefore this statute wholly and without any other exception, limitation, or restriction beeing publickly made, approued, reuiued and confirmed by three seuerall publicke parlaments, of three Protestant Princes, cannot be contradic­ted by any English Protestant: and except contradictions can both bee true, which is vnpossible, it is not possible but the con­tents of this statute of Christs institutinge the holy sacrificinge preisthood, and sacri­fice of Masse at his last supper, must needes bee an article of faith, and infallible truth, in the Religion and iudgement of English Protestants. Therefore some of their best learned. (Feild l. 3 cap. 29. pag. 138. Couell examin. pag. 114.) haue with publicke ap­plause, and warrant written, that it is he­resie, to bee of other opinion. For so they should deny and gainsay the vniuersally re­ceaued, [Page 118] and practised opinion, of the pri­matiue church. Whose custome vniuersall and from the beginninge was, to offer the sacrifice of Masse, both for the liuing and the dead. Which all men know, cannot be performed, but by massing and sacrificing preists, Masse and massinge preists, sacri­fice and sacrificing preists, beeing vnsepe­rable correlatiues, in al euē humane know­ledge, and learninge, both of Catholicks, and Protestants, Christians, Iewes, Mahu­metans, Pagans, or whatsoeuer infidels, professinge learninge, or followinge the light and warrant of nature.

9. And for the very vsuall name it selfe of this most holy sacrifice, called general­lie in the latine church, Missa, or sacrificium Missae, Masse, or the sacrifice of Masse, seing it was to be the ōly external sacrifice of the whole church of Christ, it could not possi­bly be named by any denomination more aptly, then the word Missa, Masse, beeing by diuers learned in the holy tongs, a name both in Greek Hebrue and latine fittly sig­nifyinge sacrifice, or equiualent thereof: of the Greeke there is most difficultie, and yet some learned gretians, as Albericus (dictio­ne [Page 119] Missa.) testifie, that Missa is a Greeke word, signifyinge interpellation, or inter­cession, such as sacrifice to God [...]s. That it is an Hebrue word, and aptly taken for sa­crifice, we haue the consent allmost of all Hebritians, both Catholicks, and protes­tāts, as of the first Alc [...]atus, Hector Pintus, Claudius Sanctus, Pamelius, Demochares, Casalius, Capino, Cauus, Couarrunias, Pauinus, Heruetus, and others. Alciatus l. 7. parerg. cap. 10, Hect. Pint. in cap. 3. Dan. Claud. Sainct. praef. ad Liturg. Pamel. in Ter­tull. l. de orat. & praef. in Liturg. Graecor. De­mochar. tract. 2. de Miss. c. 1. Casalius l. 1. sa­crif. Miss. Io. Capr. Can. l. 12. de loc. c. 13. Co­uarr. l. 4. Var. resol. c. 22. Pagn. v. Mitza.

10. And amonge Protestants, Sebastian Munster, Philip Melancthon, and Iohn Froster Professors of Hebrue ar of the same opinion, and to iustifie our English name of that holy sacrifice, to be taken also from the Hebrue, where wee call it Masse, or Mas, the worde or radix Mas in Hebrue, signifieth tribute or due paiement, such as wee owe in this sacrifice beeing commaun­ded to doe it, hoc facite, and the vnleuened breade that was eaten with the Paschall [Page 120] Lambe, and consecrated by Christ is Mas­sah, in Hebrue. Monster. in gramatica & le­xic, Hebraic. Philip. Mel. Apolog. confess. Au­gustan. Iohn. Froster. in Lexic. Hebraic. edit. Basil. an. 1557. Petr. Veg. in psal. 101. And to come to the Latine word, Missa, Masse, S. Albinus our learned countryman, expo­undinge those laste wordes in Masse, ite missa est, saith: id est directa, siue missa est, id est perfecta est pro nobis oblatio & oratio. That is, sacrifice or oblation and prayer for vs is directed, or sent, or perfected. S. Albin. l. de diuin. officijs. so doth Remigius Antisio­dorensis, saying. Missa dicitur, quasi transmis­sa, vel quasi transmissio. Remig. Antisiodoren. expositio. de celebrat. missae. And Petrus Lombardus. Missa dicitur quia missa est hos­tia, cuius commemoratio fit in illo officio: vnde dicitur: Ite missa est. Petr. Lumbard. l. 4. sent. Where we see that it is called Missa, becau­se it is a sacrifice sent, or offered vnto God, and not of dismissinge the people. Which is euident by the practise of the church in all places, which at the ende of all Masses dismisseth the people: but as our protestants themselues confesse (Foxe tom, 2. in Queene Mary.) saith not alwaies, ita missa est, but [Page 121] sometimes, benedicamus Domino, soometi­mes, requiescant in pace, and in the old Mu­zaraban Masse, in solemne feasts, where wee say in the end of Masse, ite missa est, they said, solemnia completa sunt, the solemne sacrifice is ended, and in other feasts: missa acta est: masse or the sacrifice, is ended. (missa Muzarab. antiq. in concil. 4 Toletan. & alibi.) And in this sence it was alwayes accepted, in all ages, from the Apostles, as our pro­testants themselues shall euidently confesse hereafter, in this history.

THE IX. CHAPTER. Shewinge how the Apostles in generall being by Christ ordeyned sacrificinge preists, did accordinge to that power and commaunde­ment giuen vnto them, offer the sacrifice of Christs body and blood in Masse, and or­dered other preists to that end.

ANd by this it is also manifest, that the Apostles were sacrificinge and mas­singe preists, and did, as that preistly dig­nitie confered vpon them, required, offer this holy sacrifice, accordinge to the war­rant [Page 122] and commaundement of Christ vnto them, to doe, that which he did in that be­halfe. So that if we had no further authori­tie, for their sacrificinge preisthood, and dutie to offer this blessed sacrifice, but that they were, as before is shewed, made sacri­ficing preists by Christ, seeing that preist­hood and sacrifice was neuer to cease, but to bee continued in the church of the Mes­sias, vnto the end of the world, and these men were the cheifest instruments, and ru­lers, which our Sauiour instituted, to con­uert the nations, and communicate this sa­cred preisthood and power, to offer this sa­crifice, vnto others, still to bee continued, without interruption, wee must enforced­lie yeelde, that they left such a sacrificinge power, and some maner and order how this sacrifice was to bee solemnized, to succee­dinge generations. Which I shall proue of euery one of the Apostles in particular, in the next chapters, onely here of them all in general, that this doctrine of consecration, preisthood & sacrifice of Masse, they taught and deliuered to the churches where they liued and preached, wee haue many and worthie arguments and witnesses.

[Page 123]2. S. Chrisostome telleth vs plainly, how the Apostles practisinge and deliuering the order of this sacrifice, decreed that the faith­full departed should bee remembred then, and prayed for. Ab Apostolis sancitum est, vt in celebratione venerandorum mysteriorum, me­moria fiat eorum qui hinc decesserunt. Noue­runt illis multum hinc emolumenti fieri, mul­tum vtilitatis, stante siquidem vniuerso popu­lo, manus in caelos extendente, caetu etiam sa­cerdotali, venerandoque posito sacrificio: quo­modo Deum non placaremas pro istis orantes? (Chrisostom. Homil. 3 in cap. 1. epist. ad Phi­lipp.) It was decreed by the Apostles, that in the celebration of the venerable myste­ries, a memory should bee made of them that were departed this life. They knew much gaine, much profit did therby come to them, for all the people standinge hol­dinge vp their hands to heauen, the preist­lie company, and the venerable sacrifice offered: how could it bee that wee shoulde not appease God, prayinge for them? The very like hee writeth in an other place. (Chrisost. Homil. 69. ad popul. Antiochen.) And S. Basile setting downe many thinges deliuered by the tradition of the Apostles, [Page 124] saith. (S. Basil. l. 5. de vniuersal. eccl.) this tradition did commend the words of long pray­er, and consecration ouer the breade and cha­lice, set downe in order: multifariam digesta super panem & calicem prolixae orationis & consecrationis verba commendauit? Irenaeus saith the church receaued this order of sa­crifice, from the Apostles, and in his time offered it to God in all the world. Oblatio­nem noui testamenti Ecclesia ab Apostolis acci­piens in vniuerso mundo offert Deo. Irenaeus l. 4. cap. 32. contr. haeres. The auncient lear­ned Bishop Stephanus Eduensis writtinge of this holy sacrifice, setteth down the ma­ner how the Apostles practised and prea­ched it. (Stephan. Eduen. Episc. l. de Sacra­mento Altaris cap. 20.) Sicut Magister docue­rat Apostoli se & alios communicando conse­crationem corporis & sanguinis Domini facere caeperunt, & fieri per vniuersas Ecclesias instituerunt. Primo sine aliquo ornatu fiebat canonis mysterium, postea cum canone legeba­tur epistola, & Euangelium. Deinde à Roma­nis Pontificibus, quibusdam additis ad orna­tum & decoratum; Ecclesiae celebranda aliqua susceperunt. As Christ theire Master had taught them, the Apostles communicating [Page 125] themselues, and other began to make the consecration of the body and blood of our Lord, and preachinge instituted it to bee done throughout all churches. First with­out any ornament the mistery of the canon of Masse was practised, afterward with the canon were reade the epistle, and Ghospel. After this somethings for ornament, were therto added by the Popes of Rome, the churches receiued the rest to be celebrated.

3. Where wee see the whole body and substance of the Masse, consistinge in the holy canon perfected, practised, and deli­uered by the Apostles. And what was after added by the Popes of Rome, were onely ceremoniall for honor and ornament sake and not necessitie, as hee there expresseth, and I wil demonstrate herafter by our pro­testants themselues, and for this place their prime man and first protestantlye made Archbishop, testifieth as much as this holy Bishop hath done before. For he saith plain­lie. (Matth. Parker. l. de Britan. antiq. cap. 17. pag. 47.) that the order and forme of Masse, which the Apostles vsed, and deliue­red to the church, ducētis āplius ānis in prima Ecclesia durauit, continued aboue two hundred [Page 126] yeares in the primatiue church without alte­ration. And then beeing somewhat altered, by Pope S. Zepherine, the chaunge which was made, was to a more excellent forme and matter. Ad pulchriorem materiam formam (que). S. Proclus Patriarch of Constantinople and successor to S. Chrisostome there testifieth, that Saint Clement receaued the forme of Masse from the Apostles, and published it to the world. (Proclus tractat. de traditione diuin. Liturgiae. infra. cap.) Quia Sacrosancta illa mysteria à Sanctis Apostolis sibi reuelata in lucem edidit. And how daily after Christs Ascension they assembled and found great com­fort in this holy sacrifice of Christs body and blood, said Masse with longe prayers. Cum multam consolationem in mistico illo Dominici corporis sacrificio positam inuenissent, fusissimè & longa oratione Liturgiam decantabant; and more plainely, as hereafter, preferringe it before all other holy duties and exercises. And Amalarius Fortunatus maketh this reason, why the forme and order of this sa­crifice, was by our Sauiour recommended to the care of the Apostles (Amalar. Fortu­nat. l. 3. de Eccles. offic. cap.) Saluator quo vehementius commendaret mysterij illius al­titudinem [Page 127] vltimum hoc voluit infigere cordi­bus & memoriae discipulorum, a quibus ad pas­sionem digressurus erat, & ideo non praecipit, quo deinceps ordine sumeretur, vt Apostolis per quos Ecclesias dispositurus erat, seruaret hunc locum. Our Sauiour that hee might more vehemently commend the worthines of that mistery, would haue it the last thing hee was to fasten into the harts and memo­rie of his disciples, from whom he was to depart to his passion, and therefore did not commaund in what order it should after­wards bee receaued, that hee might reserue that dutie to the Apostles, by whom hee was to dispose the churches.

4. To this all the holy Fathers before, that testifie Christ ordeyned this holy sa­crifice, and recommended it to his Apo­stles, beare witnes; for none but Antichri­stians will say, that the Apostles taught or practised, otherwise then Christ instituted and commaunded. And they were so zelous in this holy doctrine, that as both Catho­licks and Protestants haue proued before, they were wicked Hereticks by S. Ignatius testimony that then denyed this B. sacri­fice to bee the body and blood of Christ, [Page 128] which were giuen and shed for the sinnes of the worlde. (Ignat. apud Theodoret. Be­zam. Whitaker. & al. supr.) And Leontius Bizantinus writing against the Hereticks Nestorius and Eutiches charging them first with denyinge the Nicen creed, and produ­cinge a pseudosimbolum of their owne in­uention, taxeth the Hereticke with an o­ther prophane impietie not inferior to the other, to deny the holy order of the sacri­fice of Masse, ordeyned and instituted by the Apostles, receaued by the Fathers, and that of S. Basil penned by the same holy spi­rit; & inuented an other Masse of his owne to susteine his heresie full of blasphemies. Audet & aliud malum non secundum ad supe­riora, aliam enim Missam effutiuit praetor il­lam qua à patribus tradita est Ecclesijs, neque reueritis illam Apostolorum, nec illam magni Basilij in eodem spiritu conscriptum, in qua Missa blasphemijs non precationibus mysterium Eucharistiae oppleuit. And this wickednes was so great by this renowned author, that hee calleth it Antichristianitie and the de­nier of the Apostles Masse, Antichrist. An vt alius Antichristus adhuc expectetur par est, qui sic Christum oderit, & quae Christi sunt [Page 129] mutare nitatur? And our English Protes­tants themselues both say that the sacrifice of Masse for the liuing and the dead, was a tradition of the Apostles, and Aerius was iustly condemned of heresy by the prima­tiue church, for denyinge sacrifice for the dead. And this is publickly and authorita­tiuely approued by the remembred statute of Queene Elizabeth, Kinge Eduard the 6. and Kinge Iames our present soueraigne, assuringe vs, that this holy sacrifice of the altare, was instituted by Christ at his laste supper with his Apostles, deliuered to thē, and by them to the church and succeeding Christian preists to the end, and contey­neth the oblation of the most sacred body and blood of Christ. Middleton. Papistom. pag. Feild. l. 3. cap. 29. pag. 138. statut. an. 1. Edu. 6. an 1. Elizab. & an. 1. Iacob. Reg.

THE X. CHAPTER. Wherin is particularly proued of all the holy Apostles and Euangelists, that they were sacrificinge massinge preists, and did both practise and teach the same doctrines. And first the 4. Euangelists and S. Paule, who haue remēbred these misteries in holy scrip­tures.

THis being thus inuincibly proued, and acknowledged, both by Catholicke and Protestant authoritie, that both Christ our Sauiour instituted this holy sacrifice, and sacrificinge preisthood; and his Apo­stles receauinge them from him, did all in generall both exercise and deliuer the same vnto the churches, there can bee no Chri­stian desirous to retaine that name, that may oppose against the same; yet for a fur­ther manifestation of these truthes, vnto all, that will not desperatly dwell in error, I will now proue in particular, how euery one of the Apostles, and Euangelists, both beleeued, practised, and taught these miste­ries. And first to begin with the foure E­uangelists, [Page 131] and S. Paule, who haue com­mitted these Christian holy secrets, to ho­lie writinge; I will shew how both in these their sacred scriptures, they teach and al­lowe the sacrifice of Masse, and a sacrifi­cinge or massinge preisthood, by order and sacred office to offer that sacrifice. And to put vs out of all doubt or question that this is and was theire meaninge in those holy scriptures, I will proue, that euery one of them was a true massinge preist, and ac­tually did offer, and celebrate the most ho­norable sacrifice of Masse, in essential thin­ges, as the holy Catholicke massing preists of the church of Rome now doe, and haue euer most religiously done, in all ages. The same I will likewise proue, of all the other Apostles, in their order, onely I will craue leaue of S. Peter, the first, and cheifest, to remember him laste in this matter; for as I haue proued at large in other places, as a­monge the Apostles hee was the first, and allmoste onely Apostle, which planted the faith of Christ in these parts of the world: So wee in Britanie did first receaue from him, our holy massinge and sacrificinge preists, and preisthood, neuer hitherto al­together [Page 132] discontinued, or interrupted, but by him and his successors in the Aposto­licke sea of Rome first founded, and euer after successiuely in all ages preserued in this kingdome, as will appeare hereafter.

2. Therefore to begin with the Euan­gelists and S. Paule, which speake of these misteries in scripture, S. Mathew the Apo­stle (and first in order amonge the Euange­lists) writeth of Christs deliuery of this sa­crifice in these wordes, as our English Pro­testants by his maiesties priuiledge trans­late them. (Matth. cap. 26. v. 26.27.28.) Iesus tooke breade and blessed it, and brake it, and gaue it to his disciples, and said, take eate, this is my body. And hee tooke the cup, and gaue thankes, and gaue it to them savinge, drinke ye al of it for this is my blood of the new testament, which is shed for many, for the re­mission of sinnes. The Greeke text, which these men say must bee here preferred, is word by word as they translate, speakinge of Christs body, that it was at that present giuen there, and his blood in the present tence shed for remission of sinnes [...]. Therefore if Christs ob­lation, and giuing his body, and blood, [Page 133] vppon the Crosse was a sacrifice, as all a­gree, seeing it was so in respect it was there giuen and offered for remission of sinnes, here beeing the very same body and blood, and giuen for remission of sinnes, it must needes bee also a sacrifice, and not onely eucharisticall or of thanks giuing, but sa­tisfactory: for whatsoeuer tal [...]eth away sin­nes, by its owne vertue, as the Euangelist here speaketh of this, must needes be such, and Christs body and blood beeing of in­finite value in themselues and of their own nature, can not but be satisfactorie for sin­nes, whensoeuer, howsoeuer, & by whom­soeuer they are offered, or giuen for remis­sion of sinnes, though the limited power of preists may bringe some limitation to their satisfaction, the ordinance and insti­tution of Christ, so disposing in this sacri­fice, as it is now daily offered by consecra­ted preists, as the common opinion is, o­therwise a thing of illimited worth, should bee of like deseruinge, and satisfaction.

3. And this is so euident, that not onely all learned Fathers, and antiquitie do from hence teach, that Christ in this place insti­tuted the sacrifice of the new testament, as [Page 134] I haue cited diuers before, but our greatest enemies and persecutors, as namly the pre­sent Protestant Archbishop of Canterbury the director of Master Mason, and hee also with others. (Mason. praefat. & lib. 5. cap. 6. pag. 235. Abb. ibidem. Magdeburgent. in S. Iren.) acknowledge, particularly naminge S. Irenaeus, S. Chrisostome, and S. Grego­rie, from them concluding in these words: That Christ did then teach the oblation of the new testament, which the church throughout all the world doth, when shee saith, this is my body. And they plainly say. (Mason and D. Georg. Abbots supr. pag. 233.) that these wor­des of Christ recited before by S. Matthew, this is my body which is giuen for you, and this is my blood of the new testament which is shed for you, doe argue a sacrifice to God. And if this was not a sacrifice, then by protestant Religion, admittinge nothing but scriptu­res in matters of faith, Christ Iesus was not the preist after the order of Melchise­dech, which was promised; for exceptinge this, the whole new testament is silent of any preistly act, of that order, which hee performed in all his life, and so that being a distinctiue signe, of the true Messias, they [Page 135] would depriue all mankinde of Redemp­tion, and our moste blessed Sauiour of the title, and honour of redeeminge vs. Ther­fore thus they graunt. (Abbots and Mason supr. pag. 243.) Christ hauing offered himself, for a soueraigne sacrifice, vnto his Father, or­deyned, that wee should offer a remembraunce thereof, vnto God, in steade of a sacrifice. Which they must needes vnderstand of Christs oblation in this place, before his passion, for they make this before his com­maundement, and power giuen to his A­postles, of celebrating this mistery, by these words as these men translate. (Luc. cap. 22. ver. 19.) doe this in remembrance of mee. So that Christ ordeyninge, that we should do what hee did, as the words bee manifest, and Christ as they confesse there, offered himselfe for a soueraigne sacrifice vnto his Fa­ther, we must offer Christ in the same ma­ner, for a soueraigne sacrifice vnto God.

4. And for a cleare demonstration, that together with the cōmaundement a preist­lie sacrificinge power was giuen by those wordes, to his holy Apostles, and they by them made massing, and sacrificing preists, to sacrifice, as Christ by these protestants, [Page 136] and the scripture before, did at that time his blessed body, and body, it is not law­full, or validate in either Religion of Ca­tholicks, or Protestants, for any Christian man, or woman to intermeddle to offer, or minister in these things, whatsoeuer we shall name them, or iudge them to bee, but a Catholickly consecrated preist, by the one, or protestant minister by the other, therfore those sacred words, do this (Matth. cap. 26. v. 20. Marc. cap. 14. v. 17. Luc. c. 22. v. 14.) gaue preistly and sacrificing power to his Apostles, only present, by the Euan­gelists: for if they had beene generally spo­ken vnto all Christians, all Christians should both haue power, & were boūd vn­der dānation to take vpon them to minister in such things; for the wordes, doe this, to whomsoeuer they were spoken, conteyne an expresse commaundement, to bee per­formed.

5. And to make this matter more eui­dent, it is manifest by the protestant parla­ment statute of Kinge Edward the sixt, Queene Elizabeth, and King Iames. (Sta­tut. 1. Edw. 6.1. Eliz. & 1. Iacob. supr.) That the Protestants of England neither doe, [Page 137] nor by their Religion may, make it a mat­ter of commaundement and necessitie, for lay parsons to communicate vnder both kindes, but doe freely acknowledge, that in the first fiue hundred yeares of Christ, the Sacrament was ministred vnto, and re­ceaued of the laitie sometimes in one, som­times in both kindes, and yet the practise of the church was holy in those dayes; ther­fore there neuer was a generall commaun­dement to al Christians to receaue in both kindes: yet S. Paul settinge downe Christs ordinance, and institution of this holy sa­crifice, he said both concerninge his body and blood, he gaue this expresse commaun­dement: doe this in remembrance of mee. (1. Corinth. cap. 11. ver. 24.25.) And therefore Tatianus Alexandrinus disciple to S. Iu­stine the martyr, in his harmony of the ghospels, doth set downe those wordes of Christ to his Apostles. Doe this in comme­moration of me, both after the deliuery of his body and blood vnto them. (Tatianus Alexand. Harmon. Euang. cap. 155.) Ther­fore all they being preists, and onely pre­sent then, must needs bee made preists and sacrificinge preists, by those consecratory [Page 138] words of Christ, then onely spoken vnto them.

6. Which is made moste euident in the case of S. Thomas the Apostle, who by o­pinions Catholicke and Protestant was a preist, and as hereafter a sacrificinge mas­singe preist, yet hee was not present when Christ said to the other Apostles in the 20. chapter of S. Iohns ghospell; receue yee the holy Ghost, whose soeuer sinnes yee remit, they are remitted vnto them: and whose soeuer sin­nes yee retayne, they are retayned. And as protestants affirme made them preists; and they themselues in their booke of preten­ded consecration, only vse these in making ministers; for the scripture saith plainly, and immediatly in the next words: But Thomas one of the twelue, called Didimus, was not with them when Iesus came. (ver. 24.) nei­ther when hee said these words vnto them; but when the rest of the Apostles told him they had seene Christ, it followeth in the same place by English Protestants reading: The other disciples therefore said vnto him, wee haue seene the Lord. (ver. 25.) But hee said vnto them, except I shall see in his hands the print of the nailes, and put my finger into [Page 139] the print of the nailes, and thrust my hand into his side, I will not beleeue. (v. 26.) These be the very next words of the Euangelist, vn­to the former; and then immediatly fol­loweth, how eight dayes after, Christ ap­peared againe, S. Thomas beeing present, and cured his incredulitie.

7. So that it is most plaine, and euident, that S. Thomas receaued the cheife preist­lie power in the last supper of Christ, and by those his powerfull wordes, when ha­uing celebrated the high preistly function of sacrificinge after the order of Melchise­dech, in consecrating and offeringe for our sacrifice, his most blessed body and blood vnder the formes of breade and wine, and beeinge to leaue this preistly sacrificinge power in his church, hee did first commu­nicate and giue it to his Apostles, sayinge vnto them as our protestants translate. This doe in remembrance of mee. (Luc. cap. 22. ver. 19.1. Cor. 11. ver. 24.25.) where wee may boldly reade, sacrifice this in remembran­ce of me, or in commemoration of me. For so both the Hebrue, and Greeke, and La­tine also wil giue allowance, as I haue pro­ued before. Yet if wee should take them [Page 140] onely, for the common action of doinge, se [...]ing in the very common sence of doing, it conteyneth both a power & commaun­dement, to doe that, which Christ there did, which by all testimonies before, and allowance of protestants themselues, was his moste holy offeringe, and sacrificinge his sacred body, and for sinnes; It must nee­des giue both power, and precept to his A­postles to doe the same, doe this, or, this doe: otherwise neither the Apostles, nor preists truely consecrated after them, had done that, which Christ did, and which he gaue power and commaund vnto them to do; but some other thing, not commaun­ded, and which they had no authoritie, or warrant to doe; which is the transgressing, vncōmaunded, and vnwarranted lamenta­ble condition of all those, that deny this holy sacrifice, and presume to practise any other thing in place thereof.

8. Therefore seeinge no man doth, or can pretend, but there was onely one true consecrator, time, place, maner, and order of consecratinge, both S. Thomas, and the other Apostles, for holy preists, it euident­lie followeth, they were all consecrated by [Page 141] Christ in the action, time, place, and or­der as is before remembred; and that they were so consecrated sacrificinge massinge preists. Which our learned Protestants of England plainely teach vs to bee so. The great Archbishop, champion for the En­glish Protestants, when he so professed him selfe, writing with their greatest applause, and priuiledge, speakinge of the time, pla­ce, and maner, when, where, and how the Apostles were made preists, and of theire two spirituall powers, iurisdiction, and or­der, hee saith of this. (Marcus Ante. Reipub. Ecclesiast. l. 2. cap. 1. num. 3.) Ordinis ego potestatem intelligo nunc ad conficiendam Eu­charistiam, & sacrificij in cruce per Iesum Christum peracti memoriam celebrandam: ad quod Sacerdotium quoddam est necessarium. Ad hoc Sacerdotium promoti sunt Apostoli à Christo Domino, in vltima caena, quando eis dixit: hoc facite in meam commemorationem. (Luc. 22. & 1. Cor. 11.) By power of order, I now vnderstand power to consecrate the Eucharist, and celebrate the memory of the sacrifice, which Christ perfected vpon the Crosse, to which a certaine preisthood is necessary: to this preisthood the Apo­stles [Page 142] were promoted in the last supper, whē hee said vnto them, do this in my comme­moration.

9. And againe. (Marcus Anto. supr. l. 2. cap. 4. pag. 19.) Quando Eucharistiae confi­ciendae ipsis dabat potestatem, dixit eis: hec facite in meam commemorationem: nimirum id quod me videtis nunc facere, & vos facite: hoc est sumite panem, benedicite, frangite, & por­rigite: similiter & vinum. Et conseqnenter Apostoli ex ipso facto Christi instructi, certè diuina Christi institutione dabant Euchari­stiam. When Christ gaue vnto his Apostles power to consecrate the Eucharist, he said vnto them: doe this in my commemora­tion: That is, what you see mee now to do, doe you the same; that is take bread, blesse it, breake, reach: likewise also wine. And consequently the Apostles armed by that fact of Christ, certainely by the diuine in­stitution of Christ, did giue the Eucharist. And in an other place. (Marc. Anton. l. 2. cap. 4. pag. 118.) de Sacrosancta Eucharistia: Ipsius necessitatem toties inculcauit: nisi man­ducaueritis carnem filij hominis, & biberetis eius sanguinem, non habebitis vitam in vobis. [...]anis quem ego dabo caro mea est, pro mundi [Page 143] vita. (Ioh. 6. Luc. 22.) postea in vltima caena: accepto pane gratias egit, & fregit, & dedit eis, dicens, hoc est corpus meum, quod pro vo­bis datur: hoc facite in meam commemoratio­nem. Panis consecrationem in corpus Christi, & vini in sanguinem, ipse coram Apostolis fe­cit: eandem ipsi quoque vt facerent, frange­rent, & darent, expressè mandauit. Concer­ninge the holy Eucharist, Christ did very often inculcate the necessitie of it: except you shall eate the flesh of the sonne of man, and drinke his blood, you shall not haue life in you. The food which I will giue, is my flesh for the life of the world. After in his laste supper, when he had taken bread, he gaue thankes, brake, and gaue to them saying, this is my body which is giuen for you: doe this in my commemoration. Hee made the consecration of breade into the body of Christ, & of wine into his blood, before the Apostles, and expressely com­maunded, that they also should do the same consecration of bread & wine into Christs body and blood.

10. And in an other place he teacheth, with S. Chrisostome, whom he followeth therein, and other holy auncient Fathers. [Page 144] (Marc. Anto. l. 1. cap. 1. pag. 9. Chrisostom. hom. 17. in epist. ad Hebr.) That the sacri­fice which the Apostles were here com­maunded to offer by Christs wordes, doe this, and which by that power they did of­fer, and which all truely consecrated preists did after offer, was the same body & blood of Christ, which hee himselfe offered, the same, and no other sacrifice. Hoc facite in meam commemo­rationem. Quid ergo nos? ait Chrisostomus, nonne per singulos dies offerrimus? offerrimus quidem. Et vna est hostia, & non multae. Quo­modo vna est, non multae? quia semel oblata est in Sancto Sanctorum: hoc autem sacrificium exemplar est illius: idipsum semper offerrimus. Pontifex noster ille, qui hostiam mundantem nos obtulit: ipsam offerrimus & nunc, quae tunc oblata quidem consumi non potest. And much more to as great effect, or greater, and yet at his pleasure hee doth maine, and make lame the sentences of that holy Au­thor. And to auoide the friuolous cauill of some about the wordes, in my remembrance, or, commemoration of mee, whereby they would haue it gathered, that this is onely a commemoratiue sacrifice, or commemora­tion of that sacrifice, this man with all [Page 145] other Protestants. (Marc. Ant. l. 1. cap. 12. pag· 146 147. Mumer. 26.27.) and the ex­presse scriptures are witnes, that the preists and sacrifice of the lawe of nature and Moises, of Adam, Seth, Enoch, Noe, Sem, Abraham, Isaac, Iacob, and his twelue son­nes, Iob, Melchisedech, Aaron and all in the lawe were true preists, and sacrificers; yet they were in all Christian learninge, but figures of the truth in the time of the Messias.

11. Therefore if this were onely a com­memoration, it should at leaste by as great reason and authoritie, bee also a sacrifice, and the parson that celebrateth it, a sacri­ficinge preist, both beeing farr more excel­lent then those preists, and sacrifices. And the words, in remembrance, or commemora­tion, are so far from hindering the truth, of these preists and sacrifice, that they rather giue a second power, & vertue vnto them, euen by these protestants themselues; for they haue told vs before, that by these wor­des, doe this, Christ gaue power to conse­crate the bread and wine into his body and blood, and doe what hee did in that sacri­fice, then addinge after the wordes, in re­membrance, [Page 146] or commemoration, he gaue them a second power, and commaundement dif­ferent from the other, yet both of them preistly and sacrificall: otherwise Christ himselfe should bee said (which cannot be) that hee did consecrate and offer this re­membrance of himselfe, and his owne ac­tion: Therefore the words must needs con­teine a double virtuall power and comma­und to the Apostles, the one part and prin­cipall beeing, to doe that Christ did, ex­pressed plainely in the powerfull wordes, doe this, the other in remembrance or com­memoration, conteyned in the same terms. Which was by a (then) publick protestant preachinge minister both preached pu­blickly, and with publicke allowance af­ter printed in this maner. Edw. Maie serm. of the communion of Saints, printed by Iohn Dauson an. 1621. pag. 6.

12. God hath giuen to preists a power ouer his owne naturall bodie, which is himselfe: for to them onely was it said: doe this in remem­brance of mee: by which words they haue com­mission to dispose of that very body, which was giuen for the life of the world, and of that in­ualuable blood, which was shed to redeeme sin­full [Page 147] soules: for which cause the Bishops and presbyters haue, as antiquitie can tell, beene honored with an honor, which no Kinge, no Angel had euer giuen him. They are the ma­kers of Christs body, they doe a worke which none but the holy Ghost besides them euer did. And in the margine hee thus citeth Isodor Pelusota, l. 2. epist. 5. [...]. such a power the Kings of the earth haue not. An other speakinge of the consecratory preistly power, by those words of Christ, spoken in his parson: This is my body: This is my blood, concludeth. (Co­uel def. of Hooker pag. 116.117.276.) The omnipotency of God maketh it his body. And of preists: To these parsons God imparteth power ouer that naturall body, which is him­selfe, a worke which antiquitie calleth the ma­king of Christs body. And of preistly power: By blessing visible elements it maketh them inuisible grace, it hath to dispose of that flesh which was giuen for the life of the world, and that blood which was powred out to redeeme soules. Others say: The sacrifice of the altare, and vnbloody sacrifice, were vsed in the prima­tiue church. The primatiue church did offer sacrifice at the altare for the deade, sacrifice [Page 148] for the deade was a tradition of the Apostles and auncient Fathers. Aerius was iustly con­demned of heresie by the primatiue church, for denying sacrifice for the dead. Middlet. Pa­pistom pag. F [...]ild. l. 3. cap. 29. pag. 138.

13. And to put vs out of doubt, that this is, or should bee the common doctrine and Religion of all English Protestants, their chosen champion, with greatest allowance amonge them, as hee affirmeth, writeth plainely. Haec est fides Regis, haec est fides Ecclesiae Anglicanae: this is the faith of the Kinge, this is the faith of the church of England. (Io. Casaub. resp. ad Card. Peron. pag. 51.52.) And their publicke statute of al the Protestant Princes of England saith so, and so decreeth to be obserued of all, au­thentically prouinge in protestants Reli­gion, that this most holy sacrifice of the altar, was instituted by Christ, that it is his body and blood, broken and shed for remission of sinnes, & by the omnipotent words of Christ, This is my body this is my blood, being of eter­nall infallible and vndoubted truth, so conse­crated by truely and duely ordeyned preists vnto the end of the worlde. Therefore most [Page 149] euident it is, by all kinde of Arguments and testimonies, that the holy Apostle and Euangelist S. Matthew, as the rest also, did, and of dutie was bound to offer the most holy sacrifice of Masse. And that hee thus did, as the rest of the Apostles also did, it is manifest by diuers antiquities, which wee haue of this holy Apostle.

14. First it is commonly agreed vppon, both by Catholicke and Protestant wri­ters, that hee preached, and suffered Mar­tyrdome in Ethiopia, hauing first conuer­ted the Kinge and many others, and that of all nations the Christians of Ethiopia were euer most deuout to the holy sacrifice of Masse, the protestants themselues ar wit­nesses, and as they haue had that holy sa­crifice from their first receauinge the faith of Christ, which in all things as transsub­stantiation of bread and wine into the bo­die and bloody of Christ, according to the doctrine of S Matthew, before and offe­ringe of the said blessed body, and blood, with inuocation of Saints, and prayer for the deade, so their tradition ascribeth it, to S. Matthew the Apostle, as ordinarily it is referred vnto him. And not onely S. [Page 150] Abdias which liued in that time, by his workes vsually receaued, Iulius Africanus, and others be witnesses, that he said Masse, and was martyred at the holy altare by Kinge Hirtacus, but that vndoubted histo­rie of his life and death, which the vni­uersall church of Christ followeth, appro­ueth and proposeth vnto vs, so testifieth: Origen, in Genes. Euseb. histor. lib. 3. cap. 1. Socrat. lib. 1. c. 15. Doroth. in Synops. Mag­deburg. cent. 1. l. 2. col. 777.776. Edw. Grim­ston. in Presbyter. Iohn Pag. 1088.1089. Missa Aethiopum siue S. Matthaei Apostoli Biblioth. SS. Patr. Tom. 6. Iudoc. Cocc. Tom. 2. Sebas­tian. Munster. Cosmograph. l. 6. cap 57. Ab­dias & Iul, Afr. c. l. de vita Apost. in S. Math. Metaphrast. in S. Matth. Anton. part. 1. Petr. anot. l. 8. cap. 100.

15. Rege mortuo, Hirtacus eius successor Ephigeniam Regiam filiam, vellet sibi dari in matrimonium: Matthaeum, cuius opera illa virginitatem Deo vouerat, & in Sancto pro­posito perseuerabat, ad altare mysterium cele­brantem, iussit occidi vndecimo calendas Octo­bris. Vita S. Matth. Apostoli in Breuiario die 21. Septembr. Kinge Aeglippus whome S. Matthew had conuerted to the faith being [Page 151] deade, Hirtacus his successor desiringe to Mary his daughter Ephigenia, she [...] by the helpe of S. Matthew, hauinge vowed vir­ginitie to God, and perseueringe in her ho­lie purpose, hee commaunded S. Matthew to bee killed, as hee was celebrating Masse at the altare, on the eleuenth of the calends of October. Which history and relation, must needs bee approued by the Protestant church of England, keeping his festiuitie with the former histories, the church of Rome, the auncient Martyrolodges of Rome, S. Bede, Vsuardus, and others vpon the same day. (Engl. Protest. Comm: Booke in fest. S. Matth. Apostol. & calend. 21. Sep­tembr. 11. cal. Octobr. Martyr. Rom. Bed. & Vsuard. eod. die & Ado Treuer. 16.) To which the auncient Manuscript of an author A­nonimus, published in print, all most an hundred yeares since by Fredericus Nausea Bishop of Vienna, writtin as hee saith, cha­racteribus plusquam vetustis, in exceedinge old characters, in a most auncient library, gi­ueth this ample testimony, hauinge before related the history of S. Matthewes prea­chinge there: Cumque omnes respondissent Amen, & mysteria Domini celebrata fuis­sent, [Page 152] & Missam suscepisset omnis Ecclesia, re­tinuit se Sanctus Matthaeus iuxta altare, vbi corpus ab eo fuerat Christi confectum, vt illic Martyrium expectauit: nam expansis manibus orantem, spiculator missus ab Hyrtaco, à tergo puncti ictu feriens, Apostolum Dei, Christi Martyrem fecit. And when all had answe­red Amen, and the mysteries of our Lord were celebrated, and all the Christian as­sembly had heard Masse, S. Matthew kept himselfe still by the altare, where the body of Christ was consecrated by him, and ex­pected Martyrdome. For as hee was pray­ing with his hands stretched forth, the exe­cutioner beeing sent from Kinge Hyrtacus cominge behinde him, thrust the Apostle of God throughe, and made him a Martyr of Christ. Anonymm antiq. l. in vitas, mira­cula & passionis Apostolorum. in pas. S. Matth. Apost. cap. 6.

16. And this may fully satisfie for S. Matthew the Apostle, that he was a sacri­ficinge and massinge preist, and did both say Masse, and ordeyne other holy massing and sacrificinge preists, and deliuered a forme of that holy sacrifice to the Chri­stians of Ethiopia. I haue bene more large [Page 153] in him, because hee was the first amonge the Apostles which in his ghospell wrote of these sacred mysteries, and beeinge an Apostle, and confirmed in grace, neither did, nor could in this, or any article of Christian Religion, beleeue, or practise o­therwise, then Christ commaunded, and instituted, and the rest of the Apostles and Euangelists did also beleeue, teache, and exercise, as I haue taught in generall of them all. Now in particular of euery of them with so much breuitie as I may, the difficultie beeinge already cleared, vntill I come to S. Peter, in whom beeinge besides his primacy amonge the Apostles, and in the whole church of Christ, our protopa­rent Pastor and Father in Christ, I must spend some longer time, in that respect to deduce our holy sacrificinge, and massing preisthood from him.

17. The next of the Euangelistes, and scripture writers, which entreateth of this blessed mistery, is S. Marke, whose words in his ghospell as our protestants translate them, concerninge Christs institution of this sacrifice, are these: Iesus tooke breade, and blessed, and brake it, and gaue to them [Page 154] and said, take, eate: This is my body, and hee tooke the cup, and when he had giuen thanks, hee gaue it to them: and they all dranke of it, and hee said vnto them, this is my blood of the new testament, which is shed for many. (Marc. cap. 14 ver. 22.23.) Where wee see, as in S. Matthew before, so heare S. Marke doth assure vs, that the misteries there celebra­ted, were Christs body and blood, shedd for many; and so accordinge to that which is already proued in this matter, must nee­des bee an holy sacrifice in the iudgement of this Euangelist: and that by his owne continual vse and practise of saying Masse, and deliueringe a perfect forme and order thereof, vnto the churches where hee prea­ched and liued, we haue many testimonies.

18. First the very Masse it selfe which hee deliuered to the church of Alexandria, and others which hee founded, is yet vsed in those parts, and knowne to all antiqua­ries. (Missa S. Marci, seu Ecclesiae Alexandri­nae. in Biblioth. patrum.) and it doth agree in all matters of substance, with the Masse of the Latine church. And he himselfe had so reuerent opinion of this most holy sacri­fice, that hee thought himselfe vnworthie [Page 155] to offer it; and therfore as S. Hierome wri­teth, cut off his Thombe, but it was mira­culously restored, and hee vsually offered that holy sacrifice, as wee haue testimonies euen of this our owne nation, farr beyond exception: to omit others S. Bede S. Maria­nus and Florentius Wigorniensis, al which affirme in these same words: Marcus disci­pulus & interpres Apostoli Petri, mittente Petro porrexit in Aegiptum, & primus Ale­xandriae Christum annuntians, constituit Ec­clesiam, & postquam constitutis & confirma­tis Ecclesijs per Lybiam, Marmoricam, Ammo­nicam, Pentapolim, Alexandriam atque Aegip­tum vniuersam, ad vltimum tentus est à Pa­ganis qui remanserant Alexandriae, qui vi­dentes eum die sancto Paschae Missas facien­tem, miserunt funem in collo eius. Marke the disciple, and Interpreter of Peter, beeing sent by Peter, went into Egipt, and was the first that preached Christ at Alexandria, and founded that church, and after foun­ding and confirming the churches through Lybia, Marmorica, Ammonica, Penta­polis, Alexandria and all Egipt, at the last was apprehended by the Pagans, which remayned at Alexandria, who seeinge him [Page 156] saying Masse, on the holy feast of Easter, cast a rope, about his necke, and so put him to death. Beda in Martyrolog. 7. cal. Maij. Marian. Scot. l. 2. aetat. 6. pag. 233. in Ne­rone. Florent. Wigorn.

19. Thus these three auncient & learned English writers, with others. And this for­me of Masse which he vsed & deliuered to these churches, seemeth by Antonius Sa­bellicus, to haue beene written by him at Aquileia in Italy, whether he was first sent by S. Peter before hee went to Alexandria: for hee tellinge with the common opinion how hee wrote his ghospell at Rome, by the warrant and approbation of S. Peter, and his coming to Aquileia, saith he wrote there also somethinges, hic quoque aliqua scripsisse creditur, and most likely his Masse because wee finde no mention of any other his works, but his ghospel writtē at Rome, and that.

20. And to make all sure by our English Protestant antiquaries, and other writers, who ascribe the greatest credit in these matters to the brittish Authors, their Reli­gion and practise, before the vniting them­selues with the successors of S. Augustine, [Page 157] and the Romane church, there is yet ex­tant a very old manuscript, written by a Brittish Christian, before that vnion all­most a thousand yeares since, which our protestants intitle, prima institutio ecclesias­tici seruitij, the first institution of the eccle­siasticall seruice. (M. S. Britan. antiq. pr. Sto­res in exordio, prima institutio ecclesiastici ser­uitij.) in which manifestly mētion is made that S. Marke the Euangelist did write a forme therof, and that very forme of Masse vsed and penned by S. Marke, was practised here in Britanie, when it was first conuer­ted, in or nere the Apostles time: of this I shall speake more at large when I come to S. Peter. And this will suffice for S. Marke.

21. S. Luke the next of this holy com­pany, is moste plaine of them all for ho­lye sacrifice, for first hee doth plainelie distinguish the consecrated cup, from the other which he calleth by protestants tran­slation, the fruite of the vine. (Luc. cap. 22. ver. 18.) an exception with vnlearned pro­testants. And then by their owne transla­tion, he thus writeth of Christs action her­in. (ver. 19.) And hee tooke breade, and gaue thankes, and brake it, and gaue vnto them, [Page 158] saying, this is my body which is giuen for you, doe this in remembrance of mee. (ver. 20.) likevvise also the cup after supper, saying, this is the nevv testament in my blood, vvhich is shed for you. Where as I haue proued be­fore, both by protestants and all witnes­ses, our holy sacrifice of Masse is plainely instituted, which our protestants proue by one of the most auncient antiquities of our Christian Britans, a sermon as Master Foxe saith. (Act. and monum. pag. 1142. sermon. translat. by Aelfricus.) so auncient and of so great authoritie in this kingdome, that it was vsually reade in the church here in the yeare of Christ 366. aboue two hundred yeares before S. Augustines cominge hi­ther, and translated into the Saxon langua­ge out of Latine by Kinge Aelfricus in the yeare 996. Which speaketh of Christ in these words: Hee blessed breade before his ‘suffering and diuided it to his disciples thus saying: eate of this, it is my body, and doe this in my remembrance. Also hee blessed wine, in one cup, and said: drinke yee all of this, this is my blood that is shed for ma­nie in forgiuenes of sinnes. The Apostles did as Christ commaunded, that is, they [Page 159] they blessed bread and wine to howsell a­gaine afterward in his remembrance: euen so also their successors and all preistes by Christs commaundement doe blesse bread and wine, to howsell in his name with the Apostolicke blessinge.’

22. ‘And againe: In the old lawe faith­full men offered to God diuers sacrifices that had foresignification of Christs body, which for our sinnes he himselfe to his hea­uenly Father hath since offered to sacrifi­ce, certainly this howsell which wee doe now hallow at Gods altar, is a remembran­ce of Christs body which hee offered for vs: and of his blood which hee shed for vs: So hee himselfe commaunded, doe this in’ my remembraunce. And shewinge how Christ is wholly and truely present in eue­rie parcell of this blessed sacrifice of Masse, it addeth: ‘That innocent Lambe which the old Israelites did then kill, had signifi­cation after ghostlye vnderstandinge of Christs sufferinge, who vnguiltie, shed his holy blood for our redemption. Herof singe Gods seruants at euery Masse, Agnus Dei qui tollis peccata mundi miserere nobis: That’ is in our speach: Thou Lambe of God that [Page 160] takest away the sinnes of the world haue mercy vpon vs.

25. Where is plainely proued by these protestants antiquitie, that Christ did in those wordes of S. Luke, both institute the moste holy sacrifice of Masse, for that E­uangelist, and all preists to offer, and that the Lambe of God that taketh away the sinnes of the world (onely Christ Iesus) is present there, and was publickly prayed vnto as present, in our first Britane prima­tiue church in this kingdome. Therefore no Christiā of Britanie can make it a ques­tion, but S. Luke an holy Euangelist, did in this holy mistery, as Christ had institu­ted, by his owne ghospell, and the other Euangelists and Apostles, did preach and practise: Which is farther confirmed out of the history of his life, wherin we finde that hee erected altars, and consecrated sacrifi­cing and massing preists, no others known to Christians in that time. This will more appeare when I come to S. Paul whose both companion, and scribe and secretary in some sort hee was, and so could not bee of an other opinion, or practise in this point, then that great Apostle. Metaphrast. in vit. [Page 161] S. Luc. Gul. Eisengren. cent. 1. part. 5. dist. 7. Hieron. l. de vir. illustris. in S. Luca.

24. The holy Apostle and Euangelist S. Iohn bringeth Christ speakinge in these wordes, as our protestants translate them, (Ioh. cap. 6, v. 51.) I am the liuinge breade which came downe from heauen. If any man eate of this breade, hee shall liue for euer: and the breade that I will giue, is my flesh vvhich I vvill giue for the life of the vvorlde. The Ievves therefore stroue amonge themselues, saying hovv can this man giue vs his flesh to eate? Then Iesus said vnto them, verelye I say vnto you, except yee eate the flesh of the sonne of man, and drinke his blood, yee haue no life in you. Who so eateth my flesh, and drinketh my blood, hath eternall life, and I vvill raise him vp, at the last day. For my flesh is meate in deede, and my blood is drinke in deede. Hee that eateth my flesh, and drin­keth my blood, dvvelleth in mee, and I in him. As the liuinge Father hath sent mee, and I liue by the Father: so hee that eateth me, euen hee shall liue by mee. This is the bread vvhich came dovvne from heauen: not as your Fa­thers did eate Manna and are deade: hee that eateth of this breade, shall liue for euer.

[Page 162]25. These words bee so euident, for the reall presence of Christ in the sacrifice of Masse, by all testimonies of antiquitie, that as I haue shewed before, none but incredu­lous people, and like Kinge Achis will de­nie it. And for Britanie the lately cited an­tiquitie that was publickly reade, in our churches here so longe before S. Augusti­nes cominge hither, doth with the whole cōsent of our church, in or before the yeare of Christ 366. so approue it, citing all these words of S. Iohn which I haue related, to that purpose. (the old Britt. serm. supr. apud Foxe pag· 1142. & alios.) and no man can better expound S. Iohn, then S. Iohn him­selfe, who as wee are assured both by Ca­tholicke and Protestant antiquaries, and authorities, did both say Masse, and conse­crated sacrificinge and massinge preists, to doe the same. So wee are taught by Euse­bius Emissenus, or Faustus Reginensis, S. Bede, Haymo, the author of the scholasticall history, Smaragdus, Durantes, Honorius, Vincentius, Nicolaus Methonensis, and others. Euseb. Emis. seu Faust. Regin. hom. in fest. S. Ioan. Bed. homil. in id. dixit Iesus Petro sequere me. Haymo Homil. 2. in festo S. Ioan & Ho­mil. [Page 163] 1. histor. scholastic. cap. 106. Smarag. Abb. in collect. in Euangel. in fest. S. Ioan. Duran. l. 7. c. 42. de diu. offic. Honor. serm. in fest. S. Ioan. Vincent. l. 11. c. 44. Nichol. Me­thon. l. de corp. Christi. And we haue both Catholick & Protestant testimony for this, of our own nation, a preist of Eaton in his holy trauailes aboue 200. yeares since, and a protestant minister thus approuinge and relatinge from them: Ad occidentalem par­tem Ecclesiae, quae est in monte Sion, est lapis rubens prae altari, qui quidem lapis portatus erat de monte Sinay per manus Angelorum ad preces S. Thomae reuertentis ab India: super quem celebrabat sanctus Ioannes Euangelista coram beatissima virgine Maria Missam, per multos annos, post Ascensionem Domini. At the West ende of the church which is in mount Sion, there is a redd stone standing in steade of an altare, the which stone was transported thither from the mount Sinay by the hands of Angels, at the prayers of S. Thomas, when he returned from India: vpon this stone S. Iohn the Euangelist did celebrate and say Masse, before the blessed virgin Mary, many yeares after the Ascen­sion of our Lord. Gulielm. Way Etonensis [Page 164] presbyter. l. Itinerar· cap. loca sancta montis Sinay. an. D. 1420. Hackluyts. booke of tra­uailes in Gul. Way cap. mount Sinay. And he was so daily deuoted to this holy sacrifice, that as the auncient Anonymus writer of his and the other Apostles liues doth wit­nes, hee celebrated it, the very day he died, and was buried by the altare. Anonimus an­tiq. in vit. miracula & pass. Apostolorum in Ioanne cap. 10.

26. S. Paule the laste of our holy wri­ters of these mysteries, saith plainely by our protestants translation. (1. Corinth. cap. I haue receaued of the Lord, that which also I deliuered vnto you, that the Lord Iesus the same night in which he was betraied, tooke bread, and when hee had giuen thankes, hee brake it, and said; Take, eate, this is my body which is broken for you: This doe in re­membrance of mee, and after the same maner also hee take the cup, when he had supped, say­inge; This cup is the new testament in my blood: this doe yee as often as yee drinke it, in remembrance of mee. Where wee see a double power & commaundement also of Christ vnto his Apostles, both to consecrate and cōmunicate, both his body and blood: And [Page 165] yet there is no commaundement in any Re­ligion Catholick or Protestant, for any but preists to doe all these thinges, and to them onely when they offer the holy sacrifice of Christs body and blood in Masse, for if at any other time in sicknes or otherwise they communicate, they doe it only as other Catholick lay parsons doe; And many ca­ses there bee in the Religion of Protestants, in which communicants are not bounde to receaue in both kinds: and it is approued and enacted by the publicke statute of all our Protestant Princes that euer were in England, Kinge Edward the sixt, Queene Elisabeth, and our present soueraigne King Iames, that euen in the first primatiue and vnspotted times of Christianitie the Christians did very often communicate in one onely kinde. (Statut. parlament. 1. an. 1. Eduard. 6.1. Elisabeth. & an. 1. Ia­cob·) which could not bee tolerable, if the commaundement of Christ had beene ge­nerall vnto all to communicate in both, as it was to his Apostles, and all massinge or sacrificinge preists in them.

27. And to make it most euident in all proceedings, that the powers & commaun­dements [Page 166] were communicated and giuen to preists onely, no parsons whatsoeuer Kinge or Caesar but preists onely, and with pro­testants their ministers which in their Re­ligion cypher the places of preists, doe or may intermeddle with any of those powers or commaunds of Christ, doe this, either in respect of his blessed body or blood, or howsoeuer wee will terme those mysteries, and yet to them to whome they were com­mitted, they are plaine commaundements imparatiue in all lāguages Greeke, Latine, English, [...], facite, doe this, in the im­paratiue and commaundinge moode, and maner of speach: and so all men of what­soeuer Religion doe vnderstand them, and cannot possibly truely vse them in any o­ther meaninge. And after prouinge how the misteries there deliuered, are the very body and blood of Christ, (1. Corinth. cap. 11. ver. although he had said before, that hee had deliuered vnto them, that which hee receaued of Christ, and entreateth of the same, diuers verses be­fore, and in 11. or 12. after euen to the end of that chapter, yet not hauinge therein set downe the forme and order fully, how this [Page 167] sacrifice was to bee celebrated, he conclu­deth thus in that chapter: The rest I vvill set in order vvhen I come. (1. Corinth. c. 11. v.vlt 34.) reseruing it to tradition, beeing to longe a worke to bee comprised in an epistle.

28. Whereuppon S. Augustine expoun­dinge those very words: caetera cum venero ordinabo. The other thinges I will order when I come, as hee readeth, writeth in these words. (Augustin. epistol. 118. ad I a­nuarium cap. 6. Tom. 2. operum eius.) vnde intelligi datur, quia multum erat, vt in epis­tola totum illum agendi ordinem insinuaret, quem vniuersa per orbem seruat Ecclesia, ab ipso ordinatum esse, quod nulla morum diuersi­tate variatur. Whence wee are giuen to vnderstand, that it was to much for him to insinuate in an epistle, all that whole or­der of celebration, which the vniuersall church obserueth in all the worlde, to bee there ordered of him, which is not varied with any diuersitie. Where wee see plain­lie, that by the testimony of S. Paul him­selfe warranted with this great authoritie, hee deliuered a forme of Masse vnto the church, and the church in S. Augustines [Page 168] time still continued it without any diuer­sitie or difference to bee excepted against.

29. And where S. Paul writeth to S. Ti­mothy according, to our protestants trans­lation: I exhort therefore, that first of all, supplications, prayers, intercessions, and gi­uinge of thankes bee made for all men: for Kings and all that bee in authoritie. (1. Ti­moth. cap. 2. v. 1.2.) it is the common in­terpretation of the holy Fathers, and expo­sitors of scriptures, that hee there alludeth to the order vsed in the holy sacrifice of Masse, where these things were obserued, as appeareth in the moste auncient Masses wee haue extant. So S. Remigius, S. Au­gustine, S. Bede, S. Bruno, S. Anselme, Haymo, Petrus Lombardus and diuers o­thers writinge vppon that place, expound them of the holy Masse. S. Remigius saith: Apostolus dirigens haec verba Timotheo, & in illo tradidit omnibus Episcopis & presbyteris omnique Ecclesiae, quando deberent Missarum solemnia celebrare, & pro omnibus orare. The Apostle directinge these wordes to Timo­thie, and in him deliuered to all Bishops and preists, and to the whole church, when they shoulde celebrate the solemnities of [Page 169] Masse, and pray for all. Remigius in 1. Ti­moth. cap. 2. Augustin. epistol. 59. quaest. 5. Beda in 1. Timoth. cap. 2. Bruno, Haimo, Petr. Lombard. & alij in eund. loc.

30. And a little after: Quam formam vel exemplum, omnes Ecclesiae modo retinent: nam obsecrationes sunt quicquid praecedit in Missa­rum solemnijs, vbi incipit Sacerdos consecrare mysteria corporis & sanguinis Domini. Which forme or example all churches doe still re­taine: for obsecrations are all whatsoeuer it said in the solemnities of the Masse, vntill that place where the preist beginneth to cō ­secrate the misteries of the body, and blood of Christ, sayinge: Te igitur clementissime Pater. (Which bee the first words of the ca­non.) Orations or prayers are those which the preist vttereth in the consecratiō of the Eucha­rist, euen to the fractiō of the body of our Lord: that is, when the preist putteth one part of the host into the chalice. Postulations are the bles­siings, which the Bishop saith ouer the people inuocating vpon them, the name of God. The giuing of thanks are prayers which the preist, after the people haue receaued, doth render vnto God the Father, who hath offered vnto them, the mistery of the body and blood of his [Page 170] sonne for theire saluation. Which all moste word by worde and in the same sence is de­liuered by S. Augustine in his 59. epistle. quaestione 5. Tom. 5. where he setteth downe the whole order, and maner of the sacrifice of Masse, as wee now vse it, and expoun­deth S. Paules wordes to that purpose, as the other holy and learned recited Father likewise doth.

31. And to make all sure by our protes­tants themselues, they assure vs that S. Tro­phimus mentioned by S. Paul, was his dis­ciple, and left by him at Arles in Fraunce, when hee passed from Rome to Spaine, al­thoughe Eisengrenius proueth from the french Annals and diuers antiquities, that he was disciple both of S. Peter and S. Paul, B. Petri & Pauli discipulus. (Guliel. Eiseng. centen. 1. part. 1. dist. 3. fol. 53.) And was of such fame and renowne as Pope Zosi­mus 1200. yeares since the Romane Marty­rologe. (Zosimus To. 1. concil. Martyrol. Ro­man. in S. Trophimo die 29. Decembris, the Magdeburgian Protestants with others tes­tifie:) ex eius praedicationis fonte, tota Gallia fidei Rinulos accepit: out of the fountaine of his preaching all Fraunce receauing the chan­nels [Page 171] of faith. (Magd. centur. 1. l. 1. in Tro­phimo.) yet the auncient Brittish antiquitie suppressed by our protestants (of which be­fore, and more herafter) is a sufficient war­rant and witnesse, that hee deliuered and obserued in Fraunce, a certaine forme and order of the holy sacrifice of Masse, and the same was vsed and practised, also both at Rome and here in Britanie likewise at that time. M. S. Britan. antiq. pr. Stores in exor­dium.

32. And the same is as euidently pro­ued, from his renowned scholler S. Denis the Areopagite; Who in his booke of the ecclesiasticall Hierarchie. (cap. 5.7. & epist. ad Demophil.) setteth downe the whole or­der of the sacrifice of Masse, and how the preist behaued himselfe at the holy altare, both before and after consecration, how the catechumens, energumens, and pub­lick penitents, were not permitted to bee present, but onely to the prayers which were before the oblation of the sacrifice: He setteth down how bread and wine was proposed on the altare, how blessed, con­secrated into the body & blood of Christ, and offered in sacrifice. How greate reue­rence [Page 172] and prayer was also vsed vnto Christ vnder the externall species. O tu diuinum sacratissimumque Sacramentum, obducta tibi per signa obscuritatum, quasi vela & in­tegumenta, patefacta perspicuè nobis ostende, mentisque nostrae oculos singulari, & quae ob­tegi non potest, luce comple. Hee sheweth how a memory of Saints is there made, mystica Sanctorum recitatio fit. He teacheth how the preist or Bishop, prayed for the dead, for remission of their sinnes, and to come to glory. Precatur oratio illa diuinam clementiam, vt cuncta dimittat per infirmita­tem humanam admissa peccata defuncto, eum­que inluce statuat, & regione viuorū. Which is as much as the Romā church now vseth, in that holy sacrifice of Masse. And hee re­membreth how in the ende the preist ac­knowledgeth the dignitie of that holy sa­crifice, to bee so great, that he was vnwor­thy to offer it, but that Christ did both giue power and commaund to doe it, when hee said to his Apostles, doe this in commemora­tion of mee. Religiosè simul, & vt Pontificem decet, post sacras diuinorum operum laudes de sacrificio, quod ipsius dignitatem superat, se purgat, dum primò ad cum clamat, tu dixisti, [Page 173] hoc facite in meam commemorationem.

33. And how carefull, and diligent an obseruer, and practiser of this massing do­ctrine hee was, in act and deed, daily in his whole life, we may be assured by the wor­thie writers of his life and death, Hildui­nus Abbot of S. Denis in Fraunce where hee was buried, about 800. yeares since, Roswita or Roswida, not longe after and others, who confidently and from publick testimony, write, that neither his strict im­prisonment in a dungeon could hinder him from performing this holy dutie, but there both persuadinge the people present, and writinge vnto others absent, to confirme them more, said Masse in that vnfit place: & to proue how acceptable it was, Christ Iesus with a multitude of Angels appeared vnto them all, with such a light from hea­uen, as had beene seene, at the very time when they were to communicate, & com­forted his holy Martir. Sed nec carcereis prae­sul praeclarus in antris desinit obsequium Do­mino persoluere dignum: sed docuit plebem studiosè conuenientem, ac celebrat sacrae solitò solemnia Missae: Est vbi caelestem debebat fran­gere panem, lux noua tristifico subito fulge­bat [Page 174] in antro, in qua sidereae regnator splendi­dus aulae scilicet angelica pariter comitante ca­terua apparens, charum consolabatur amicum. Trithem. l. de scriptorib. in Hildonio. & Ros­wida. Hilduinus Abb. in vita S. Dionisij Areo­pag. cap. 29. Roswita l. de vit. S. Dionis. A­reopag. & alijs.

THE X. CHAPTER. How all the rest of the, Apostles in particular S. Andrew, Iames the great, Thomas, Ia­mes the lesse, Philip, Bartholomew, Symon, Thaddaeus, and Matthias, were sacrificinge Preists, and Apostles, and vsually offered the sacrifice of Masse.

NOw let vs come to the rest of the ho­lie Apostles which haue not in scrip­tures written of these misteries, and proue of them all, and in order (except S. Peter the first, whom I haue promised to put in the last place) that in their sacred functions, they offered the most holy sacrifice of Mas­se. And first to begin with S. Andrew. It is a receaued opinion. Iodoc. Cocc. Tom. 2. l. 7. artic. 5. de purgator. that this holy Apostle [Page 175] did first deliuer that forme of Masse, which was auntiently and from the beginninge vsed in the church of Constantinople, and after called the Masse of S. Iohn Chriso­stome, the great and learned Patriarke of that place, because it was enlarged by him, and is stil, as our protestants acknowledge, vsed to this day in the churches of Greece. Edwin. Sands relation of Religion. cap. 53. or 54. And that hee himselfe did vsually and daily offer this moste sacred oblation of Christs body and blood, wee haue moste auncient and vndeniable testimonies, whe­ther we will professe our selues Catholicks or protestants in Religion; for both these agree in this, that S. Andrew was martyred by Aegeus Procōsull of Achaia in the citie Patras: and they celebrate his day of festi­uitie, vppon the laste of Nouember. And they doe, or ought if they make not fictions of theire owne, deduce the history of his passion from the auncient penners and re­lators thereof, which bee the preists and deacons of Achaia, which were eye wit­nesses and present at the same. S. Cyprian, or whosoeuer was the auncient Author of the booke amonge his workes, de duplici [Page 176] Martyrio. The old Anonimus who wrote the booke of the Apostles liues, published by the learned Bishop of Vienna Frederi­cus Nausea, S. Simeon Metaphrastes him­self, a learned grecian and auncient of those parts, S. Iuo, S. Bernard, Algerus, the aun­cient writer of the liues of Saints, the whole latine church in the publicke seruice of the feast of S. Andrew the Apostle, the aun­cient Breuiary of the church of Salisbury in England, and others are witnesses, that S. Andrew beeinge persuaded and threat­ned by Aegeus the Proconsull, to sacrifice to the Pagan Gods, answered publicklie vnto him in these wordes: Ego omnipotenti Deo, qui vnus & verus est, immolo quotidie, non taurorum carnes, nec hircorum sangui­nem, sed immaculatum Agnum in altari: cuius carnem posteaque omnis multitudo credentium manducauerit, Agnus qui sacrificatus est, in­teger perseuerat & viuus. I doe daily sacri­crifice to God almightie, the onely true God, not the flesh of bulls, nor blood of goates, but the immaculate Lambe vppon the altar, whose flesh after all the multitude of beleeuers haue eaten, the Lambe that is sacrificed, remayneth whole and liuinge. [Page 177] Breuiar. & Missale Rom. Martyrolog. Rom. Bed. & Vsuard. vlt. Nou. Protestant comm: Booke in calendar. Nouem. & infest. vlt. No­uem. Cooper v. Andreas Godw. conuers. Mag­deb. cent. 1. in Andr. Apostolo. Act. S. An­drea per Presb. & Diacon. Achaiae. Ciprian. l. de duplic. Mart. Anonim. in mirac. vit. & Pass. Apost. in S. Andrea. Sim. Metaphr. in S. Andr. S. Iuo Carnoten. Episc. serm. de Sa­cram. dedicat. ser. 4. Algerus contra Beren­gar. S. Bernard. apud Francisc. Feuarden. an­notat. in Frenaeum l. 4. contra haer. cap. 32. pag. 361. Iacob. Genuen. Epis in vit S. Andrea vlt. Nouem. Breu. Ecclesiae Salisbur. ibidem.

2. Thus it is euident that S. Andrewe the Apostle did offer this holy sacrifice of Masse, and euery day: and that the sacrifice was Christ himself the true Lambe of God that taketh away sinnes Amonge the holy auncient and renowned witnesses, S. Iuo supr. ser. 4. speakinge of this holy sacrifice of Masse thus wtiteth: In memoriam veniunt verba beati Andreae Apostoli, quibus asserit & in caelis esse corpus Domini, & de altari posse sumi corpus Domini. Cuius inquit carnes cum sint comestae in terris à populo, ipse tamen in caelestibus ad dexteram Patris integer perse­uerat [Page 178] & viuus. The wordes of S. Andrew the Apostle doe come to memory, in which hee affirmeth, that the body of our Lord is in heauen, and yet may his body bee rece­ued from the altare. Whose flesh saith hee, when it is eaten of the people on earth, yet he perseuereth whole and aliue in hea­uen, at the right hand of his Father. And this giueth full satisfaction for S. Andrew, that hee was a sacrificinge and massinge preist.

3. The next in order is S. Iames the bro­ther of S. Iohn the Apostle, and Euange­list, martired by Kinge Herode as we reade in the 12. chapter of the Acts of the Apo­stles, where our protestants thus reade: About that time, Herod the Kinge stretched forth his hand to vexe certaine of the church. And he killed Iames the brother of Iohn with the sword. (Actor. cap. 12. ver. 1.2.) Which his timely death hath taken from him such ample memory as is deliuered of some o­ther Apostles that liued longer, in histo­ries. But beeing assured before by all kinde of testimonies, that he was one of them to whom our blessed Sauiour gaue power, and commaundement to offer the holy sacrifice [Page 179] of his body and blood, that he there being consecrated a preist, and one of the three Apostles which our Sauiour most loued, and hee him, it would be more then im­pietie to thinke, hee either neglected the power, or brake the commaundement of his Master, whome he so much loued, and loued him againe; for so he should not haue beene so principall a frend and louer of Christ, but his professed enemy, in conti­nually violatinge his lawe, and commaun­dement. And being both brother to S. Iohn, and consecrated and ordeyned preist at the same time, in the same maner, and order as hee was, how could S. Iohn be a massinge and sacrificinge preist, so vndeniably as is proued of him, except S. Iames were also in the same degree?

4. Further it is proued that S. Iames li­ued sometime before his death & was mar­tired in Hierusalem, where the publick sa­crifice of the Christian church at that time was the holy Masse: for as Hieremias Pa­triarke of Constantinople proueth against the Protestants in his censure, and others. The holy Masse is a sacrifice instituted of Christ. (Hierem. in censura. Concil. 6. Con­stantinop.) [Page 180] in memory and commendation of all his mercy and humilitie sustained for our sou­les. Saint Iames the Apostle, called our Lords brother, first reduced into order that liturgie, and sacrifice, beeinge so instructed of Christ to doe it, in all parts of that holy sacrifice, no­thing els is handled, but an vniuersall order of thinges, which our Sauiour vndertooke for our redemption. Then this S. Iames also a cheife Apostle of the same Christ, conse­crated with the same solemnitie the other was, and liuinge and dyinge in the same place, a great Saint and Martyr as the o­other was, could not possibly differ from him in this point: nor from the rest of the Apostles, all of them by all consent before, agreeinge in these misteries. And it is an historicall approued veritie, by all antiqui­ties, that these few disciples which this S. Iames conuerted in Spaine, and brought with him to Hierusalem, were directed and sent thither againe by S. Peter the Apostle, that great massinge preist (as hereafter) and they were such as he that sent them in that respect.

5. S. Thomas followeth next in Apo­stolick order, how hee was a sacrificinge [Page 181] and massinge preist I haue shewed before in S. Iohn. And this holy Apostle prea­chinge in India, altares and diuers other pregnant arguments of his saying Masse in those parts are found amonge them there. Christiani qui Indias frequentarunt, quas o­lim diui Thomae praedicatio peragrauit, alta­ria Christiana cum reliquijs quibusdam Ima­ginis Virginis in speluncis inuenerunt. Flori­mund. Raem. de origine Haer. l. 8. cap. 12. And Franciscus Aluares. (de reb. Ind.) that liued longe in those parts, writeth, that their An­nals testifie, they had a church built in their contry within ten yeares of Christs Ascen­sion, which church there still remayneth, and beareth the name, as euer it did, the church of our Lady of Mount Sion, and the reason why it is so called, is because the stone where of the altar was builded, was brought thither from Mount Sion. The same is proued by others, and protestants themselues, further declaringe the maner of their saying Masse, still continued with great reuerence, and deuotion; teachinge how they neuer say Masse without incense, and three cleargie men, a preist, deacon, and subdeacon, and they deriue their Re­ligion [Page 182] from S. Thomas the Apostle. An other, an English Protestant minister from experienced trauailers, and antiquitie wri­teth: est Capella Indorum: there is a Chappell of these Indians conuerted by S. Thomas in Mount Caluary at Hierusalem, where onely the pilgrims of India, by theire preists singe Masse, after their order consecrating and ma­kinge, conficientes, the Sacrament of the body and blood of Christ, of bread and wine. They behaue themselues with greatest attention, reuerence, humilitie, and deuotion. Therfore wee cannot doubt but S. Thomas taught, and practised these misteries, both there, and wheresoeuer hee liued and preached. Edw. Grim. booke of estates pag. 1088.1089.201.203. Sebast. Munster. l. 6. cap. 57. vide multos apud Gul. Eisengr. centen. 1. fol. 168. Rich. Hackluits booke of trauailes in mount Sinay. Sir Iohn Mandeuil pag. 36. cap. 14.

6. Concerning S. Iames commonly cal­led S. Iames the lesse, and brother of our Lord, whose place is ordinarily numbred next, I haue spoken before, how, and by Christs appointment, as the greeke writers say, hee composed a forme of Masse, and deliuered it to the churches, where hee li­ued, [Page 183] and so must needs bee a professor and practiser of that, which he taught to others; and consequently consecrated massing and sacrificinge preists, to performe the same. His Masse approued of in the sixt generall councell held at Constantinople, as our protestants allow, is stil extant, and known to all learned men, in all things of substan­ce agreeing with the vsuall present missale of the Roman churche. Censura Oriental. Hieremias Patriarch Constantinapol. ib. cap. 10. Proclus S. Nichol. Methon. & Bessarion apud Gul. Eisengr. cent. 1. fol. 186. Concil. general. 6. can. 52. can. Apost. 3. Missa 5. Ia­cobi in Biblioth. Patr. & al. Morton apol. part. 2. pag. 8.

7. Now followeth S. Philip, which fol­lowed the same opinion, and practise of the holy sacrifice of Masse: for wee doe not on­lie often reade in generall, that hee foun­ded churches, and consecrated Bishops, preists, deacons and other inferior cleargie men, which none but they which hold a sacrificinge preisthood, and sacrifice of Christs body and blood in holy Masse, al­lowe: But S. Simeon Metaphrastes liuinge where S. Philip preached, with others testi­fieth [Page 184] in particular: Sacerdotes & altaria v­bique in illis locis statuit & construxit, pro sacrificijs illis quae fiebant in daemonum alta­ribus, sacrosancti fecit in eis peragi sacram misterij celebrationem. Hee appointed prei­stes and builded altars, euery where in those places, and for those sacrifices which were vsed to bee offered vppon the altars of deuils, hee caused the holy celebration of the sacred mistery to bee perfected. A­nonimus. supr. l. in Pass. Apostol. in S. Phi­lippo Gul. Eisengr. centur. 1. fol. 157.158. & alibi. Simeon Metaph. in S. Philippo Apo­stolo Sur. die 1. Maij. And the protestant Se­bastian Munster with others teacheth, how the Abissines testifie from their Apostolick antiquities, and constitutions of the Apo­stles themselues, preserued by continuall tradition with them, that amonge other misteries of Christian Religion deliuered by them, this of the holy sacrifice of Masse, and Christs sacred body and blood offered therin, was one, and that S. Philip the A­postle was principally theire Apostle, and preached these things to them. Asserunt im­primis Philippum Apostolum apud eos praedi­casse Euangelium. Sebastian. Munst. Cosmo­graph. [Page 185] l. 6. cap. 56.

8. Touchinge S. Bartholomew, we read that hee preached in India, where that knowne massinge Apostle taught, and left that holy sacrifice, so that two Apostles if they had not beene confirmed in grace, & free from error (as all agree they were) no Christian will thinke they could preache and practise contrary doctrines, in so great misteries, to, and in one people, place, and time, and wee further reade, that S. Bar­tholomew cōsecrated many preists, which (as before) must needs be sacrificing mas­sing preists. And he made Kinge Polimius a massinge Bishop, and maker of massinge preists, continuinge so 20. yeares, besides others. Breuiar. Rom. in fest. S. Bartholom. Abd. cert. Apostol. l. 8. Antonin. part. 1. ti­tul. 6. Petr. de natal. l. 7. cap. 103. Martyr [...] ­log. Rom. die 24. Aug. Dion. Areopag. l. mis­tic. Theolog. Euseb. l. 5. hist. c. 10. Origen. in Gen. Hieron. l. de script: in pauten.

9. S. Simon and Iude could not bee of any other profession opinion or practise in this point, beeing both with the rest of the Apostles consecrated sacrificinge preists, and S. Simon so zelous a louer of Christ, [Page 186] as our protestants write, that hee thereby was named Zelotes, by a kinde of excel­lency, and S, Iude as he himselfe is witnes, in his epistle, was frater Iacobi, brother to S. Iames, that notorious massinge preist, and Apostle as is before declared: and S. Simon is generally taught, to haue conuer­sed most in those contries, where S. Marke that massinge Euangelist practised, and plāted that doctrine. And S. Iude first prea­ched in Iury diuers yeares, where his mas­sing Brother S. Iames was so renowned for writinge the forme of this holy sacrifice, and both practising it himselfe, and deli­ueringe it to others. And they consecrated Abdias Bishop of Babilon, who by his owne, and all testimonies, was a massinge and sacrificinge preist, and Bishop, who could make and consecrate no others but such as hee was, and had authoritie to doe. Socrat. l. 1. cap. 15. Niceph. hist. l. 4. c. 32. Fortunat. Godwin. Conuers. of Britanie. Iud. Episc. c. 1. v. 1. Martyrolog. Rom. die 28. Oc­tob. Bed. & Vsuard. ib. Stowe histor. Godwin. Conu. of Brit. Nicephor. l. 2. cap. 4. Ado Tre­uer. & Bed. 5. cal. Nouemb. Nicephor. lib. 2. cap. 40. Guliel. Eisengr. centen. 1. part. 5. dist. [Page 187] 7. fol. 168. Abd. certam. Apost. l. 4. Antonin. part. 1. Petr. de natal. l. 9. cap. 115. Abdias l. de certam. Apost. l. 6. Iul. African, praefat. histor. Apostol. Anonym. in S. Bartholom.

10. S. Matthias beeing chosen into the place of Iudas the traitor, by the other A­postles, could bee of no other iudgement, and Religion herein, then they were. And the places hee preached in, giue testimony vnto this: for whether wee will say with Sophronius, Dorothus, and Nicephorus, that hee preached in Aethiopia, wee haue heard that massinge Apostles and preists preached there: or with our auncient Mar­tyrologes, that hee was martired in Iury, S. Iames and the other Apostles before haue proued hee must needs hee a massinge and sacrificinge preist, and execute that holy function, liuing and dying there. Sophron. apud Hier. l. de scrip. Eccles. Doroth. in Sy­nops. Nicephor. l. 2. c. 40. Martyrolog. Rom. 24. Febr. Bed. Ado. & Vsuard. ib. Isidor. l. de vit. & obit. Sanct. cap. 81.

11. To conclude with S. Barnabas, ex­traordinarily called to bee an Apostle, as S. Paul, hee is commonly taken to bee the first composer of the Masse of Milane, in [Page 188] Italy, named S. Ambrose his Masse, in res­pect of certaine additions of his vnto it, & vsed with great priuiledge in that church, to this day, not differinge in any materiall point from the present order of saying Mas­se vsed in the rest of the Romane Latine, or Greeke church at this time, or whersoeuer. Traditio Eccl. Mediolanen. in Ital. Iodoc. Cocc. l. 6. To. 2. articul. 9. lib. 7. artic. 5. And this Masse was, as our protestants themselues acknowledge, in such vse and credit in the Latine church, that it was more vsuall then that called S. Gregories Masse, vntill the time of Pope Adrian the first about the yeare of Christ 780. Their words bee these. (Io. Balaeus in act. Roman. Pont. lib. 3 in Ha­drian. 1.) Missarum ritus à magno Grego­rio editus, occidentalibus Ecclesijs imperauit. Pope Adrian commaūded the order of the Masse published by Gregory the greate, to bee vsed of the west churches, till which time S. Barnabas and S. Ambrose Masse still vsed at Millane were more vsuall, as an other thus writeth. (Foxe Tom. 1. act. and Monum. pag. 130) Pope Adrian the first ra­tified and confirmed the order of Saint Grego­ries Masse, aboue the order of S. Ambrose Mas­se, [Page 189] for vnto this time, which was about the yeare of our Lord 780. the Liturgie of S. Am­brose was more vsed in the Italian churches. Therefore there is no difficultie but S. Bar­nabas as the rest of the Apostles, was also a sacrificinge massinge preist.

THE XI. CHAPTER. How S. Peter the cheife Apostle, and first founder of the church of Christ in this our kingedome, was a sacrificinge, massinge preist, deliuered a forme of Masse to the church, consecrated many massinge preists in this part of the world nere vnto vs, and some of this kingdome.

NOw lastely to come to S. Peter, the prime and cheife of the Apostles, hee could not bee at difference with the rest in this, but must needs bee a massinge preist as they were, and so for this purpose is it little, materiall whether this contry recea­ued the faith from him, or any other of the Apostles. But because both Catholicks, and protestants agree. (Gul. Cambden in Britan. Theatr. of great Brit. l. 6. controuers. histor. [Page 190] To. 1. in S. Petro.) that both Greeke and La­tine antiquities giue that vnto him, as is lately proued at large, hee must also bee the first institutor of our ecclesiasticall Hierar­chie, in consecratinge vnto vs, diuers holy Bishops, and preists, which that is deliue­red already, proueth to haue beene massing Bishops, and preists, and by those sacrifi­cinge Bishops, and his sacrificinge succes­sors, our preists and Bishops were euer sa­cred massinge Bishops, and preists vnto these daies, of innouation, as will manifest­lie appeare in all ages, herafter by this trea­tise. For, besides that, which is said before, how all the Apostles were massing and sa­crificing preists, and all the other Apostles and Euangelists besides S. Peter, wee haue of him in particular, more and moste cre­dible witnesses, then are needfull to be al­leadged. S. Isidor saith. Ordo Missae vel ora­tionum, quibus oblata Deo sacrificia consecran­tur, primum à S. Petro est institutus, cuius celebrationem vno eodemque modo vniuersus peragit orbis. The order of Masse; or of the praiers by which the sacrifices offered vnto God are consecrated, was first instituted by S. Peter, whose celebration the whole world [Page 191] obserueth in one, and the same maner. Iso­dor. l. 1. de officijs cap. 15. de Missa & oratio­nibus.

2. Our holy auncient learned contri­man, S. Albinus, or Alcuinus by others, purposely entreatinge of this most blessed sacrifice, and the ceremonies thereof, thus writeth: Celebratio Missae in commemoratio­nem Passionis Christi peragitur, sic enim ipse praecepit Apostolis, tradens eis corpus & san­guinem suum, dicens hoc facite in meam com­memorationem, hoc est in memorian Passiones mea. Tanquam diceret, quod pro vestro salute passus sum, ad memoriam reuocate. Hanc Pe­trus Apostolus primus omnium Antiochiae di­citur celebrasse. The celebration of Masse is done in commemoration of the Passion of Christ, for so hee gaue commaundement vnto his Apostles, when he deliuered vnto them his body and blood, saying doe this in commemoration, which is in memory of my passion: as though hee had said, recall vnto memory that I suffered for your salua­tion. This Masse S. Peter the Apostle is said first to haue celebrated at Antioche. Albi­nus alij Alcuinus l. diuin. offic. cap. de celebrat. Missae.

[Page 192]3. Egbertus writinge how the court of the Kinge, Regalis aula, at Antioch was in the time of S. Peters beeinge there made a Christian church, amonge other holy fun­ctions S. Peter exercised in it, hee saith hee ordinarily said Masse, in qua communiter po­pulum docuit, & Missas celebrauit. (Egbert. Abb. serm. de incremento & manifestat. Ca­thol. fide.) And againe. (serm. 10.) Sacer­dotalem ordinem nos accepimus à Romana Ec­clesia, Romana autem Ecclesia, ab Apostolo Pe­tro, Petrus à Christo, Christus à Deo Patre, qui vnxit eum oleo laetitiae, hoc est Spiritu San­cto prae participibus suii, & iurauit dicens ad cum, tu es Sacerdos in aeternum, secundum or­dinem Melchisedeih. Verus Sacerdos erat Do­minus noster Iesus Christus. Ipse inuisibiliter dedit corpus & sanguinem suum, quando co­ram discipulis panem & vinum in cana bene­dixit benedictione calesti; & fecit sua admi­rabili potestate vt sub specie eiusdem panis, & vini sumerent de manibus ipsius corpus & san­guinem eius. Ipse quoque sicut pollicitus est, cum Ecclesia sua est, vsque ad consummatio­nem saeculi, & quotidie inuisibiliter offers per manus Ecclesiae Deo Patri pro salute mundi, corpus & sanguinem suum sub specie panis & [Page 193] vini. Propterea dictus est Sacerdos secundum ordinem Melchisedech, qui erat Rex Salem, & Sacerdos Dei summi, & oblationem fecit Deo ex pane & vino. Dominus Iesus Christus discipulos suos fecit veros Sacerdotes. Dedit eis potestatem conficiendi corpus & sanguinem suum sub specie panis & vini, quando dixit ad eos. (Luc. 22.) hoc est corpus meum quod pro vobis tradetur; Hoc facite in meam commemo­rationem. Omnem denique potestatem quae ad Sacerdotij officium, & ad episcopalem digni­tatem spectat, ab illo acceperunt. Eandem au­tem potestatem singuli successoribus relinque­runt, in illis terris, & in illis Ecclesijs, quas eis Dominus conuertendas, & gubernandas delegauit. Et vt nunc de reliquis taceam, Bea­tus Petrus princeps Apostolorum in Romana vrbe, presbyteros, & Episcopos ordinauit, & omnem potestatem quae ad officia eorum perti­nebat, eis dedit, sicut ipse à Domino Iesu Chri­sto acceperat.

4. We haue receued preistly order from the church of Rome, and the church of Rome receaued it from the Apostle Peter, Peter receaued it from Christ, Christ re­ceaued it from God his Father, who anoin­ted him with oyle of gladnes, that is with [Page 194] the holy ghost aboue his partakers, and swore, saying vnto him. (psal. 10.) thou art a preist for euer, after the order of Melchi­sedech. Our Lord Iesus Christ was a true preist. Hee did inuisibly giue his body and blood, when before his disciples at his sup­per hee blessed breade and wine, and made by his admirable power that vnder the spe­cies of the same bread & wine, they should receaue from his hands, his body and blood. Hee also, as hee hath promised, is with his church vnto the ende of the world, and doth daily inuisibly offer by the hands of the church, to Go [...] [...]he Father for the sal­uation of the worlde, his body and blood vnder the forme of bread and wine. Ther­fore hee is called a preist after the order of Melchisedech, who was Kinge of Salem, and preist of the high God, and made offe­ringe vnto God of breade and wine. Our Lord Iesus Christ made his disciples prei­stes. Hee gaue them power to make his bo­die and blood vnder the forme of breade, and wine, when hee said vnto them. (Luc. 22.) this is my body, which shall bee giuen for you: doe this in my commemoration. Finally they receaued from him all power, [Page 195] which belōgeth to the office of preisthood, and episcopall dignitie. And euery one of them, left the same power to their succes­sors, in those contries, and in those chur­ches, which our Lord commended to them to conuert and gouerne. And at this time to bee silent of the rest, S. Peter cheife of the Apostles in the city of Rome ordey­ned preists, and deacons, and gaue them all power which apperteined to their offi­ces, as hee himselfe had receaued from our Lord Iesus Christ.

5. And thus from S. Peter deduceth a continuall succession of sacrificinge mas­singe preists, and Bishops in all this West part of the world; And amonge others tea­cheth how particularly this our kingdome of England had our massinge preists, and Bishops by that deduction from S. Peter, and his successors in the Apostolicke see of Rome. Stephanus Eduerists. (l. de Sacra­mento Altaris.) a learned Bishop many hun­dred yeares since, saith: sicut Magister do­cuerat, Apostoli se & alios communicando con­secrationem corporis & sanguinis Domini fa­cere caeperunt, & fieri per vniuersas Ecclesias praedicando instituerunt. As Christ theire [Page 196] maister had taught, so the Apostles com­municatinge themselues, and others, be­gan to make the consecration of the body and blood of Christ, and by preachinge instituted it to bee done through all chur­ches: and sheweth how the canon of the Masse was vsed by S. Peter, & the rest from the beginninge. Primo ficbat canonis myste­rium. Before any thinge was added by the Popes of Rome. And Paschasius Rathertus plainely saith, it was the common opinion in his time, that S. Peter was the Author of the canon of Masse: respice in Sacramen­torum celebratione, instituente beato Petro, vt credimus, quid orat Sacerdos in canone. And then hee addeth particularly, that by S. Peters institution, the preist praieth, v [...] fiat corpus & sanguis dilectissimi filij tui Do­mini nostri Iesu Christi: That it may bee made the body, and blood of thy moste be­loued sonne, our Lord Iesus Christ. Pascha­sius Ratbert. l. de corpore & sanguine Christi.

6. I reade in an auncient Anonymus Manuscript history of this kingdome. (M. S. hist. incipit in principio creauit Deus. cap no­mina summorum Pontificum.) post Passionem Christi anno sequenti beatus Petrus Apostolus [Page 197] tenuit cathedram sacerdotalem in partibus o­rientis annis quatuor, vbi primam Missam ce­lebrauit. Deinde venit Antiochiam, vbi ca­thedram adeptus, sedit annis septem, inde ve­nit Roneam. The next yeare after the Pas­sion of Christ, S. Peter the Apostle held his preistly chaire in the parts of the east foure yeares, where hee first celebrated Masse. From thence hee came to Antioch, where obteyning the chaire, hee sat seuen yeares, from thence hee came to Rome. The aun­cient English history, commonly called Caxtons history, because printed by him, thus testifieth: Peter the first Pope was ables­sed man, and glorious Apostle of Christ, hee was head of the church (after S. Hierome) 37. yeares, and he held his Bishoprick in the easte fiue yeares, and hee said Masse. hee made our Lords body, then after hee came to Antioch. old English histor. published by Caxton. part. 4. an. D. 34.

7. Martianus Polonus hath the same words, with our Manuscript history before cited. Walfridus Strabo 800. yeares since writeth, how the Romans receaued the vse and obseruations of their Masse (common to the western world) from S. Peter the chei­fest [Page 198] of the Apostles. Martin. Polon. in suppu­tat. tempor. col. 27. in S. Petro. Walafrid. Strab. l. de obseruat. cap. 22. The like hath S Clement scholler and successor to S. Pe­ter, Comestor, Ioannes Belethus, Pope In­nocentius the third, Polychronicon, Ioan­nes Cantabrigiensis, Petrus de natalibus, Hesichius, Nicholaus Cabasilla, Germanus S. Beda, S. Hierome, Theonas, Cassianus. S. Anacletus, who was made preist by S. Peter, as hee himselfe witnesseth, S. Epi­phanius, Ionas Aureliensis, our learned cō ­tryman, with diuers others, cited by Eisen­grenius and others. And to take the war­rant of Protestants with vs, for this veritie: first wee haue the testimony of the Magde­burgians from Martinus Polonus, and o­thers, in quibusdam chronicis vt Martini & aliorum, not onely that S. Peter said Masse, but in some sort the order thereof. Our first English Protestant Archbishop of Canter­bury expressely acknowledgeth, that S. Pe­ter said Masse both in the easte, Missam dictā à Petro in orientalibus regionibus, and after hee came into the west also, and that, illius traditio à Christi primo instituto ducentis am­plius annis in prima Ecclesia durauit. The or­der [Page 199] of Masse which S. Peter vsed & taught, continued in the primatiue church aboue 200. yeares from the institution of Christ vntill the time of Pope Zepherine. Clem. Rom. l. 10. Recognit. histor. scholast. cap. 7. in act. Apostol. Io. Belethus l. de offic. diuin. cap. 124. Innocent. 3. Praefat. l. 1. Polychronic. l. 4. cap. 6. Ioannis Cantabrigien. in pupill. oculi. c. 8. Petrus de natalib. l. 4. cap. 108. He­sichius Hierosol. in act. cap. 20. & cap. 23. Le­uit. l. 6. Nichol. Cabass. c. 28. de Miss. Germ. Constantinp. in can. Miss. Anaclet. epist. 2. & al. apud Eisengren. centen. 1. fol. 116.117. Magdeburg. [...]ent. 1. l. 2. cap. 6. col. 500. Math. Parker. antiquit. Britannie. pag. 47. cap. 17.

8. And this Pope by this great protes­tants confession, was so far from chaun­ginge any essentiall thinge therin, to make it worse, that to insist in his wordes: donec eam Zepherinus 16. Romanus Pontifex quo­rundam suasionibus ad pulchriorem materiam formamque mutare voluit: vntill Zepherine the sixteenth Pope of Rome by the persua­sions of some would chaunge that Masse to a more excellent matter and forme. And to put vs out of doubt that Pope and S. Ze­pherine did make no chaunge or alteration [Page 200] of this S. Peters Masse, now after two hun­dred yeares, in protestants iudgement, but that which rather honored, then in any res­pect disgraced this holy sacrifice, all the chaunge which this Protestant Archbi­shop findeth made herin by this holy Pope, is this, by his owne testimony, that where before woddē challices were vsed in some places, in those times of persecution and necessitie, this Pope (to vse this protestants words the 16. Pope of Rome) constituted that Masses should bee celebrated with patens of glasse. Zepherinus 16. Romanus Episcopus, patents vitreis Missas celebrari constituit. (Matth. Parker supr. cap. 18. pag. 47.) Which an other English Protestant purposely en­treating of such thinges, thus expresseth: sanguinis Christi consecrationem in vit [...]eo ca­lice, non ligneo, vt antea, fieri debere statuit. Pope Zepherine constituted, that the con­secration of the blood of Christ should bee made in a chalice of glasse, & not of wood, as before was vsed. Robertus Barns in vita Pontific. Roman. in Seuer. alij Zepherin. And further: Cum Episcopus celebraret Missae sa­cra, iussit omnes presbyteros adesse. Hee com­maunded that all the preists should be pre­sent, [Page 201] when the Bishop celebrated the sacri­fice of Masse.

9. This is all S. Zepherine altered in this Masse of S. Peter, by these protestants own graunt: Therefore it is sufficiently agreed vpon both by Catholicks and the best lear­ned protestants, that according to the com­mon opinion in that respect, S. Peter did not onely and vsually say Masse, beeinge a massing and sacrificing preist, by his preist­lie consecration, but as the great Apostle of Christ composed an order, or forme of saying Masse, and deliuered it to the church to practise, and it was so accordingly recea­ued, and practised with the best learned & most holy men, the glorious lights of Gods house, in that primatiue and freely confes­sed vnspotted dayes of Christianitie. What this holy order was, and how it did not dif­fer in any substantiall or essentiall matter from that Masse which the present Roman church now vseth, I shall sufficiently proue, with the good leaue, and likinge, both of Catholicke, & learned protestant authors, hereafter.

10. In the meane time, to make that which is already said vnquestionable, S. [Page 202] Peter euer left in the renowned places where hee liued, this holy doctrine, and practise of saying Masse. And whether so­euer he sent any Apostolick men to preach the ghospell, this was a principall charge, & power bequeathed vnto them. For Hie­rusalem where S. Peter first preached I haue spoken sufficiently in S. Iames before, so for S. Marke at Alexandria, & the African parts. For Antioch also I haue written what might suffice, yet will I add somewhat of the glorious successor of S. Peter there, S. Ignatius, whome S. Chrisostome the great ornament of that very church S. Felix, and Theodoret doe allowe mee to call, the im­mediate substitute or successor of S. Peter there, and that by S. Peter hee was consecra­ted Bishop, dextera beati Petri fuisse ordina­tum Episcopum Ecclesiae Antiochenae, and, per magni Petri dexteram Pontificatum suscepit. Though I doe not deny, but as S. Clement did to S. Linus, and Cletus at Rome, so S. Ignatius might and did giue place to Saint Euodius at Antioche. Whome great Au­thors therefore name S. Peters first succes­sor there. (S. Io. Chrisostom. orat. de trans­lat. corp. S. Ignatij Antioch. Felix. Rom. Pont. [Page 203] epist. ad Zenon. Imper. in S. Synod. Const. act. 1. Theodoret. dialog. 1. Immutab. Euseb. chr. & hist. l. 3. c. 16. Hieron. l. de scriptor. in Ig­nat. Ignat. epist. ad Antioch.

11. This holy Saint and learned Father consecrated by S. Peter, was so farr a mas­sing preist, and earnest practiser and patron of this holy sacrifice of Masse, wherein Christs sacred body and blood ar offered, that as not onely Theodoret and al Catho­licks with him teach, but as the grand pro­testants Beza, Peter Martyr, Scultetus, Whi­taker, and others as enforced doe graunt, that S. Ignatius did condemne Simon and Menander for hereticks, because according to theire knowne heresie against Christs true humanitie, they did reiect the sacrifice of his body and blood in the sacrifice of Masse: (Theodoret. Dial. 3. Beza Dial. Cy­clops. Peter Mart. loc. 12. Missae. Scutlet. part. 1. Medull. patr, l. 1. Whitaker contra Camp. & al.) They doe not receaue (saith S. Igna­tius) Eucharist and sacrifice, because they doe not confesse the Eucharist to bee the body of our Sauiour Iesus Christ, which suffered for our sinnes, which his Father by his bountie raised againe. (apud Theoderet. supr.) [...] [Page 204] [...],

12. The protestants of Magdeburg. (cent. 2. col. 113. cap. 6.) acknowledge (which no man can deny) in epistolis Ignatij vt hodie extant vtrimque legitur & sacrificium immo­lare, & Missas facere. Wee reade both to of­fer sacrifice, and say Masses in the epistles of Ignatius, as they are extant at this day. And our English Protestants confesse in these termes. (Sutclisse subu. pag. 32.) Wee reade in Ignatius this phrase, offerre, and, sa­crificium [...], to offer, and, immolate sa­crifice. And not to insist vpon the words of S. Ignatius (Ignatius epistol. ad Smirnens.) [...] which the olde translation turneth, [...]ssam facere, to say Masse, the other Greeke wordes of this holy Saint which the Magdeburgian protestants doe allowe for his (Magdeburg supr.) [...], and [...] do in all lexicons and Greeke Authors, properly signifie sacrifi­cinge, or offering sacrifice; and yet as that holy Father witnesseth, this was in his time the act and office of Christian preists. And [Page 205] saith: this preisthood, is the toppe or cheife of all good things amonge men, and hee that ra­geth against it, doth not reproach mā, but God and Christ his onely begotten Sonne, who by nature is the highest preist of God his Father, and hee teacheth how an externall sacrifi­ce offered vppon an externall materiall al­tar, is a proper act of this holy preisthood. (Ignat. epistol. ad Hieron. epistol. ad Ephes.) And that this sacrifice in particular is, a medicine of immortality, a preseruatiue against death, and procuringe life in God. The bread of God, heauenly food, which is the flesh of Christ, and blood of Christ. Ignat. epist. ad Trallian. ad Ephes. & ad Roman.

13. And if wee attend S. Peter in his iorney from the east to these western parts, as Rome, & from thence to this kingdome of Britanie, wee shall still finde antiquities, and monuments, though so many ar loste, that hee still continued his holy function in sayinge Masse, and neither there, nor here did or could consecrate any but sacri­ficinge massinge preists. This holy Apo­stle cominge in his iorney to Rome to Pisa a famous citie of Hetruria in Italy, vppon the Sea coaste, with his disciples, we finde [Page 206] auncient euidence, that he there said Mas­se, & in honor & memory of him a church was there builded, and after his death de­dicated vnto him, yearely frequented with great resorte of pilgrims. (Martin. Peres l. de diuinis & Apost. traditionib. part. 3. fol. 70.) and part of the very altar whereon hee said Masse is there still kept in the sacrarie of that church, with an antiquitie in authenti­call old characters, testifying the truth herof. Certa parte altaris vbi celebrauit in sacrario templi maioris venerabiliter recondita, vna cum testimonio literis valde authenticis & vetustis, hinc rei fidem minimè suspectam fa­cientibus. Also there is at Naples, as both Catholicks and protestants witnes, an old church, where S. Peter said Masse, and the church thereuppon called: Ad diui Petri aram: At the altar of S. Peter. (Benedict. Fulco l. de locis antiq. Neopolitan. Lindan. Apolog. Iacob. Gualter. tabula chronographic. secult. 1. pag. 44.) at the entrance of the dore whereof, this inscription still remayneth to keepe it in remembrance.

Siste fidelis.
Et priusquam templum ingrediaris,
Petrum sacrificantem venerare,
[Page 207]O faithfull man stay, and before thou enter into the church, worship Peter sacrificinge.

14. For Rome wee haue still the porta­ble and remoueable altare whereon S. Pe­ter and many of his successors there in per­secution said Masse. (Antiquitat. Eccl. La­teran. Romae. Breuiar. Rom. die 9. Nouembr. in dedica. Basilic. Saluatoris.) wee haue all his successors holy Saints and Martyrs all­most 300. yeares by protestants confession, all of them sacrificinge, and massing prei­stes, as shall bee manifest in their times and places, and the foure first of them S. Linus Cletus, Clement, and Anacletus, conse­crated and ordered massing and sacrificing preists, by their holy Master and predeces­sor S. Peter himselfe, as both they themsel­ues and other auncient authors testifie. We are warranted by our protestants with o­thers before, that the forme and order of the sacrifice of Masse which S. Peter com­posed, vsed, and deliuered to the church, was without any chaunge or alteration, continued in that church of Rome & these western nations aboue 200. yeares: from whence it appeareth consequently & plain­lie by these protestante writers, that this [Page 208] kingdome of Britanie receauing the faith from Rome in the Apostles times, and ge­nerally in the times of Pope Eleuthenus & Victor, who both were before S. Zepherine, in whose dayes they suppose some addition to haue beene vsed in that Masse, inuinci­bly prou [...]th, that this kingdome with o­thers did not onely admit Masse, and mas­singe preists in the first conuersion thereof, but the very vnchaunged and vnaltered Masse of S. Peter himselfe. We haue the Ca­talogues and histories of the successions of Bishops in all renowned churches in this part of the world, which receaued theire first Apostles and Bishops from S. Peter, that are preserued, testifyinge that these their first Apostles, Preists, and Bishops sent vnto them from S Peter, were mas­singe and sacrificinge preists, and Bishops. If I could exemply but in halfe the number of them which were so ordered, and sent by S. Peter into Italy, Spaine, Germanie, and Fraunce, I should make to longe a di­gression from the question of Britanie, which I cheifly handle, write a forreine historie, and entertaine my reader ouer much in such affaires: therefore I will only [Page 209] insist in some few of the cheifest, those that came nearest vnto vs, and with whom our Britans in al probable iudgement had most intercourse, commerce, or acquaintance.

15. I begin with S. Maximinus, and S. Lazarus whom Christ raised to life, seeing to the first one of the 72. disciples of Christ S. Peter commended S. Mary Magdalen, because some protestants thinke S. Ioseph of Aramathia that buried Christ, and li­ued, died, and was buried with vs in Brita­nie, came into Fraunce with them. (Guliel. Eisengren. centenar. 1. part. 5. dist. 3. fol. 148. Theater. of great Britanie l. 6. That the first said Masse we are taught, because we read, that hee did minister the holy Eucharist, to S. Mary Magdalē after Masse was ended. Quod morienti S. Magdalenae post Missarum solem­nia Sacrosanctam Eucharistiam administrasse legimus. Anton. Democh. l. 2. de Mass. contra Caluin. Petrus de natal. l. 5. Antonin. part. 1. Volater. l. 7. Guliel. Eisengr. cent. 1. fol. 148. pag. 2. This for Aqueus where he was Bi­shop. For S. Lazarus his beeing a massinge preist, and his saying of Masse, at Marssiles in Fraunce, where hee was Bishop, the ho­lie vestiments in which hee said Masse beeing [Page 210] to this day preserued and to be seene in the ca­thedrall church there, ar sufficient witnes. In Cathedrali Ecclesia, vestes in quibus Missam celebrabat, adhuc hodie conscruantur & mon­strantur. Demochar. l. 2. contr. Caluin. c. 32. Petr. de natal. l. 1. c. 72. Antonin. part. 1. tit. 6. cap. 19. Guliel. Eiseng. centen. 1. fol. 149.

16. How famous S. Martial disciple of S. Peter, and sent into Fraunce by him, was in many parts of that nation so wel known to our British Druides in those dayes, it is not vnknowne to any antiquarie of these contries: And as little ignorance can any man pretend, that hee was a massinge sa­crificinge preist, for so renowned hee was for this, that the infidels themselues then knew it, amonge whome the cheife idola­trous preist or Druid of Limogen, as the french Annales tel vs, forsooke the towne by reason of an Hebrue called Martiall, who being come into Gaule, vseth not wine, nor flesh, but when he offereth sacrifice to God: si non que au sacrifice de Dieu. Who buildinge a chappel there, celebrated Masse in it. Celebré le Sainct sacrifice de la Messe. S. Aurelian. in vet. S. Martialis. Doctor. Puel. D. Tigeon. Cl. March. Ro. Seigneur de Faux Augenin hi­stor. [Page 211] Gallic. in S. Martial. Vincent. in specul. hist. cap. 41. Io. Gualt. Chronolog. ecclesiasti­copol. an. Do. 56. And in that citie still re­mayneth the holy altar, on which hee vsed to say Masse whereof hee himselfe maketh mention in his epistle, ad Burde galenses, & for that cause so honored, that it is by pu­blick edict of parlament examining and appro­uing the truth of that history, from auncient time, decreed, that seuen candels should conti­nually bee kept burninge before it, the body of that their Apostle beeing buried neare vnto it. Florimund. Remund. de Origen. haeres. l. 8. cap. 12. edict. inter log. parlam. Galliae de hac re. Annon videtis S. Martialem ad Burdega­lenses nostros scripsisse, se aram Deo Israelis & martyri ipsius Stephano dedicasse? ea ara in ciuitate Lemogicum, vbi Apostolus ipse Aqui­taniae quiescit, conspicitur, aedificata à Principe Stephano, quem ad Christianismum ipse con­uerteret: ante eam noctes diesque ardent sep­tem candelae, iuxta antiquam istam fundatio­nem, in parlamento nostro, & disceptatam, & confirmatam.

17. And this holy Saint, and Apostle of Aquitaine, himselfe teacheth, what great honor and reuerence is due to Christian sa­crificing [Page 212] preists, and what an excellent sa­crifice they offer of Christs sacred body & blood in holy Masse: thus he writeth to his late conuerted Christians. (S. Martial. E­pisc. ad Burdegales. cap. 3.) honorabatis Sa­cerdotes qui decipiebant vos sacrificijs suis, qui mutis & surdis statuis offerebant, qui nec se nec vos iuuare poterant: nunc autem multò ma­gis Sacerdotes Die omnipotentis, qui vitam vobis tribuunt, in calice & pane vino, hono­rare debetis. Before you were conuerted to Christ, you did honour your preists, which deceaued you with their sacrifices, which did sacrifice to dumbe and deafe statues, who could neither helpe themselues, nor you. But now much more you ought to honour the preists of God almighty, which giue vnto you life in the chalice, and liue­lie breade. And a little after, speaking more plainely of this holy sacrifice, offered vnto God, vppon the altar, hee saith: Sacrificium Deo Creatori offertur, in ara Christi corpus & singuinem in vitam aeternam offerrimus. Quod Iudaei per inuidiam immolauerunt, putantes so nomen cius à terra abolere: nos causa salutis nostrae, in ara sanctificata proponimus, scientes hoc solo remedio nobis vitam praestandam, & [Page 213] mortem effugandam: hoc enim Dominus noster misit nos agere in sui commemorationem. Sa­crifice is offered to God, our Creator, vp­pon the altar. We offer the body and blood of Christ for euerlasting life. That which the Iewes did offer through enuy, thinking to abolish his name from the earth; wee offer this vppon an hallowed altare, know­inge that by this onely remedy, life is to be giuen vnto vs, and death to bee auoided. For this our Lord Iesus commaunded vs to doe in his commemoration.

18. Thus this holy Saint, that stilleth himselfe. The Apostle of Iesus Christ, who as hee saith was present with Christ in his life, when hee was buried, and see him af­ter his resurrection. (Martial. epist. ad Bur­degal. epestol. ad Tholosanos.) was one of his 72. disciples, & was by speciall commaund of Christ vnto S. Peter, whose disciple hee after was, sent by him to bee the happy A­postle of that contrie. And I haue rather amonge many others in the like condition, cited this history of S. Martial, because mo­rally to speake, the best learned Druids & others of this our Britanie, where the chei­fest and commaunders in that sect remay­ned, [Page 214] could not bee ignorant of these thin­ges; for both S. Aurelianus successor im­mediate to S. Martial at Limogen, and S. Martial also himselfe are most worthy wit­nesses, that Sigebertus the summus Sacerdos, high preist, Arch-flamen, and cheifest of the Druids sect, in those partes, was by S. Martial conuerted, to this his holy, sacrifi­cinge and massing Christian Religion. (S. Aurelian. in vit. S. Martial. & Martial. epi­stol. ad Burdegal. cap 3.) And S. Aurelianus doth make this his holy conuersion so fa­mous, that it could not be concealed, from the rulers of the Druids Religion in Brita­nie, whom it so much concerned. (Aure­lian. supr. & annotat. in S. Martial.) for pre­sently after, Benedicta, wife of the Prince of that Prouince, was conuerted by S. Martial, this high preiste of the Druids: Sigebert being also conuerted, did breake in peeces all their Idols, destroyed their Temples, except the Temple dedicated to the vnknowne God, and shiuered the altars of the diuils into dust. Ipsemet Sigebertus Pontifex Idola omnia con­fregit minutim, & Templa euertit, excepto Templo ignoti Dei, & altaria daemonum in pul­uerem. Which S. Martial himselfe doth suf­ficiently [Page 215] insinuate, when hee saith: dum al­taria daemonum, in puluerem redigerentur, aram ignoti Dei ad consecrationem reseruari iussimus. Quia dedicata in nomine Dei Israel, & testis ipsius Stephani, qui pro eo à Iudaeis passus est. (S. Martial sup. cap. 3) when the altars of the deuils were beaten into dust, wee commaunded the altare of the vn­knowne God to bee reserued for consecra­tion. Which was dedicated in the name of the God of Israel, and Martir Stephen, who suffered for him by the Iewes.

19. And if wee come to the nearer parts of Fraunce, Paris, Rouen, Britany, Nor­mandy, Picardy, and all the sea coaste, we shall euidently see, that no other doctrine or practise of this holy sacrifice of Masse, could possibly haue entrāce into this king­dome: for in those parts wee finde S. Denis the Areopagite, that glorious massinge, and Masse teachinge Father, S. Pauls scholler, sent thither by the massinge Pope, S. Cle­ment, with his massinge companions, S. Rusticus, and Eleutherius, and S. Nicasius sent a massinge preist, and Bishop, by the same massinge Pope. (Gregor. Turonen. l. 1. hist. Sur. in vit. Genouefuae. Metaphr. 3. Oc­tob. [Page 216] Bed. & Vsuard. 7. id. Octob. Volater. l. 15. Breu. Rom. in S. Dionis. Arnold. Merman. l. Britones, Normandos, Rothomagenses, Picar­dos, omnemque maris Oceani tractum instru­xit, formauitque fide S. Nicasius à S. Clemen­te illue Apostolus delegatus imperante Nerone. Conuers. gent. tabul. Eccles. Rothomagen. And some thinke he preached and practised this doctrine also, in this our Britanie. Harris. Theatr. l. 1.

20. If we circuite further, and come to Gallia, Belgica, Collen, Mentz, Treuers, Lothoringia, Alsasia, Heluetia and those parts, wee shall finde in these daies of the Apostles sent thither by S. Peter, S. Cle­ment vncle to S. Clement the Pope, his glo­rious companions S. Mansuetus our contri­man, Celestius, Felix, and Patiens: wee see sent thither also by the same Apostle & his authoritie, S. Maternus, one of the 72. disciples of Christ, with S. Eucharius, Va­lerius, our noble Britan, S. Beatus, and o­thers. Arnold. Mohu. supr. Io. Scomer. Gul. Eisengren. cent. 1. Antonin. part. 1. Petr. de natal. l. 10. cap. 113. Ant. Democh. lib. 2. de Miss. Sebast. Munster. in Cosmograph. Bed. 18. cal. Octobr. Wolfg. Bawr. in vit. praesul. [Page 217] Memetocern. Annal. Colonien. & Treueren. And that these were massinge, and sacrifi­cinge preists, wee haue many authorities: onely I will exemplify in the two cheifest, to which the others were subordinate in such affaires, and taught and practised as those two their superiors, S. Clement and S. Maternus did.

21, Of these it is euident, not onely be­cause they were both consecrated preists, and directed by that great massinge preist, and Apostle S. Peter, whose commaund & order, and their owne institution beeing [...] holy Saints they neither did nor could vio­late, but also that they vsually said Masse, as first of S. Clement it is testified, of his publicke, and solemne sayinge of Masse, Missarum solemnijs celebratis, wherewith he armed himselfe before hee wrought that great miracle, in destroyinge the horrible dragon which had killed at Metz, so many men, & other creatures; by which publick miraculous deede many were conuerted to the faith of Christ. Antonin. part. 1. tit. 6. cap. 26. Anton. Demochar. l. 2. de Missa. c. 42. Gulielm. Eisengren. centen. 1. fol. 147.) And to performe this holy solemnitie and sacri­fice [Page 218] of Masse, hee ordered cleargie men, in diuers degrees, and orders, in diuersis gradi­bus, which no Christians but such as allow the sacrifice of Masse, admit, and builded churches there. (Antonin. supr. Petr. de na­tal. l. 10. c. 113. Vincent. l. 9. cap. 42.) S. Ma­ternus also the disciple of the same massing Apostle, S. Peter, and sent into Germany by him, who preached in many prouinces thereof, buildinge diuers churches to holy Saints, as S. Iohn Baptist, his Master, S. Pe­ter, and others, was so renowned a massing preist, that among other his wonderful mi­racles. (Petrus Merssaeus Cratepol. Catalog. de Archiepiscop. Treuern.) it is commonly deliuered, and written of him, that he said three Masses in one day, in far distant places. Diuersis ac longe distantibus locis. So renow­ned were these men for that most holy fun­ction, and office, so zelous and deuoute in the performance thereof, and God so well pleased, and serued in that so sacred an ex­ercise, that he did so miraculously concurre vnto it.

THE XII. CHAPTER. Wherein is proued euen by protestants, that whatsoeuer Apostle or other, first preached Christ in Britanie, brought sacrificinge preisthood hither: and S. Peter first foun­ded here our ecclesiasticall Hierarchie, of sa­crificinge massinge preists and Bishops.

NOw we may hope that no man being by name a Christian, will bee so op­posite an Antichristian, to thinke, that Christ which could not teache errors, or contrary doctrines, and deliuered but one, and the same true, and infallible Religion to the whole world, for all places, people, and ages, had one Religion for the rest of the world, in Europe, Asia, and Africke, all of them as before, embracing in the A­postles time the holy sacrifice of Masse, and sacrificinge preisthood: and an other for Britanie, quite different, and neuer heard of in any antiquitie, neuer practised in any o­ther forme, or order, neuer registred in any monument. And seeing all the Euangelists, and Apostles of Christ, together with their [Page 220] disciples, were massinge and sacrificinge preists, and there were no other to preach, and propagate true Religion, in this, or any other nation, vnder heauen, but they, how could any Caluinistical communion, or other new deuise bee imagined to haue had beeinge here? For whosoeuer it was, which any protestant doth, or will affirme, to haue beene the first preacher of Chri­stianitie in this kingdome, S. Peter, S. Paul, or S. Simon Zelotes, who onely among the Apostles are reported in histories to haue beene in this kingdome, as our best learned protestant antiquaries with others truely acknowledge, or S. Ioseph of Aramathia, for which many contend, or whosoeuer, if they were preists (as preists they must nee­des bee in all opinion Catholicke or Prote­stant, that should found our church) they must needes also be massing and sacrificing preists, no other Christian preists beeinge in the whole worlde at that time, as before is euident. Theater of great Britanie lib. 6. Camb. in Britan. Godw. conuers. of Brit. Stowe hist. Holinsh. hist. of Engl.

2. And for those three Apostles, I haue particularly proued in euery of them, that [Page 221] they all, as also all the rest of that holy order of the Apostles which diuided the world among them to conuert it to Christ, were without any exception, massing prei­stes. And if any man will persist in S. Io­seph and his holy company, seeing none of these were Apostles, but directed by them, as all other disciples either of the 72. or o­thers were at those daies, whosoeuer among them were preists, must needs also be mas­sing and sacrificing preists, no others being either to consecrate, or direct them in their holy labours, but those which are mani­festly proued such. And seeing wee do not finde in any antiquary Catholicke or Pro­testant, but S. Iosephs both conuersation and direction was either with, or by S. Pe­ter, S. Iohn, S. Iames, or S. Philip, Apo­stles, all these beeing acknowledged to bee massinge preists, whosoeuer in S. Iosephs company were consecrated, or directed by any of them, could not receaue any other consecration, or direction.

3. But to do some honor vnto this king­dome, of great Britanie more expressely in this kind, though the generally complained of, and lamented amonge antiquaries losse [Page 222] of our auncient records, and histories of these matters, will forbid mee to write so fully as I could wishe, of this subiect, I will set downe some of the cheifest, and first massinge and sacrificinge preists, and Bi­shops in this nation, and shew plainly, how wee had and euer continued, an holy and hierarchicall succession of such sacred par­sons from S. Peter, that greatest Apostle of Christ in all ages, offeringe the blessed bo­die, and blood of Christ in the sacrifice of Masse, vnto these times. So that it shall eui­dently appeare, although this kingedome hath for situation beene called an other world, yet it did neuer from the beginning of Christianitie here, differ frō the known Catholick Christian world, in these holy misteries, vntill these times.

4. For the truth and veritie of this first plantinge the sacrificinge Christian preist­hood, and sacrifice of Masse in this king­dome, it is little or nothing materiall whe­ther it was S. Peter, S. Paul, or S. Simon Zelotes, or S. Ioseph of Aramathia, or any others, disciples to any of those, or any o­thers of the Apostles, because as before is proued, they all agreed in these holy thin­ges; [Page 223] yet to know who was our first founder and Father in Christ, to whome wee owe for that the greatest reuerence, dutiful chil­dren should, and ought to performe, to de­riue from him, our happy Hierarchicall succession in holy things, and to know the truth which some haue veiled and obscu­red to much, it is a thing most worthy our knowledge, and our shame if wee shoulde dwell in ignorance thereof. Therefore to be breife, because it is lately and largely pro­ued, that S. Peter was this our first parent in Christ, by all testimonies, for this place it will suffice, to shew how the best learned English Protestant antiquaries most back­ward in this busines, by certaine Maximes or vndoubted grounds in antiquitie, doe consequently and by an euident necessitie, binde themselues and al others to be of this opinion. Stowe and Howes histor.

5. First they say the twelue Apostles di­uided the world amongst them, to conuert it. Secondly, which followeth from the for­mer, that this kingdome fell in diuision to one of these Apostles· Thirdly, that there is a silence in histories, that any Apostle, but S. Peter, S. Paul (this none of the twelue) [Page 224] and S. Simon Zelotes were here. Fourthly, that this kingdome receaued the faith (if not sooner) in the beginninge of the Em­pire of Claudius. Fiftly, that in his time many Christians came hither from Rome, and diuers here were in that time conuer­ted to the faith of Christ. Sixtly, that S. Paul came not to Rome, nor any of these western parts, while longe after the death of Claudius, in the dayes of Nero, as the scripture it selfe with all histories is wit­nesse therof. Seuenthly, none of them doth affirme, that S. Simon Zelotes was here at all, but if hee were here, they incline to thinke hee came not hither vntill the co­minge of S. Ioseph of Aramathia, in the 63. yeare of Christ, when in all opinions diuers of this kingedome were Christians allmost 20. yeares, and some preists of this nation very longe before that time.

6. From hence an halfe blind man must needs make this vndoubted, and infallible conclusion, that S. Peter was our first Apo­stle and Father in Christ. These protestant antiquaries of Englād giue vs further war­rant both from themselues and antiquitie, that S. Peter did in euery Prouince appoint [Page 225] one Archbishop, whom all other Bishops of the same Prouince should obey. Peter preached in no place, but hee there ordeyned Bishops and teachers, and founded churches. And that it is confirmed almost 800. yeares since by Si­meon Metaphrastes (a learned Saint of the Greeke church) out of the Greeke Antiqui­ties, and diuers others that S. Peter prea­chinge the word of life in this Iland, hee here founded churches and ordeyned prei­stes and deacons. And except S. Peter him­selfe, S. Iohn, S. Iames, S. Marke and S. Ti­mothie with whom they Paralel S. Aristo­bulus our first Archbishop, were not Arch­bishops, this great Saint was by theire al­lowance our Archbishop in Britanie, and as before so constituted by S. Peter, no o­ther being then to ordeine him to that dig­nitie in this nation, all which our protes­tants thus write with publick warrant and priuiledge. Iohn Whitguift answere to the admonition pag. 65. sect. 1. and def of the answ. pag. 318. Clem. Rom. apud eund. & Polydor. Virg. l. 4. de inuent. c. 12.13. Sutcliff. Sub­uers. pag. 3. Theater of great Britanie l. 6. cap. 9. Sim. Metaphrast. die 29. Ian. Eisengren. centen. 1. Thom. Rogers in artic. Relig. of Engl. [Page 226] articul. 36.

7. Therefore except this great massing preist and Apostle S. Peter should bee of an other opinion and practise in these thinges in this our Britanie, then hee and all the o­ther Apostles had beene in all other times and places before (which no Christian can once imagine) he also consecrated massing and sacrificing preists, and Bishops in, and for this kingdome. And although our los­ses of such sacred monuments haue beene great, yet wee haue not altogether loste the memory of al their names: one and the first which I finde in histories, was S. Mansue­tus natione Scotus, borne in this kingdome of great Britanie, and by the antiquities of the church of Toul in Lorraine claimed to bee the first Bishop of that citie, so likewise of the church of Treuers, except the iden­titie of the name deceaueth mee, to be af­terwarde liuinge very longe Archbishop there, because hee made much stay or resi­dence in those places, yet both our learned contriman S. Marianus, and Methodus, nere the Apostles times affirme, that hee as others which they there name, S. Clement, Felix, Rusticus, Moses, Martinus &c. prea­ched [Page 227] both, in propria prouincia & exterius, both in their owne and other nations. Annal. Tollens. Arnold. Mirman. in Theatr. conuers. gent. Belliforest Cosmograph. Petr. Merssaeus Catalog. Archiep. Treuerens. in S. Mansueto. Marian. Scot. l. 2. aetat. 6. col. 254. Method. apud eundem supr.

8. This holy contriman of ours beeinge consecrated preist by S. Peter, that greate massinge preist, and Apostle, must needes himselfe also by that, if wee had no other argument, bee a massinge preist. But wee ar not so streightned of proofes in this mat­ter, for wee haue warrant by the French & German histories, that hee was one of the companions of S. Clement vncle to S. Cle­ment the Pope, that great massinge Arch­bishop of Metz, sent thither as Arnoldus Mirmannius thinketh in the time of Caius Caligula: so auncient a massinge preist he maketh this our glorious contrimā. Arnold Mirm. supr. Annal. Tullen. Bellifor. supr. Gul. Eisengren. centur. 1. Petr. de natal. l. 11. De­mochar. l. 2. de Miss. contra Caluin. Caio Ca­ligula Imperante, Tullenses habuere Aposto­lum, suaeque in Christum fidei primum Antis­titem S. Petri Apostoli discipulum S. Clemen­tis [Page 228] Collegam origine Scotum. The inhabi­tants of Toul had for their Apostle & first Bishop of their faith in Christ, S. Mansue­tus disciple of S. Peter the Apostle, compa­nion of S. Clement, hee beeinge a Scot by natiuitie. Eisengrenius, and the Authors hee followeth, hath the same, onely saying he was made Bishop of Toul Anno Christi 49. in the 49. yeare of Christ in the Empire of Claudius. Guliel. Eisengr. centur. 1. fol. 56. cit. Petr. de natal. l. 11. & Demochar. l. 2.) so that if this Britanie had a massinge preist made by S. Peter, whose disciple he was, in the 40. yeare of Christ, and the same a massinge Bishop within 9. yeares after, the sacrifice of Masse, beeing of con­tinuance here aboue 1580 yeares, it maketh a sufficient time of prescription to claime title of continuance. And hee was one of the oldest massing preists and Bishops, that I finde of this nation, onely S. Kentigern equall perhaps vnto him therin, for the an­nals of Treuers say that this S. Mansuetus (I finde no other in that time) was successor to the greate massinge Archbishop of that city S. Maternus, of whome I haue spoken before, Anno Domini 160. in the 160. yeare [Page 229] of Christ: at which time by many authors Kinge Lucius and this kingdome was con­uerted; and besides many such preists had 28. massing Bishops, as I shall demonstrate in the next age. Petrus Mersseus Catalog. Archiep. Treuer. an. 160.

9. And very probable it is, euen by our English Protestants. The Protestant Thea­ter of great Britanie l. 6. teaching that about this time betweene the 40. and 50. yeare of Christ, many in Britany became Christiās, as namely Pomponia Graecina, the wife of the Romans Lieutenant, Aulus Plautius, and about the same time S. Beatus, and his ho­lie companion Anonymus, but that a Ger­man writer calleth him Achates, made mas­sing preists by S. Peter, & directed by him, this holy massinge preist S. Mansuetus had some cooperatiō in that happy busines. And that these our two renowned contrimen S. Beatus and his companion, were sacrificing massing preists, it is euident: first because they were here first instructed in the faith of Christ by thē, which of necessitie (no o­thers being here, or els where at that time) were massinge preists: secondly because as these protestāts both Germā & English tell [Page 230] vs they were further instructed & directed by S. Peter a massing preist and Apostle, & if perhaps (which these men doe not insi­nuate, S. Peter was martired before they were consecrated preists, yet beeing con­secrated at Rome, without all question, where none but massinge Bishops and con­secrators were, S. Linus, Cletus or Clemens, they must needs bee consecrated massinge preists, which is further proued by the pla­ces of their moste aboade after, S. Beatus liuinge in and beeinge the Apostle of Hel­uetia, where abouts many massinge preists before remembred consecrated by S. Peter, as S. Eucharius, Valerius, Clemens, Man­suetus, his contryman, with others were. The other came into his owne contry of Britanie here, where (as before) as he could finde none but massinge preists, so hee left behinde him no others, as I shall proue her­after.

10. And manifest it is, that our Chri­stian Britans which were conuersinge at Rome, when and where they were conse­crated, and with whome they also at their beeing there conuersed, were for their qua­lities, sayers, or hearers of Masse. Which is [Page 231] clearely proued by the Christian family of our noble contriwoman Claudia, or Sabi­nella, wife to Aulus Pudēs; whose house by the Romane antiquities, as it was the first lodginge of S. Peter the Apostle, that great massinge preist, so it was their cheifest pla­ce of saying, and hearinge Masse: Maiorum traditione praescriptum est, domum Pudentis Romae fuisse primum hospitium Sancti Petri, illicque primum Christianos conuenisse ad Sy­naxim coactam Ecclesiam. Martyrolog. Rom. in S. Pudente, Praxede, Pudentiana, Donato & Timotheo. Baron. ib. annotat. die 19. Maij. Where wee see, it the first and principall massinge church in Rome, both for the Bri­tans & Romans also, that were Christians, and the best residency S. Peter or his succes­sors which were the consecrators of preists there had at that time. And hee had such care of this house and family, that not on­lie the parents, Pudens, and Claudia, but all their children S. Nouatus, S. Timotheus, Pudentiana, and Praxedes were by him in­structed in the faith, and S. Timothie was made massinge preist, as the auncient Ro­man Martyrologe and others witnes. Romae depositio S. Nouati, filij beati Pudentis Sena­toris, [Page 232] & fratris S. Timothei presbyteri, & sanctarum Christi virginum Pudentianae, & Praxedis, qui ab Apostolis eruditi sunt in fide. Martyrolog. Rom. die 20. Iunij. Vsuard. eod. die. Baron. annotat. in 20. diem Iun. act. S. No­uati & S. Iustine. Therefore this S. Timo­theus our holy cōtriman by his blessed Mo­ther S. Claudia, beeinge instructed by S. Peter a massinge preist, and consecrated by a massinge preist and Pope, and resigninge his house to be a massinge church, as will euidentlye appeare in the beginninge of the next age, when I come to that noto­rious massinge preist and Pope S. Pius by our protestants confessions, who dedicated that house for a massing church, must him­selfe also by these protestants bee a massing preist, and his holy parents brother and and sisters sacred Virgins, with the rest of our Christian contrimen there, bee reue­rencers and frequenters of holy Masse.

11. The like I might without reprofe write of others, whose names I haue els where remēbred, that probably they prea­ched in Britanie, in this age, and out of question were massinge preists, but hauing so many certaine and euident examples without exception, I neede not the assi­stance [Page 233] of probabilities, onely because wee are assured by great English Protestants Bi­shops and others, that as the truth is, there is a mutuall relation and dependance, betweene an altare and sacrifice, and that an altar doth as naturally, and as necessarily infer a sacrifice, as a shrine doth a Saint, a Father a sonne. (Morton. Apolog. part. 2. pag. 82. Morton ap­peale l. 2. sect. 1. pag. 162.) these protestants confesse vnto vs againe, which they can­not deny, that longe before they imagine any alteration of Religion in the church of Rome, this kingdome had Christian altars, (Theater of great Britanie l. 6. Gildas l. de ex­cid.) and amonge others they iustifie vnto vs the antiquities of Glastenbury, which assure vs, there was an altare in the olde church there builded by S. Ioseph of Ara­mathia, and his holy company; and this altar and holy place was of such reuerence, that the holy Saint Patrick with others, de­sired to bee buried by that holy altar, and an Angel from heauen did assigne him that place of buriall. Sepulturam Angelo mon­strante, flamamque ingente de eodem loco cun­ctis videntibus erumpente in vetusta Ecclesia in dextera parte altaris promeruit. Where we [Page 234] see an Angel from heauen, and with a great signe, and miracle, openly before all people present, cunctis vidētibus, to giue testimony to the worthines of the holy altar, & place in respect therof. Io. Leland in assert. Arthur. Math. Park. antiquit. Britan. Stow hist. Godw. conuers. of Brit. antiquit. Glastō apud Capgrau. in S. Patric. Gul. Malm. l. antiq. caenob. Glast.

12. And not without iust cause & deser­uing by these our protestāts who in Gildas as they allowe him, & who wrote as they cōmonly teach, when the Britans still held the Religion deliuered vnto them in the Apostles time, without alteration, doe testi­fie, that the altars here from the beginning were, sacra altaria, Sacrosancta altaria, sacri­ficij caelestis sedes, holy altars, sacred altars, the seate of the celestiall sacrifice, altars at which preists did sacrifice and say Masse, Sacerdotes sacrificantes inter altaria stantes. Altars san­ctuaries and priuiledges, refuge for such as fled vnto them, testified by our protestants themselues. Gildas epistol. de excid. & con­quest. Britan. edit. per protestant. who fur­ther witnessing that the first general coun­cell of Nice was receaued here in Britanie in the da i [...] of Constantine, and now by [Page 235] our protestant statute is of high authoritie, and vndeniable in England, witnesse also: The Ni [...]en councell in that canon which Cal­uine and all other receaue, saith plainely, that the Lambe of God offered vnbloodely, is layed vpon the holy table. Stowe and howes histor. an. 542. theater of great Britanie l. 6. statut. an. 1. Eliz. Regin. & 1. Iacob. Regis. Fraunc. Mas [...]n with direct of the protest. Archb. Ab­bots booke of consecrat. pag. 243. and the sa­crifice of Christians beeing as is inuincibly proued, the moste holy body and blood of Christ, and the altar the place whereon it is offered, by that connexion in Greeke, [...], mutuall correlatiues, and inseparable, & nomine & re, it cannot pos­sibly bee otherwise. So that if any testimo­nie of heauen or earth, men or Angels, Ca­tholicks or Protestants will satisfy in this matter, it is manifestly conuinced, that S. Peter preached and established a sacrificing preisthood, and the doctrine and practise of holy Masse in this our nation.

13. And yet if any man is desirous to heare S. Peter himselfe confirme that from heauen, which hee so approued on earthe, wee may add such his testimony also to the [Page 236] holy Angels before, and bringe other A­postles from heauen also, that were mas­singe preists when they liued here, to iu­stifye the same, in, and to this kinge­dome. Wee reade in the aunciently written life of S. Sampson Archbishop of yorke, when our protestants say the Britans still kept their Apostolick first receaued Reli­gion, a man so holy and miraculous that S. Iltutus prophesied of him beeing but a boy of seuen yeares old, that he should be a light to this nation, the cheife of all, and Arch­bishop very profitable to the church of God. Cum septem esset annorum ad S. Iltutum Abbat em discendi gratia adducitur: qui vi­dens puerum osculatus est eum, dicens: gratias Deo agimus qui lumen hoc nobis indignae de gente nostra accendere dignatus est in terra. En caput omnium nostrum: en Pontifex sum­mus multam Ecclesiae Dei profuturus. Manus­cript. antiq. & Capgrau. in Catalog. in vita S. Sampsonis Ep. & Confess. he was made a dea­con, and after a massing preist by the great massing preist and Bishop S. Dubritius the Popes Legate, consecrated by the massinge Bishop S. Germanus, who was sent hither from S. and Pope Celestine, to settle the [Page 237] church of Britanie; both whē he was made deacon and preist, a doue descended vppon him and staied immouably vntill the office was ended. Beeing made a preist, hee was so glorious and renowned a massinge preist, that alwaies in his life he had Angels assisting and ministring vnto him whensoeuer he said Mas­se. Omni tempore vitae suae Angelos dum cele­braret, sibi assistere & in sacrificio ministrare videre meruit. Yet this man aboue all of this nation, was in such fauour with God, S. Peter, S. Iames called the brother of our Lord, S. Iohn the Euangelist and the court of heauen, that these three great Apostles, with a great company of celestiall citi­zens, densissimis candidatorum turmis, ap­peared vnto him, and S. Peter told him, that our Lord Iesus Christ had chosen him to bee a Bishop: and soone after an Angell appea­red to S. Dubritius, and commaunded him to consecrate S. Sampson a Bishop: in whose con­secration they, that were present did see a Doue sent from heauen to stand immoua­bly vppon him. Nec multo post Angelus Do­mini beato Dubritio apparens, Sampsonem or­dinari Episcopum praecepit, in cuius consecra­tione qui aderant columbam caelitus emissam [Page 238] immobiliter super eum stare videbant.

14. And in the time of S. Mansuetus, the first Bishop of London in the Saxons time, when S. Peter did miraculously appeare a­bout the dedicatinge of the church of west­minster, as many both holy and auncient Catholicke writers, and protestants anti­quaries assure vs, and the circumstances of the historie demonstrate it to bee true, hee sent this charge and commaund to S. Mel­litus Bishop of London, who had determi­ned to dedicate it the next day followinge: I haue dedicated the church, and by authori­tie of my sanctification preuented the episcopall benediction. Therefore tell the Bishop what thou hast heard and seene, and the signes re­mayninge will iustifie thy wordes to bee true. Therfore let him absteine from dedication, and supply that which wanteth, to offer there the holy sacrifice of our Lords body and blood. Ego sum Petrus qui cum meis ciuibus constructam in meo nomine basilicam dedicaui, episcopalem­que benedictionem meae sanctificationis autho­ritate praeueni. Dic ergo Pontifici quae vidisti & audisti, tuoque sermoni signa parietibus im­pressa testimonium perhibebunt. Supersedeat igitur dedicatione, suppleat quod omisimus Do­minici [Page 239] corporis & sanguinis Sacrosancta my­steria. S. Alured. Riuall. M. S. in vita S. Eduar­di Regis & confess. Iacob. Gen. Episc. in eius vit. & M. S. antiq. Sur. in vit. eius & Cap­grau. in eius vit. Franc. Mason l. of consecrat. here wee see, that S. Peter now in glory, both allowed and commaunded the sacri­fice of Masse, which when hee liued and conuersed on earth, hee had practised, fre­quented, and instituted with so great dili­gence and deuotion.

15. So likewise when in the time of the Danish fury here, hee appeared to comfort this afflicted contry, where hee had prea­ched and taught this holy doctrine, hee did not chuse any man to reueale his glad ti­dings vnto, and the deliuery of this king­dome, but S. Brithwold, that great and fa­mous massinge preist, and Bishop of Win­chester, or Wilton, and in the most known massinge place of England, the Abbey of Glastenbury, and did fortell, how S. Ed­ward Kinge and confessor, that most great reuerencer of holy Masse, perhaps yet vn­borne, and borne in exile in Normandy, should bee Kinge in England, and deliuer it from those floods of miseries, wherewith [Page 240] it was then surrounded, and longe time had beene. And to assure vs this was a true vi­sion, and prophesie of S. Peter, and hee an approuer of all louers of holy Masse, as God also is, this hee addeth: Erit cum dormieris cum patribus tuis, visitabit Dominus populum suum, & faciet Dominus redemptionem plebis suae. Eliget enim sibi virum secundum cor suum qui faciat omnes voluntates suas, qui me opi­tulante regnum adeptus Anglorum Danico furori finem imponet. Erit enim acceptus Deo, gratus hominibus, terribilis hostibus, amabilis ciuibus, vtilis Ecclesiae, laudabilemque vitam sancto fine concludet. It shall come to passe, when thou shalt sleepe with thy Fathers, our Lord will visit his people, and our Lord will cause a redemption of his people. For hee will chuse vnto himselfe a man, accor­dinge to his owne hart, which shall doe all his desires, who by my helpe obteyninge the crowne of England, shall make an end of the Danish fury. For hee shall bee accep­table to God, gratefull to men, terrible to his enemies, amiable to his citisens, profi­table to the church, and hee shall conclude his laudable life, with an holy end. And the holy and learned writers of his life thus [Page 241] immediatly add: all which things the euent of the thinge proued to bee fulfilled in S. Ed­ward. Quae omnia in beato Eduardo completa rei exitus comprobauit. Therefore this must needs bee a true vision, and prophesie of S. Peter. Alured Riuall. l. de vit. S. Eduardi Ia­cob. Episc. Gen. in vit. eius M. S. antiq. ibid. Capgrau. in Catal. in S. Eduardo Rege & Confessore Sur. in vit eius & Lippom. Godwin Catal. of Bishops in B. Brithwild.

16. This is that holy Kinge that left the hereditary miraculous power of curing the disease called the Kings euill obteyned by his piety, to his successors. This is that great reuerencer of massinge preists, this is hee who at the time of eleuation at holy Masse in England, vpon Whitsunday did see by reuelation the Kinge of Denmarke drow­ned in the sea by the coaste of Denmarke, as hee was takinge ship to come to inuade England, and his nauy dispersed, which, peractis Missarum solemnijs, as soone as Masse was ended, hee confidently related. This ho­lie Kinge, to speake in protestants and their authors words. (Stowe histor. in Edward Cō ­fessor.) before the day of his natiuitie was elec­ted of God, who perseuering in chastitie, ledd [Page 242] all his life dedicated to God in true marriage, wherefore as wee haue knowne proued by good and sufficient men being witnesses, God great­lie glorified him in his life with wonderful sig­nes. Therefore it is euident that S. Peter, and God himselfe, with the whole court of heauen, did, and doe allowe of massinge preists, and the holy sacrifice of Masse, not only as it was celebrated in the beginning, but after all additions which protestantes write, or imagine, were put vnto it; for af­ter all these added and longe after, as wee see, both S. Peter and God himselfe did thus approue, and honor the both reuerent say­ers, and hearers of that blessed sacrifice.

THE XIII. CHAPTER. Wherein is proued, how after the death of S. Peter, in the time followinge commonly as­cribed to S. Linus and Cletus in the see of Rome, and to Marius Kinge in Britanie, the Britans both at home and abroade vsed the sacrificing preisthood, preists and Masse.

HItherto wee haue spoken of S. Peter, who being martired by Nero the Em­peror, [Page 243] it is a question whether S. Linus, whom (and S. Cletus) he had consecrated Bishops at his beeinge at Rome before he [...] came into these West parts, or S. Clement did immediatly succed him; S. Leo the se­cond with our renowned contrimen, S. Marianus, Florentus Wigorniensis, and to speake in Martinus Polonus wordes. (Leo Papa 2. epistol. decretal. Marian. Scot. lib. 2. aetat. 6. in Nerone. Florent. Wigorn. an 50. al. 72. Martin. Pol. supputat. col. 33. in Lino.) They which searched more diligently concerning the chaire of the Romane church, doe say, that Li­nus and Cletus did not sitt as Popes, but as coadiutors of the Pope, to whome S. Peter in his life onely committed the dispensation of ec­clesiasticall things: for which beeing endowed with so great authoritie, they deserued to bee placed in the catalogue of the Popes, but S. Peter appointed S. Clement his successor. Di­cunt qui de cathedra Romanae Ecclesiae dili­gentius perserutati sunt, quod Linus & Cle­tus non sederunt vt Pontifices, sed vt summi Pontificis coadiutores, quibus in vita sua bea­tus Petrus vnam tradidit ecclesiasticarum re­rum dispensationem: propter quod tanta autho­ritate dotati, meruerunt in catalogo Pontifi­cum [Page 244] poni. Clementem vero ipse beatus Petrus successorem constituit. Which S. Clement himselfe as he is commonly receaued, doth also likewise affirme of himselfe, and S. Leo saith: Linum & Cletum nihil vnquam legi­bus suis ex pontificali ministerio, potestatiuè egisse, sed quantum eis àbeato Petro praecipie­batur, tantum solumodo agebant. Linus and Cletus did nothinge at any time by theire lawes by papall ministery or power, but how much was commaunded them by S. Peter, so much onely they did. Clem. Roman. epistol. 1. Leo Papa 2. epist. decretali supr. apud Marian. Wigorn. & alios. which wee finde in their liues that the first, ex praecepto Pe­tri Apostoli constituit, vt mulier in Ecclesiam velato capite intret: constituted by the com­maundement of S. Peter, that a woman should haue her head couered, when shee entred the church. The other by the precept of S. Peter ordeyned 21. preists in the citie of Rome. Cletus, hic ex praecepto Petri, vigin­ti & vnum presbyteros ordinauit in vrbe Ro­ma. Martin. Polon. supputat. in Lino & Cleto & alij.

2. But because many others, and great authors incline to thinke they were Popes, [Page 245] I meddle not to discusse this matter, little pertinent to my present purpose, because very little is written of them: But this most certaine it is, that whether they were Po­pes, or no, being consecrated by S. Peter that knowne massing preist, and Pope, and hauinge S. Clement their successor, that knowne, massinge Pope, they must needs bee also massinge preists, and Popes, if they were Popes. And for S. Linus who as both Catholicks & Protestants testifie, did write the acts of S. Peter in the same sort as they are published, giueth plaine testimony, to the daily saying of Masse, & offering ther­in the blessed body and blood of Christ, and sheweth how the signe of the Crosse was vsed in the celebration thereof euerie day: ô crux quae quotidiè car [...]s immaculati Agni fidelibus diuid [...] populis. Linus in histor. pass. S. Petri. And it is proued not onely by histories, but S. Paul himselfe doth suffi­ciently incline vs to knowe, that his cheife lodginge was in the then cheife massinge house of our Christian Britans, at Rome, and not onely of him, and other the Popes, but such holy disciples as came to Rome vnto them: for writing vnto S. Timothie. [Page 246] 2. Timoth. 4.) hee remembreh onely to sa­lute him, but fower parsons, Eubulus, Linus, Pudens, and Claudia, which seeme to haue had all, or the moste of their permanency in that house, where S, Timothy also had beene entertayned when hee was at Rome: and therefore they alone salute him, beeing as S. Chrisostome and Theodoret wel note vppon this place, the most eminent Chri­stians then in Rome. S. Chrisostom. & Theo­doret. in 2. Tim. 4. for S. Linus was a Bishop there ordeyned by S. Peter, and the other three renowned for their harbouring of the Christians, there at that time, as most cer­taine it is of Pudens and Claudia, and not vnprobable as I haue shewed in other pla­ces that Eubulus was our noble contriman and Father to Claudia, and so for his hos­pitalitie to the Saints of God, first remem­bred in this salutation, all histories beeinge silent of him and no other nation claiming him to bee from them.

3. Therefore this beeing then so renow­ned a receptacle, and massinge house, al­though S. Linus did not intermeddle in sen­dinge preists, or preachers into this, or any other countrie, yet the Christian Britans [Page 247] which liued at home, could not bee igno­rant what was done in such things, in this holy house of our so eminent Christians at Rome, seeing there was continuall traffick and intercourse betweene Rome and Brita­nie at that time, and so much euen in spiri­tuall things by our best protestant antiqua­ries of this kingdom. (Theater of great Brit. l. 6. Matth. Parker. antiquitat. Britan. pag. 2.3. Godwin. conuers. of Britanie pag. 17.18. Cambd. in Britan. Stowe histor.) that they as­scribe a great part of the labours and mea­nes of plantinge the faith of Christ in Bri­tanie, to our holy Brittish Lady Claudia, and those of that house in Rome. All of them beeing Christians, as both Catho­licks and Protestants write, totamque suam familiam Christi fidem amplexos, and that number so greate, that there were in it in the beginning of the next age an hundred men, wantinge foure, nonaginta sex homi­nes, that were Christians, and not fewer in this time by probable opinion, the owners of the house beeing both so honorable and religious, all of them hearers at the leaste, and frequenters of this most holy sacrifice. vit. S. Pudentianae in Breuiar. Rom. die 19. [Page 248] Maij.

4. And to speake in a Protestant Arch­bishops, & great ātiquaries words: (Matth. Parker. antiquitat. Britan. pag. 3.) Nec verisi­mil. solum sed verum iudicandum est, in tam nobil [...] familia faisse cum Claudia gentiles suos [...]tannos qui vna baptisati fuerunt, à quibus Euangelij ignicula per totam gentem Britan­nicam dispersa, viritim ad multos peruenerunt. Neither is it onely to bee iudged likely, but true, that in so noble a family with Clau­dia, there were Britans her countrimen, which were baptised with her, by whome the smale fiers of the ghospell dispersed throughout the whole nation of Britanie from man to man, did come to many. And not onely those reuerencers of holy Masse which were of the family of Lady Clau­dia, but many others in Rome, at that time, both Romane and Brittish Christians, in theire owne parsons cominge from thence into Britanie, parsonally performed these holy offices, as our Theater protestantes, thus assure vs. Theater of great Britanie l. 6. cap. 9. it hath also passed with allowance among the learned Senate of our antiquaries, that when Nero began (a little before this time) to [Page 249] banish and persecute the Christians in Rome, many Romans and Britans beeing conuerted to the faith, fled thence into these remote parts of the earth, where they might, and did more freely enioy the libertie of their professions. Which an other Protestant Bishop and an­tiquary speakinge of these dayes of Clau­dia, thus cōfirmeth. (Godwin conuers. of Bri­tanie pag. 18. cap. 3.) Of these times wee speake of, I doubt not wee may vse the words of Cas­siodorus, it was not counted vnlawful for those to bee Christians, that dwelt beyond Italy and Fraunce, as in Britanie. Whereby vndoubted­ly it came to passe, that many professing Christ, not daringe to abide nere vnto the hart of the Empire, made choice of our Britanie, vvhere to leade their liues in such sort, as they might enioy libertie of conscience. And hee noteth in the mergine: Britanie a refuge for Chri­stians.

5. Therefore although wee should fol­low their opinion, that say S. Linus and Cletus executed the papall function, ex­cluding S. Clement vntill after their death, though wee finde no preists purposely, sent by them vnto this kingdome, or other na­tion, yet the protestants themselues do free­lie [Page 250] graunt. The English Protestant Margin. annot. in Matth. Westm. an. 59. Robert. Bar­nes in vit. Pontif. in Lino Damas. seu Anastas. in S. Lino & Cleto. Breu. Rom. die. 26. April. & 23. Septemb. Martin. Pol. in S. Lino & Cleto. that they were both made preists by the great massinge preist and Apostle S. Pe­ter, Petrus Apostolus Linum & Cletum pres­byteros ordinauit, and both of them did also make preists, S Linus 18. as both Catho­licks and protestants teach, and diuers Bi­shops: and S. Cletus by S Peters commaund consecrated in the citie of Rome 25. preists, which beeing commaunded by a massinge Apostle, and performed by a massinge Bi­shop, must needs bee massinge preists, and all those so many Christians of these times by our protestants before either Britans or Romans, which either by their concurrēce at Rome still staying there, or by personall presence beinge come, and stayinge here, gaue assistance and helpe towardes the in­struction and conuersion of this our Brita­nie, must needes bee either sayers, or hea­rers of Masse, and practisers and approuers of that holy sacrifice, and so ioyned them­selues with those massinge preists, and Bi­shops [Page 251] in this kingdome, which I named be­fore and liued longe after this time, as I shall shewe hereafter. Or if wee will rather incline to them that say, these two were onely coadiutors and not Popes, but giue the papacy in this time to S. Clement as some Protestants with many Catholicks before, and others hold, to speake in a pro­testants words (Robert. Barnes l. de vit. Pon­tif. Romanor. in Petro. Petrus ordinauit Cle­mentem, sui officij vices ei committens:) Peter ordeyned Clement, committinge the place of his office vnto him: It must needs euen by that title bee, that as hee was sacred and receaued this charge and power from that great massing preist, and Bishop S. Peter, so hee also receaued from him that holy sa­crificinge preisthood, and power, and suc­ceeded him in that, as other sacred papall functions, of whome I am to speake in the chapter followinge.

THE XIV. CHAPTER. How duringe the time of S. Clement his pa­pacy, and all this first hundred yeares of Christ, our Christian Britans, together with all others continued these holy doctri­nes and offices of sacrificing preisthood, prei­stes, and the sacrifice of the blessed body and blood of Christ in Masse.

THis holy and learned Pope, and suc­cessor to S. Peter, S. Clement, whether hee presently executed that highest pasto­rall function, or of humilitie gaue place to S. Linus, and Cletus more aunciently con­secrated Bishops, at and for Rome by S. Pe­ter, beeing himselfe consecrated as before a massinge preist, and most deuoutly and religiously as I shall demonstrate, conti­nually executinge that holy massinge and sacrificinge preistly power, and duty, did not onely in generall impart it to this na­tion, as hee had care and charge of the whole church committed vnto him, nor in particular because hee had residence and much continuance with our Christian Bri­tans [Page 253] at Rome as S. Cletus, Linus and Peter before had, but because in all probable iud­gement, hee was longe time here in Brita­nie with S. Peter, and after by the same greate Apostle charged in one of his laste admonitions vnto him, to haue an especial care of this kingdome of Britanie in parti­cular, both which are easely proued by the words of S. Peter vnto S. Clement, as hee himselfe thus relateth them, and produceth them, as one amonge other reasons, why aboue all others so manie worthie men, hee made choise of S. Clement to bee his suc­cessor. Clemens Rom. epistol. 1. ex verb. S. Pe­tri. mihi ab initio vsque ad finem comes itine­ris & actuum fueris, quaeque per singulas ci­uitates, me disputante solicitus Auditor exce­peris. Thou hast beene a companion of my trauailes, and deedes from the beginninge vnto the end. Thou as a carefull Auditor hast obserued what I haue preached in eue­rie citie.

2. And to him againe: If I had any other better then thou, or any had beene so diligent helper of mee, or any had so fully receaued my doctrine, and learned my ecclesiasticall dispo­sitions, if I had any such other, I woulde not [Page 254] compell the vnwillinge to vndertake this good vvorke. Si esset alius melior, si quis mihi alius adiutor tam sedulus adstitisset, si quis tam ple­nè doctrinae meae rationem caepisset, sed & ec­clesiasticas dispositiones à me tam plenè didicis­set, habens alium talem, non te cogerem opus bonum suscipere nolentem. And to the Chri­stians at Rome in this maner. When hee was to die. Audite me fratres & conserui mei, quoniam vt edoctus sum ab eo qui me mi­sit, Domino & Magistro meo Iesu Christo, dies mortis meae instat, Clementem hunc Epis­copum vobis ordino, cui soli meae praedicationis & doctrinae cathedram trado: Qui mihi ab ini­tio vsque in finem comes in omnibus fuit, & per hoc veritatem totius meae praedicationis agnouit: Qui in omnibus tentationibus meis socius extitit, fideliter perseuerans. Heare mee ô my brethren and fellow seruants, be­cause as I am taught by him that sent mee, my Lord and Master Iesus Christ, the day of my death is at hand, I ordeine this Cle­ment to bee your Bishop, to whome alone I commit the chaire of my preachinge and doctrine, who hath beene a companion vnto mee in all thinges, or places from the begining to the end, and thereby knoweth [Page 255] the truth of all my preachinge. Who hath beene my fellow in al my tentations, faith­fully perseueringe. Clem. supr. epist. 1. Ma­rian. Scot. in S. Petro. Flor. Wigorn. in chron. in S. Petro. Leo Pap. 2. epistol. decretal. Alex­ander 1. epist. 1. ad omnes orthodox. To. 1. Concil.

3. Therefore seing S. Peter was in Bri­tanie as I haue shewed before, and our pro­testant antiquaries allowe of those aun­cient recordes, which almost 800. yeares since were alleaged for reuerende antiqui­ties, and say, that S. Peter stayed longe time in this our Britanie, conuerted many, founded churches, and ordeyned Bishops, preists, and deacons; quo in loco cum longo tempore fuisset moratus, & verbo gratiae multos illuminasset, & Ecclesias constituisset, Episcoposque, & pres­byteros, & diaconos ordinasset. Protestant Theater of great Brit. lib. 6. cap. 9 antiquitat. graec. apud Sim. Metaphrasten die 29. Iunij. Laurent. Sur. 29. Iunij: and was such a mas­singe preist and Apostle, as I haue shewed before, S. Clement this his vnseparable companion, in all times, and places, from the beginning to the end, and the best lear­ner, follower, and obseruer of his doctrine, [Page 256] and practise in holy Religion, must needs bee here in Britanie, with him staying here longe time, longo tempore, and bee as his Master S. Peter was, a massing preist. And S. Peter hauinge consecrated for the Ro­mans two Bishops, S. Linus, and Cletus before, S. Clement could not bee onely for that place. And the commissionall wordes of S. Peter to S. Clement, are generall for all Christians, without limitation of pla­ce, or parsons, to supply the place, and par­son of S. Peter, who was cheife of all. So this must needs include our Britans, beinge so many of them then Christians at Rome, and his bretheren and fellowe seruants in Christ, as the wordes bee, equally as the Romans, or any others were: and our no­ble contriwoman S. Claudia her house ha­uinge many more Christians in it, then any other in Rome, and the principall place of S. Peters residence, when hee conuersed there, it cannot seeme vnprobable, that this great charge was committed to S. Cle­mēt by S. Peter in that house, where the or­dinarie assemblies of Christians were kept. And so of all nations, this our Britanie could not bee left out, in that charge, and [Page 257] commission: which S. Clement himselfe doth sufficiētly proue, in that epistle, wher­with others thus hee writeth of S. Peters charge vnto him. S. Clem. Rom. epist. 1. Leo 2. epistol. decretal. Marian. Scot. in S. Cle­mente. Florent. Wigorn. in eod.

4. Episcopos per singulas ciuitates, quibus ille non miserat, perdoctos & prudentes, sicut serpentes, simplicesque sicut columbas, iuxta Domini praeceptionem, nobis mittere praecepit. Quod etiam facere inchoauimus, & Domino opem ferente, facturi sumus, vos autem per vestras dioceses Episcopos sacrate & mittite, quia nos ad altas partes, quod idem iusset, agere curabimus. Aliquos vero ad Gallias, His­paniasque mittemus, & quosdam ad Germa­niam, & Italiam, atque ad reliquas gentes di­rigere cupimus. Vbi autem ferociores & rebel­liores gentes esse cognouerimus, illic dirigere sapientiores, & austeriores necesse habemus. S. Peter commaunded vs, to send Bishops very learned, and wise as serpents, and sim­ple as doues according vnto the commaū ­dement of our Lord, to all cities, to which hee had not sent. Which wee haue begun to doe, and by the helpe of our Lord will doe hereafter and consecrate you (writinge [Page 258] to the Bishop of Hierusalem) and send Bi­shops, throughout your diocesses, because wee will haue care to doe it to other parts, as hee commaunded. Wee will send some to Fraunce, and Spaine, and some to Ger­many, and Italy, as wee desire to the o­ther nations: and where the people ar more feirce and rebellious, thither we haue need to send more wise and austere men.

5. Where wee euidently see, by S. Cle­ments owne testimonie, & consent of ma­nie auncient learned men embracinge it, that he was charged by S. Peter to send Bi­shops, not onely into Italy, Spaine, Fraun­ce, and Germany, but into all these other nations, atque ad reliquas gentes, in which Britanie must needs bee comprehended: & consideringe in what state of barbarousnes this kingdome was in respect of Italy, Spai­ne, Fraunce, and Germany also, before it became more ciuill by the Romans rulinge and abidinge here, and receauing the faith of Christ, there was no nation in this part of the world, knowne then to the Romans, that might bee so truely termed, ferociores & rebelliores gentes, more feirce and rebel­lious nations, then these of Britanie, as not [Page 259] onely the Roman historians of those times but S. Gildas himselfe, a Britan, moste la­mentably bewaylinge it, their owne Brit­tish history, and others ar sufficient witnes­ses. Iul. Caesar. l. de bell. Gallic. Cornel. Tacit. Sueton. Diod. Sicul. Gild. l. de excid. & con­quest. Britan. Galfrid. Monum. l. 3.4. and yet S. Clement plainely saith, that hee then al­ready had, or would by the grace of God, send Bishops into al those contries, and that it was S. Peters commaunde vnto him to send to all cities, where hee himselfe had not ordeyned Bishops. Therefore wee can­not doubt, but S. Clement did performe this commaundement of S. Peter, and his owne promise in sending some learned Bi­shops, and preists into this kingdome. S. Antoninus, Philippus Bergomensis, diuers in the opinion of Harrison a protestant, and Master Harris a late Catholicke writer thinke hee sent S. Taurinus hither. S. An­tomn. Florent. Archiep. histor. part. 1. Phi­lipp. Bergom. histor. in S. Taurino. Will. Har­rison descrip. of Britanie, Harris theatr. l. 1. and this laste affirmeth the same of S. Nica­sius citing also Arnoldus Mirmannius, who plainely, saith that amonge other people, S. [Page 260] Nicasius instructed the Britans in the faith, beeinge sent thither Apostle by S. Clement: Britones, formauit fide S. Nicasius à S. Cle­mente illuc Apostolus delegauit. Arnold. Mir­mann. theatr. conuers. gent. at which time there were no Britans, but of this Britanie.

6. The same I may and not vnprobably say, of S. Martine, to whome a church was dedicated at Canterbury in the time of Kinge Lucius, and S. Marcellus, or by some Marcellinus, a Brittish Bishop of this Land, or the nere ensuinge time. And if any man obiecteth, three of these S. Taurinus, Nica­sius and Martine by diuers writers preached in Fraunce, this hindereth nothinge, but ra­ther proueth, seeing others affirme it, that they preached here also, S. Marcellus, or Marcellinus which was certainly a Britan, both preached, and was Bishop in a for­reine contry, so was S. Mansuetus, and S. Beatus in the same case before, and it is eui­dent by Methodius, and Marianus already cited, that this was vsuall in those daies, for the same men to preach not onely in their owne but forreine and straunge con­tries. And our English Protestant publishers of Matthew of Westminster, incline to [Page 261] thinke so of diuers sent into Fraunce by S. Clement. (Matth. Westm an. 94.) amonge whome there are numbred S. Nicasius, and Taurinus; for where the Monke of West­minster saith, they were sent by S. Clement, ad locandum in Gallijs nouae fidei fundamen­tum, to place the foundation of the faith in Gallia: these protestants giue a larger cir­cuite, and say plainely, doctores mittuntur versus occidentem, that S. Clement sent those doctors, S. Denis, Nicasius, Taurinus, Tro­phinus, Paulus, Saturninus, Astremonius, Martialis, Gratianus, Iulianus, Lucianus, Firminus, Photinus into the West, where Britanie is. Protestant Marg. annotat. in Matth. Westm. supr. an. 94. and very straung it should be if S. Clement as before hauing so great charge giuen vnto him by S. Peter as well of Britanie, as Gallia, and by his owne words and promise was to send Bi­shops into this our Britanie, should bee so mindfull of Fraunce so nere vnto vs, to send so many as we see, thither, and forget S. Peter, himselfe, and Britanie so much, as to send none vnto it at all.

7. That S. Clement, and consequently those holy preists and Bishops which were [Page 262] consecrated, and sent by him into these parts, were sacrificinge and massinge prei­stes, is manifest before, & his owne works ar so euident in this behalfe, that if S. Cle­ment was not a massing preist, and Bishop, and consecrated such, there neither is, or euer was any massinge preist in the world. For hee setteth downe at large the whole order of that holy sacrifice, as it is now of­fered, and celebrated by Roman Catho­licks, prouinge that vnbloody sacrifice to bee the moste holie bodie, and blood of Christ, so naming it, as also holy Oblation, Masse, and other such titles as the present Roman church doth. (Clem. l. 6. constitut. cap. 23. l. 2. cap. 6.20. epistol. 2. l. 7. constitut. Apostol. cap. 43. l. 8. cap. 35. l. 10. Recognit. epist. 2. can. Apost. hee remem­breth also the consecrated Altars, whereon it was offered, altare cloathes, and veales, for the altare, lights thereuppon, church vessels of gold, and siluer chalices, cruets, pales, incensinge, holy vestures by the Bi­shops, and preists at that time, the signinge with the Crosse, naminge of holy martyrs, and their memories, the preface to the Mas­se, and canon thereof, wherein was offered [Page 263] the same sacrifice, Christ himselfe institu­ted. Prayers and sacrifice for the deade, the ghospell and epistle reade at Masse, the pax or holy salutation, and with other ceremo­nies the preists benediction at the ende of the holy sacrifice, how the Catech [...]ens not baptised were not permitted to be pre­sent at the sacrifice, but dismissed before, and in no materiall thinge differeth from the present missale vsed in the church of Rome. epist. 2. l. 8. constit. cap. 16.17. l. 2. constit. cap. 23.61.63. l. 8. cap. 17. l. 6. cap. 30. l. 8. cap. 18.47.48. l. 2. cap. 63. l. 8. cap. 15. l. 2. cap. 61.62.

8. And it would bee a very vnlearned obiection, in this case for any man to say, that S. Clements workes haue beene cor­rupted: for euident it is before, that all his predecessors in the see of Rome, all the A­postles, Euangelists, and their disciples in all places, taught, and practised this holy doctrine, and sacrifice of Masse, so that ex­cept S. Clement should be singular against them all, in this point, which is manifest­lie vntrue before, his bookes could not bee corrupted, or corrected in this respect; and if they had beene altered therin, they had [Page 264] beene corrected to the common receaued truth, and not corrupted with errors. Se­condly no man that saith S. Clements wor­kes to haue beene corrupted, as Ruffinus and others, doe say they were corrupted in any such matter, but by the Eunomian he­reticks, thrustinge in some things, sauou­ringe of their heresie, into his books. (Ruf­fin. Apolog. pro Origene.) and Ruffinus and all those men were teachers, practisers and defenders of holy Masse. (Ruffin. histor. eccl. l. 1. cap. 22.) Thirdly our protestants which graunt the church to haue beene free from error longe after the first 400. yeares of Christ, before which Ruffinus liued, and these bookes were corrupted as hee with others testifieth, may not bee allowed by their owne Religion, to say these sacrifi­cinge and massinge doctrines were errors, but truthes of those vnspotted times. And so it is not possible that exceptinge some thinge tendings to the Eunomians heresie foisted into his works by them, any thinge els about these matters should be thrust in; for Ruffinus who, as before was a patron, and practiser of Masse, and so teacheth it to haue beene the vniuersall doctrine, and [Page 265] practise of the church of God, witnesseth, that whatsoeuer was corrupted in S. Cle­ments works, hee himselfe beeing, Aposto­licus vir, immo pene Apostolus, an Apostolick man, and almost an Apostle. Were such things as the ecclesiasticall rule doth not receaue; quae ecclesiastica regula omnino non recipit. Ruffin. Apolog. supr. therefore the holy sacrifice of Masse, and massinge preisthood, beeing so authentically allowed by the ecclesiastical rule, both then, before, and after, could be none of those things, which were corrup­ted, or inserted into S. Clements works.

9. And to make this matter more sure, wee haue many and renowned Authors of that, and following times, saying clearely, that S. Clement did compose, and publish to the world, a forme of Masse, which con­tinued in succeedinge ages, and such with­out any materiall chaunge, or difference, as the whole church of Christ now vseth. Amonge these is S. Proclus Patriarch of Constantinople, successor to S. Chrisostom that great massing prelate, who in his book of the sacred Masse, de traditione diuinae Li­turgiae, writeth in this maner. (Proclus Pa­triarch. Constantinopol. tract. de traditione [Page 266] diuinae Liturgiae.) multi diuini Pastores, qui Apostolis successerunt, ac Ecclesiae Doctores, sacrorum diuinae Liturgiae mysteriorum ratio­nem explicantes, scriptis mandatam Ecclesiae tradiderunt, in quibus primi & clarissimi sunt S. Clemens, summi illius Apostolorum disci­pulus & successor, qui sacrosancta illa myste­ria, à Sanctis Apostolis sibi reuelata, in lucem edidit. Many diuine Pastors, which succeeded the Apostles, and Doctors of the church, ex­poundinge the order of the holy misteries, of the diuine Liturgie Masse, committed it to writing, and deliuered it to the church, among whome the principall and most renowned were S. Clement, the disciple and successor of that cheifest of the Apostles, which did publish to light, those holy misteries reuealed vnto him by the Apostles. Where wee see, that S. Cle­ment did not onely write the order of Mas­se, but is recompted in the first place, as one of the cheifest, that performed this ho­lie worke.

10. The others which he there nameth ar S. Iames the Apostle, first Bishop of Hie­rusalem, S. Basile the great, and S. Iohn Chrisostome, this mans spirituall Father, Pater noster Ioannes, cui aure a lingua cogno­men [Page 267] dedit. Who as hee saith did shorten the Apostles Masse, takinge some things from it, because for the length it did not so well please some men, declined from that great zeale of the Apostles, and their time: for as he writeth in the same place, the holy Apo­stles were exceedingly deuoted to this most holy sacrifice, as a thinge most necessary, and principall in their function: postquam Seruator noster in caelum assumptus est, Apo­stoli priusquam per omnem terram disperge­rentur, conspirantibus animis cum multam con­solationem in mystico illo Dominici corporis sa­crificio positam inuenissent, fusissmè, & longa oratione Liturgiam decantabant. Haec enim diuina sacra vna cum dicendi ratione coniun­cta, caeteris rebus anteponenda censebant, atque maiori & alacriori rerum diuinarum, & sacri­ficij sacrosancti studio & desiderio flagrabant, & illud obnixe amplectebantur. After our Sa­uiour was assumpted vnto heauen, the Apo­stles before they were dispersed through all the earth, assemblinge together, with agreeinge mindes, applied themselues to pray all the day: and when they had found much consolation placed in that mysticall sacrifice of our Lords body, they did singe Liturgie (Masse most lar­gely [Page 268] with longe prayer. For they did thinke these diuine sacrifices ioyned with preachinge to bee preferred before all other thinges, and were incensed with a greater and more chear­full affection and desire of diuine things, and the holy sacrifice, and did embrace it, with all their power. Hitherto this auncient Saint, and Patriarch.

11. Of Ruffinus I haue spoken before, onely I add here, that he beeing common­lie takē to be the interpreter of many these works of S. Clement, where the holy sa­crifice of Masse, and massinge preisthood ar so euidently approued, and acknowled­ging S. Clements works had bene in some things corrupted, euer taketh these for the true writings, and doctrine of S. Clement, and far from being corruptions, or inser­tions by others. The holy learned and aun­cient Bishop Nicholaus Methonensis. Episc. l. de vero Christi corpore in Eucharistia. ha­uinge shewed, how S. Iames said Masse at Hierusalem, S. Peter and S. Paule at An­tioch, S. Marke at Alexandria, S. Iohn and S Andrew in Asia, and Europe, conclu­deth with an eminency for S. Clements Masse. Omnesque vniuersae Ecclesiae vbicum­que [Page 269] sint, per eam quam Sanctus Clemens con­scripsit Liturgiā tradiderunt. And all the Bi­shops haue deliuered to the whole church, whersoeuer dispersed, the Liturgie or Mas­se accordinge to that order which S. Cle­ment wrote. And to put vs out of al doubt, hee meaneth this of the holy sacrifice of Christs body and blood in the Masse, that that his booke is instituted, de vero Christi corpore in Eucharistia, of the true body of Christ in the Eucharist, Marcus Ephesius and Bessarion write the very same, of S. Clements Masse, citinge diuers testimo­nies, from thence for the reall presence, of Christ in that most holy sacrifice, and di­uers others deliuer the like. Marcus Ephes. l. de corpore & sanguine Christi Bessarion l. de Sacramento Eucharist. M. S. Gallic. an­tiq. pr. or que nous sommes. an Dom. 81. in S. Clement.

12. Whereby is euidently proued that S. Clement did not only write a forme of the Masse, & practise, as a sacrificing preist that holy sacrifice but this was so renowned, that it was published by the Bishops, & re­ceaued in all churches. And amonge these in this our Britanie, except the Brittish āti­quities [Page 270] themselues written before the vnion of the Christian Britans with the disciples of S. Gregory, and the conuerted Saxons in this contrie do deceaue vs, which our En­glish Protestāts generally extolling the cre­dit of those monuments, and the Christian Britans Religion, may not affirme. This an­tiquitie so auncient as I haue related, and purposely entreatinge of the first order of saying Masse, especially in Fraunce, and this kingdome of Britanie, comprehending England and Scotland, is in that respect though with a later hand writinge thus in­tituled: prima institutio & varietas ecclesia­stici seruity, praecipue in Britannia & Gallia: The first institution and varietie of the ec­clesiasticall seruice especially in Britanie & Fraunce. And it termeth it, cursum, the course or order of the publick Liturgie, or Masse thereby expressed. Bed. in Martyro­log. 4. cal. Ianuar. Beatus Trophinus Episco­pus Arelatensis, & Sanctus Phetinus Mar­tyr, & Episcopus Lugdunensis, discipulus San­cti Petri Apostoli, cursum Romanum in Gallijs tradiderunt. Inde postea relatione beati Pho­tini Martyris cum quadraginta & octo Mar­tyribus retrusi in ergastalum, ad beatum Cle­mentem [Page 271] quartum loci successorem beati Petri Apostoli deportauerunt. Trophinus Bishop of Arles, and S. Photin Martyr and Bishop of Lions, disciple of S. Peter Apostle, deli­uered the Roman order in Fraunce. Then afterward the relation of S. Photin Martyr imprisoned together with 48. Martyrs, it was carryed to S. Clement, the fourth in succession to S. Peter, the Apostle. Where wee plainely see, that the church of Rome had then a publick order & forme of Masse and this was published throughout France by S. Trophinus, from whose fountaine as I haue shewed before, both from Catho­licks, and Protestants, all the churches of Fraunce did receaue instruction. Zosimus Pap. epist. To. 1. Concil. Petr. Cluniacens. Mag­deb. centur. 2. pag. 2. col. 6. Martyrolog. Rom. die 29. Decemb.

13. And this Masse after the death of S. Peter, Linus, and Cletus, was approued by S. Clement, and as it seemeth by an aun­cient Manuscript french history, hee added the epistle and ghospell which all were not written in S. Peters time. For thus it testi­fieth with others. S. Clement Pope ordeyneth that in the solemnitie of the Masse, the epistle [Page 272] and ghospell should bee reade. (M. S. French historie an. Do. 81. cap. 2.) and immediatlie addeth, how then hee sent many preachers and holy Bishops into Fraunce, and these parts, which could bringe with them no other Liturgie, or Masse, then that which their Master S. Clement had so published, and approued, both by his authoritie, and practise before. And if the Masse of S. Marke was not the same with Saint Peters, as some thinke, yet sure wee are, seeing hee was an Euangelist, S. Peters scholler and wrote his ghospell, ex ore Petri, from S. Peters mouth, as S. Hierome witnesseth, and by his ap­probation. (Hieron. in Catal. script. in S. Marco.) that his Masse could not bee diffe­rent from his Masters, in any materiall thinge, and seeinge S. Peter approued his ghospell, hee did not, and would not dis­proue or disallowe his Masse: And yet this old Brittish antiquitie is witnes, that the Masse which the old Christian Scots, did vse in his time, and was accompted very holy, was practised by S. Marke, and from him continued to the time of this Author, by continuall tradition, from one to an o­ther.

[Page 273]14. Ipsum cursum qui dicitur presenti tem­pore Scottorum, Beatus Marcus decantauit & post ipsum Gregorius Nazianzenus, quem Hieronymus suum Magistrum esse affirmat, & beatus Basilius frater ipsius S. Gregorij, Antonius, Paulus, Macharius vel Ioannes, & Malchus secundum ordinem Patrum decanta­uerunt. Inde postea beatissimus Cassianus, & post ipsum beatus Honoratus, & Sanctus Cae­sarius Episcopus qui fuit in Arelata, & beatus Porcarius Abbas qui in ipso monasterio fuit, ip­sum cursum decantauerunt, qui beatum Lu­pum, & beatum Germanum Monachos in eo­rum monasterio habuerunt, & ipsi sub norma regulae ipsum cursum ibidem decantauerunt. Et postea Episcopatus cathedram adepti in Bri­tannijs & Scottijs praedicauerunt. Quae vita beati Germani Episcopi Antisiodorensis, & vita beat Lupi affirmat. Qui beatum Patricium literas sacras docuerunt, atque enutrierunt. Et ipsum Episcopum in Scottijs ac Britannijs po­suerunt, qui vixit annos centum quinquaginta & tres, & ipsum cursum ibidem decantauit: & post ipsum beatus Vuandilocus senex, & beatus Gomogillus, qui habuerunt in eorum monaste­rio Monachos circiter tria millia. Inde beatus Vuandilocus in predicationis ministerium à [Page 274] beato Gomogillo missus est, & beatus Colum­banus partibus Galliarum, & ibidem ipsum cur­sum decantauerunt. That order which at this time is called the order of Scots, S. Marke did singe, and after him Gregory Nazian­zen, whome Hierome affirmeth to haue beene his Master, and S Basil brother of the said S Gregory, Antonius, Paulus, Ma­charius or Iohn, and Malchus, accordinge to the order of the Fathers did singe it. And after that most blessed Cassian, and after him S. Honoratus, and S. Caesarius Bishop, that was in Arles, and S. Porcarius Abbot, which was in the same monasterie, did singe that order, who had monkes in their monastery S. Lupus and S Germanus, and they three vnder rule did singe the same or­der: and after made Bishops preached in Britanie, and Scotlande, which thinges the life of S. German Bishop of Antisiodor, and the life of S. Lupus doth affirme, who taught S. Patricke holy learning, & brought him vp, and placed him Bishop in Scot­land, and Britanie, who liued an hundred fifty and three yeares, and songe there the same order. And after him Vuandilocus an old man, and S. Gomogillus, who had in [Page 275] their monastery about three thousand mon­kes. After S. Vuandilocus was sent to preach by S. Gomogillus, as also S. Columbanus to the parts of Fraunce, and there they did singe the same order.

15. Hitherto the wordes of this so aun­cient, and approued Manuscript Brittish antiquitie. So that whether soeuer, or to whomsoeuer we turne our selues to enquire of these thinges, whether Hebrues, Gre­cians, or Latines, Apostles, Euangelists, or their Disciples, & with vs at home, Bri­tons, or Saxons, Catholicks or Protestants, it is clearely and plainely confessed, that generally in this first Apostolicke age, and hundred yeares of Christ, which must needes bee allowed for a rule, square, and direction to all succeedinge times, and po­sterities. The holy sacrificing preisthood of the present Greeke and Latine church, and all Christian nations, whether these late nouelties, haue not entered, sacrificinge massinge preists, and the moste holy sacri­fice of Masse, were our Sauiour Christ Ie­sus his sacred ordinances and institutions, and so vsed, practised, and with all honor performed by the whole number of the [Page 276] Apostles, without exception, their disci­ples, and successors in all places, & among the rest, to the great glory thereof, in this our nation of great Britanie. And all this without any materiall chaunge, or altera­tion in that sacrifice, the principall act, and office of truely cōsecrated preists, & preist­hood, as is before related, and our cheife protestantes haue before confessed of the moste contradicted and questionable thin­ges, a sacrifice instituted by Christ him­selfe, conteyning an oblation of his moste blessed body, and blood, both for the liuing and faithfull departed, propitiatory for sin­nes, with a memory of the holy Saints in heauen, of which lesser instance hath bene giuen, because few Saints of the new testa­ment were then at the first deceased this life, and entered into glory, yet the chur­ches then dedicated to diuers of them, and inuocation & praier then made vnto them, as before appeareth, maketh it an vndoub­ted truth.

16. To which I only add for this king­dome of our Britanie from those antiqui­ties, both printed, and Manuscripts, which our protestants most allowe, and approue, [Page 277] that S. Ioseph of Aramathia, and his holy company, besides their buildinge a church, in honor of the blessed Virgin Mary, did expressely serue her, and pray vnto her: duod cim praedicti in eodem loco, Deo & beatae Virgini deuota exhibentes obsequia, vigilijs, ieiunijs, & orationibus vacantes, eiusdem Vir­ginis Dei, genitricis auxilio in necessitatibus suis refocillobantur. The twelue holy men spoken of before, S. Ioseph and his compa­nions, yeeldinge deuout seruices to God, and the blessed Virgin, attendinge to wat­chings, fastings, and prayers, were in their necessities releiued by the helpe of the same Virgin, Mother of God. (Antiquitat. Glast. apud Capgrau. in Catalog. in S. Ioseph ab Ara­math. & S. Patricio. antiq. M. S. tabulis af­fixae in ead Eccles. Glaston. and others.) So that whomsoeuer S. Peter, S. Paul, S. Ioseph, or any other man will truly and serious­lie allowe, or in his owne singular conceipt or phantasie imagin, to haue beene the first preacher, & teacher of the Christian faith, and Religion, in Britanie, or what or whose order and forme of Masse, and Liturgie, they will say was then here vsed and prac­tised, they must needs by all authorities, & [Page 278] warranted iudgements acknowledge, that the holy preists here in that time were sa­crificinge massinge preists, their externall Liturgie and sacrifice, the sacrifice of Mas­se, wherein Christs holy body and blood were consecrated, and offered both for the liuinge, and faithfull departed, the Saints were remembred, and prayed vnto, and no materiall difference betweene that, and the present Masse, of either the Greeke or Latine church. And so I end this first age and hundred yeares of Christ.


THE XV. CHAPTER. Wherein demonstration is made, both by pro­testants and other antiquaries, that sacri­ficinge massinge preists, and Bishops, and sacrifice of Masse, continued and were hono­red in this kingdome of Britanie from the beginninge of this hundred yeares, vntill Kinge Lucius time, when it was wholly con­uerted to that faith.

WE are now come to the begin­ninge of the second age, or cen­tury [Page 279] of yeares of Christ, when by all ac­compts in historie, Kinge Coillus, that was bred vp at Rome, was Kinge in Bri­tanie, and S. Anacletus Pope of Rome. When many of our before remembred mas­singe and sacrificinge Brittish preists, as namely S. Mansuetus, S. Beatus, his holy companion before by some named Acha­tes, and S. Timotheus were liuinge. And though I doe not find any particularly na­med, whome S. Anacletus sent hither, of the holy preistly massinge order, yet to fol­lowe euen the opinion, and direction of English Protestant antiquaries, in this bu­sines, wee must needs graunt, that hee had a care of this contry as wel as others in this kind, for they testifie of this Pope; Ab [...]pso Domino primatum Romanae Ecclesiae super om­nes Ecclesias, vniuersumque Christiani nomi­ne populum concessum esse asseruit. (Robert. Barns l. de vit. Pontific. Roman. in Anaclet. Ormerod. pict. Pap. pag. 78.) Pope Anacletus affirmed, that supremacy was graunted from our Lord himselfe, to the church of Rome, ouer all churches, and all Christian people. Because, saith hee, Christ said to S. Peter, who liued and died at Rome, thou art Peter, or a rocke, [Page 280] and vppon this rocke I will builde my church. Quia, inquit, Petro agenti & morienti Romae dixit, tu es Petrus & super hanc petram aedi­ficabo Ecclesiam meam. By which reason a­monge others, diuers other learned English Protestant writers, with publicke priuilege and allowance, doe proue vnto vs first con­fessinge with this holy Pope, that Christ made S. Peter the supreame and cheife go­uernour of his church: secondly that this supreamacy was necessary and to continue foreuer in his church: and thirdly because S. Peter dyinge Bishop of Rome, and at Rome, and there onely possibly to haue his laste and immediate successor, and so con­stituted by himselfe as is euident in S. Cle­ment before, it euidently followeth by the reason of this holy Pope, and protestants, that euen by Christ himselfe this suprea­macy ouer all churches and Christians, was graunted to the church of Rome. Where­uppon these protestants testifie in his life, that hee ordeyned diuers lawes bindinge the whole church, and still obserued. Rob. Barnes in Anacleto.

2. And if we may beleeue the first Pro­testant Archbishop of Canterbury, and in [Page 281] the whole world also, Matthew Parker, hee telleth vs how in particular his iurisdiction extended into this kingdome of Britanie, and that the diuision and constitution of Archbishops sees with vs, was by Pope Anacletus his ordination: Ex Anacle to hu­ius insulae diuisionem. (Matth. Parker anti­quitat. Brit. pag 24.) And that he was a sa­crificinge massinge preist, it must needs be graunted, both by his owne, and our protestant testimonies also of him; for hee himselfe is witnesse, that hee was made preist by the great sacrificinge and massinge Apostle S. Peter: à Sancto Petro Apostolorum Principe, presbyter ordinatus. (Anacletus epist. 3. To. 1. concil.) and our protestants do plainely confesse of this ho­lie Pope: Sacerdotem sacrificaturum, ministros vestibus sacris indutos, seu testes & custodes sibi adhibere ordinauit. Episcopos vero, & plu­res ministros sibi in sacris faciendis adiungat: & quod Sacerdote maior ac dignior sit. (Ro­bert. Barnes l. de vit. Pontif Roman in Ana­cleto.) Pope Anacletus ordeined, that when a preist was to offer sacrifice, hee should take vnto him as witnesses and keepers, ministers in holy vestiments. And that a [Page 282] Bishop should ioyne vnto him more mini­sters, when he said Masse: And that hee is greater, and more worthie then a preist. The authoritie from whence they cite this, is much more plaine, where the very order wee still vse in solemne Masses is expressed. But the protestant words manifestly proue that the sacrifice of Masse and sacrificinge vestures, were vsed frō the daies of the A­postles. Therfore this holy Pope exercising supreamacy, and enactinge lawes for the whole church in Britanie or wheresoeuer, as these protestāts there doe testifie, it must needs bee confessed, that the preists which in his time either for Britanie, or any other nation, were consecrated immediatlie by himselfe, or mediatly by his authority, were as himselfe was, sacrificinge massinge prei­stes, and the deacons also for which hee made decrees, by the testimony of these men. (Robert. Barnes Sup. in Anaclet. Matth. Parker. antiquitat. Britan. pag. 24.) were also as they teach, such as serued at the al­tare and sacrifice of Masse, as Master Foxe speakinge of the very deacons ordeined by Pope Anacletus proueth in these termes. therefore serued the office of the deacons, as [Page 283] wee reade, to lay the offerings of the people vp­pon the altare, to bee hallowed, and when the misteries, be consecrated, to distribute the cupp of the sacred blood of the Lord, to the faithfull people. (Foxe Tom. 2. in Q. Mary. Ambros. l. de omnib. diuin. offic.)

3. And much part of the aboade and re­sidency of this holy Pope, as also of his pre­decessors and successors as appeareth be­fore, and will bee more manifest hereafter, was in that knowne massinge and sacrifi­cinge house, of our noble contriwoman S. Claudia, or her children. And the order of Masse which hee vsed, was the same which was practised by S. Peter the Apostle, and by him deliuered to the church, as these protestants haue before with other Authors confessed. (Matth. Parker antiquitat. Brit. pag. 47. cap. 17.) and such was the condi­tion of his next successor S. Euaristus, vsing the same order of saying Masse, with S. Pe­ter, and both claiminge, and exercisinge supreamacie ouer all churches, as these pro­testants assure vs. (Parker supr. Barn. in vit. Pontif. in Euaristo. Io. Funoc. commentar. l. 5. an. 105. Ed. Grimston.) and Nennius the auncient Brittish writer, who as these pro­testants [Page 284] say, wrote a thousand yeares since, doth expressely affirme, in his Manuscript history, that hee delt with the Kinge him­selfe of this our Britanie about the conuer­sion thereof, probably before Kinge Lucius was borne: Missa legatione à Papa Romano Euaristo. And many were conuerted by this h [...]s meanes. (booke of estates pag. 435. Bal. l. de scriptor. cent. 1. in Nennio Banchor. Nen­nius histor. M.S.) therefore this Pope being knowne to bee a massinge Pope, the preists which were (by Nēnius) sēt hither by him, must needs bee massing preists, as all others here, at, and before that mission were.

4. Next is Pope Alexander, a man, by our protestants allowance, studio euangeli­zandi & miraculis celebris, interfectus martyr obijt: renowned for his zeale in preachinge the ghospell, and miracle, and dyinge a martyr. (Whitguist. answ. to the admonit. pag. 97.98. Rob. Barnes l. de vit. Pontific. Rom. in Alexandro 1. Bal. act. Rom. Pontific. in eodem.) this Pope as Albertus Krantzius writeth, sent preachers, and preists into this our Britanie. (Albert. Krantz. Metro­pol. l. 1. cap. 6.) therefore to know of our protestāts whether they were massing prei­stes, [Page 285] we must enquire, and learne of them, what he was in this respect that sent them, because hee would not, not could send o­thers then hee himselfe was, for such a bu­sines. That hee was a sacrificinge massinge preist, and Pope these protestants thus as­sure vs, by the lawes and decrees which as they thus testifie, hee made and published for the church. (Robert. Barn. in vit. Pont. in Aleaandro 1. Io. Funccius l. 5. commentar. in Alexand. 1. an. 111.) In Eucharistiae sacri­ficio aquam vino admisceri voluit. Ad Eucha­ristiae oblationem azimum panem non fermen­tatum, sumendum esse praecepit. Vno die vnam tantum Missam à singulis sacrificijs fieri debe­re, decreto sanciuit. Peccata sacrificio (de Eu­charistia loquens) deleri ait: Ideo passionem in Missa recitandam instituit. Rationem effectus huius sacrificij, hoc est, quod peccata expiet, adiecit, dicens: Quia corpore & sanguine Chri­sti in sacrificijs nihil maius est. Hee tooke or­der that in the sacrifice of Eucharist, water shoulde bee mingled with wine. He com­maunded, that vnleuened and not leuened breade should bee vsed for the sacrifice of the Eucharist. Hee made a decree, that no sacrificing preist should say more then one [Page 286] Masse in one day. Speakinge of the Eucha­rist he saith, that sinnes ar blotted out with sacrifice: therefore hee ordeyned that the passion should bee recited at Masse. He ad­ded the reason of this effecte of this sacri­fice to purge sinnes, sayinge: because in sa­crifice nothinge is greater, then the body and blood of Christ.

5 These protestants add further of this massinge Pope, in this busines (Rob. Barns supr. in Alex. 1.) In Massa pridiè quam pate­retur, vsque ad haec verba. Hoc est corpus meum addidit, ad memoriam passionis Christi in [...]ul [...]andam He added in the Masse, the day before hee suffered, vnto these words, this is my body, to impresse in our memories the passion of Christ. Where we see it eui­dently confessed by these protestants them­selues, that this primatiue holy Pope Alex­ander that liued (to speake in a Protestant Archbishops words, anno 111. in the yeare of Christ one hundred and eleuen) and was a godly Bishop. (Ioh. Whitguift answ. to the admonit. sect. 1.2. pag 97.98. and dif. of the answ pag. 594.) and by the German histo­rian before sent preists into this kingdome, was as farr engaged in the misteries of ho­lie [Page 287] Masse, as any Roman massinge preist is at this present, acknowledging it to be the greatest of al sacrifices, the body and blood of Christ, a sacrifice expiatinge and propi­tiatory for sinnes. And what matter was to bee vsed and consecrated, and how preists were to behaue themselues in this most ho­lie sacrifice. And it appeareth euen by these mens testimonies, that the preists of that time are so far from not sayinge Masse, that they did not onely daily offer this most ho­lie sacrifice of Christs body and blood for sinnes, but they said Masse more often then once a day, diuers Masses in one day, vn­till it was forbidden as before by this holy Pope, That one preist, should say but one Mas­se a day. Vno die vnam tantam Missam à sin­gulis sacrificijs fieri debere, decreto sanciuit.

6. This Pope was as all Christians then, far from beinge a parlamentary protestant of England to punish sayinge or hearinge of Masse daily with a yearely penaltie of foure and twenty thousands, three hun­dreds & twenty pounds & twenty markes, an hūdred markes for euery Masse, or make holy sacrificing massinge preists to be trai­tors, and their entertayners fellons, when [Page 288] by these protestants (Rob. Barnes sup. in Ale­xandro 1.) this holy Pope excommunicated those that resisted the Popes Legats, and for­bad preists and cleargie men to bee conuented before a lay tribunall. Legatis Apostolicis ob­sistentes, decreto excommunicauit. Clericum ad plebeium tribunal pertrah [...]re prohibuit. And yet hee was so holy and renowned a man, as besides that which protestāts haue testi­fied of him before, an other writeth. (Edw. Grimston. in the estate of the church of Rome. pag. 435. in Alex. 1.) Alexander a Roman, a man of so holy a life, as many Roman Senators receaued the Christian Religion by reason of his great pietie. So wee may be assured that all Christiās thē were of his opiniō in these things, as they before him were: for none of these things which these protestāts here say, hee decreed, were new, or inuented or added by him, but confirmed in their first institution and integritie, as I haue proued from these protestants and others before, that the mixture of water with wine was an apostolicall tradition. Couel against Burg. pag. 122.) which S. Alexander him­selfe confirmeth, when hee saith of it. (Cy­prian. epistol. 63. Alexand. 1. epistol. 1.) a pa­tribus [Page 289] accepimus, & ipsa ratio docet. We haue so receaued it from our predecessors, and reason it selfe so teacheth, and therefore commaundeth, vt pauis tantum, & vinum aqua permixtum in sacrificio offerantur, that onely breade and wine mixed with water, bee offered in the sacrifice, and S. Cyprian plainely saith it was, Dominica traditio, a tradition of Christ himselfe, by his owne order and example. And hee with others so expoundeth Salomon in the Prouerbs to prophesie therof, as I haue declared at large before. Prouerb. c. 9. Ciprian. epist. 63. ad Ce­cilium.

7. The eminency of this sacrifice, aboue all others, how it conteyneth the body and blood of Christ, and is satisfactory for sin­nes, as S. Alexander by these protestants teacheth, they haue often told vs before, that it was soe esteemed from the first in­stitution thereof by Christ. That which hee saith, how it ought to bee solemnized with vnleuened breade, was also, as the protestants, besides the generall practise of the Latine church, assure vs, the ordinance of Christ himselfe, and the lawe it selfe, as a Protestant Archbishop with others thus [Page 290] expoūdeth this confirmatory decree of this holy Pope. (Ioh. Whitguife answ. to the ad­monit. sect. 1.2. pag. 98. and def. of the answ. pag 594.) Alexander was a good and godly Bi­shop, it is reported in some writers, that hee appointed vnleuened breade to bee vsed in the Eucharist, because that Christ himselfe vsed the same accordinge to the lawe written Exod. 12. Deuteron. 16. The wordes: pridie quàm pateretur, the day before Christ suffered, vnto the words, hoc est corpus meum, this is my body; were not newly added by Pope Alexander, but declared by him to bee the institution of Christ himselfe, and so of necessitie to bee vsed. For these hee testi­fieth thereof. (Alexand. 1. epist. 1. ad omnes Orthodox. Tom. 2. concil. de conse. dist. 2. ni­hil in Sac.) Ipsa veritas nos instruxit &c. Christ Iesus truth it selfe hath instructed vs to offer the chalice and breade in the Sacra­ment, when hee saith: Iesus tooke breade, and blessed it, and gaue to his disciples, sayinge: Take and eate for this is my body, which shall bee giuen for you, likewise after hee had sup­ped, hee tooke the chalice, and gaue to his dis­ciples, sayinge: Take and drinke you all of it, for this is the chalice of my blood, which shall [Page 291] bee shed for you, for remission of sinnes. For offences and sinnes are blotted out with these sacrifices offered vnto our Lord. And ther­fore his passion is to bee remembred in these, by the which wee are redeemed, and often to bee recited, and these to bee offered vnto our Lord. With such sacrifices our Lord will bee delighted and pacified, and forgiue great sin­nes. For in sacrifices nothinge can bee greater then the body, and blood of Christ. Nor any ob­lation better then this, but this excelleth all. Which is to be offered to our Lord with a pure conscience, and to bee receaued with a pure minde, and to bee reuerenced of all men. And as it is better then all others, so it ought more to bee worshipped and reuerenced. Quae pura conscientia Domino offerenda est, & Pura men­te sumenda, atque ab omnibus veneranda. Et sicut potior est cateris, ita potius excoli & ve­nerari debet.

8. This was the opinion of this holy Pope, and all good Christians vnder his charge, in that prime age of Christianitie, and hereby wee perfectly knowe, that S. Alexander did not add any new thinge to the holy sacrifice of Masse, but only propo­sed the ordinance and institution of Christ [Page 292] himselfe, to bee followed and obserued, as is euident in that I haue cited from him, wherby it appeareth, that what he wrote in that matter, ipsa veritas nos instruxit, that Christ the infallible truth, did teache and so instruct and institute as euidently is pro­ued by comparinge those wordes, which these protestants say S. Alexander added in the Masse, to the institution of Christ, as it is deliuered in holy scriptures by the E­uangelists and S. Paule. The words suppo­sed to bee added bee these: Qui pridie quàm pateretur: who (Christ) the day before his passion tooke breade into his holy and venera­ble hands, and lifting vp his eyes towards hea­uen to thee, God his Father omnipotent, gi­uinge thanks vnto thee, blessed it, brake and gaue to his disciples, saying, take and eate you all of this. For this is my body. All vnto the last wordes, for this is my body. They say were S. Alexanders addition. But S. Paul, as hee is translated by our protestants, hath the same from Christs institution, in this maner. (1. Corinth. cap. 11. vers. I haue receaued of the Lord that which also I deliuered vnto you, that the Lord Iesus the same night in which he was betraied tooke [Page 293] bread, and when hee had giuen thankes, hee brake it, and saide, take, eate, this is my body, which is broken for you: doe this in remem­brance of mee. After the same maner also hee tooke the cup, when hee had supped, sayinge, this cup is the new testament in my blood, this doe yee as oft as yee drinke it, in remembrance of mee. For as often as yee eate this bread, and drinke this cup, yee doe shew the Lords death till hee come. Wherfore vvhosoeuer shall eate this bread, and drinke this cup of the Lord vnvvorthily, shall be guilty of the bodie, and blood of the Lord. The like haue the Euan­gelists, S. Matthew, Marke, and Luke from the wordes and institution of Christ him­selfe. Matth. cap. 26. Marc. cap. 14. Luc. cap. 22.

9. And it plainely appeareth by that is said, that without these wordes, or their equiualent, it is vnpossible to obserue the institution and commaundement of Christ in this behalfe. And therfore our most lear­ned, holy, and auncient contriman S. Al­binus, or Alcuinus, Remigius Antisiodo­rensis, and others after them, confidently and truely say. (Albin. Flac. Alcuin. l. de di­uin. officijs cap. de celebratione Missa. Remi­gius [Page 294] Antissiodor. in exposit. Missae. Hoc quod sequitur, qui pridie quam pateretur, vsque in memoriam facietis: Apostoli &c. This which followeth, who the day before hee suffered, vnto those wordes, you shall doe it in my commemoration, the Apostles had in vse after the ascension of our Lord. Therefore, that the church might celebrate a conti­nuall memory of her redeemer, our Lord deliuered it to his Apostles, and the Apo­stles generally to the whole church in these words, without which, no tonge, no Re­gion, no citie, that is, no part of the church can consecrate this Sacrament. Which the Apostle doth make manifest, sayinge: for I haue receaued of our Lord, which I haue also deliuered vnto you, that our Lord Ie­sus the night when he was betrayed, tooke breade, and the rest. Therfore by the power and wordes of Christ, this breade and this chalice was consecrated from the begin­ninge, is euer consecrated and shall be con­secrated. For he speakinge his words by his preists, doth by his heauenly blessing make his holy body and blood.

10. S. Ambrose relateth this in the same maner in these wordes. Ambros. l. 4. de Sa­cramentis [Page 295] cap. 5. vis scire quia verbis caelesti­bus consecratur &c. Wilt thou knowe that consecration is done by heauenly wordes? receaue what the wordes bee. The preist doth say: make vnto vs, saith he, this obla­tion ratified, reasonable, acceptable: which is the figure of the body, and blood, of our Lord Iesus Christ. Who the day before hee suffered did take breade in his holy hands, and looked to heauen, to thee ô holy Fa­ther, omnipotent euerlastinge God giuing thanks: blessed it, brake it, and beeinge broken gaue to his disciples, sayinge, take and eate you all of this: for this is my bo­die, which shal be broken for many. Like­wise also hee tooke the cup after hee had supped, the day before hee suffered, looked to heauen to thee ô holy Father eternall God, giuinge thankes: blessed it, gaue it to his Apostles, and disciples, sayinge take you, and drinke you all of it: for this is my blood. Behold all those wordes are the E­uangelists, vntill those, take and drinke, either body or blood. After they bee the words of Christ: take drinke you all of it: For this is my blood. Consider euery thing, who the day before saith hee that hee suffe­red, [Page 296] hee tooke breade in his holy hands, be­fore it is consecrated it is breade, but after the words of Christ come vnto it, it is the bodie of Christ.

11. The like hee hath in other places, so haue other auncient and holy Fathers, and so plainely that our protestants them­selues doe freely graunt (Foxe Tom 2. act. and Monum. in Queene Mary.) that it was so practised, and deliuered by the Apostles themselues, and that it was further the ex­presse commaundement of Christ to vse those or their equiualents words: verba in­stitutionis caenae r [...]citata omnino videntur. Nam Paulus ea non frustra 1. Cor. 11. repe­tit. & quidem annexum mandatum hoc facite in mei commemorationem, postulat vt histo­ria illa de institutione & passione Christi re­colatur, vt Paulus 1. Cor. 10. The words of the institution of the supper doubtles, were recited in the Apostles time, for Paul doth not in vaine repeate them, in his first Epi­stle, and eleuenth chapter, to the Corin­thiens, and certes the commaundement of Christ, do this in commemoration of mee, doth require, that the history of the institu­tion, and passion of Christ, bee related, as [Page 297] Paul witnesseth 1. Cor. 10. (Magdeburgen. centur. 1. l. 2. cap. 6. col. 500. c. Ritus circa caenam Domini.) Therefore by all consents, this holy Pope exercisinge supreame spiri­tuall iurisdiction in all places, and beeinge so famous a massinge Pope, and still retay­ninge the Masse of the Apostles, and by some (as before) sendinge preists into this our Britanie, neither these which he is sup­posed to haue sent hither, or those others which stil after this suruiued of this natiō, were or could bee any others then sacrifi­cinge massinge preists: neither our Chri­stian Brittans at Rome so neare vnto him, bee others then hearers or sayers of holie Masse.

12. Successor to S. Alexander was S. Six­tus the first of that name, who as these pro­testants tell vs, was Pope ten yeares, three moneths and 21. dayes, succeedinge his blessed predecessor as well in this opinion, and practise of sacrificinge preisthood, and holy Masse, as in the papall dignitie, for as these men say. (Robert, Barnes in vit. Ponti­fic. Rom. in Sixton. Io. Func. l. 5. commentar. in Sixto 1. an 121.) sacra vasa ne quis prae­ter sacros ministros attingerent, praecepit. [Page 298] Quod corporale appellant, ex lineo panno fieri iussit. Missam non nisi in altari celebrandam esse, constituit. Hee commaunded that none but sacred ministers should handle the sa­cred vessels, that which they call the cor­porall hee commaunded to be made of lin­nen cloath. He ordeyned that Masse should not be celebrated, but vpon an altare. And so wee are assured by these enemies to holy Masse, and sacrificinge preisthood, that he in all places maintained both, for hee was so absolute for the Popes supreamacy euen by these witnesses, that, hee gaue power to all ecclesiasticall ministers to appeale from their Bishop to the Pope of Rome. Ab Episcopo ad Romanum Pontificem appellandi ius dedit ec­clesiasticis ministris.

13. Successor to S. Sixtus was Telespho­rus, both in dignitie and doctrine also by the warrant of these protestāts, for by them hee was so deuoted a defendor, and teacher of sacrificinge preisthood, and holy Masse that, hee decreed euery preist should say three Masses vpon Christ-Masse day, and an other dayes they shoulde not say Masse before the third hower of the day. Hee commaunded that the songe of the Angels glory to God on high, [Page 299] should bee sunge at Masse. Yet say two Pro­testant Bishops, and one theire primate: there is nothing conteyned in gloria in excel­sis, but the same is taken out of the scriptures, and to bee vsed of all true Christians. Teles­phorus who added it, was a good Bishop, a man notable for learninge, and pietie; eruditione ac pietate vir insigius, and the church of Rome as yet pure in doctrine. Rob. Barn. supr. in Te­lesphor. Func. l. 5. comment. an. 129. Stowe and Howes histor. in Helius Adrian. Cart­wright adm. Whitguift answ. to. admonit. pag. 101. & def. pag. 602. Bal. l. 1. de act. Pon­tif. Rom. in Telesphor.

14. S. Higinius succeedinge, succeeded also by these protestants, as well in exerci­sing spirituall supreamacy ouer all Bishops, decreeinge, that no Metropolitane shoulde condemne any Bishop of his Prouince, with­out the aduise of the other Bishops. And for sacrificinge preisthood, and Masse, hee ho­nored them so much, that liuinge in the time of the Emperor Antonius Pius, a fa­uourer of Christians, he decreed that Chri­stian churches should be dedicated, with so­lemne rite of sacrifice of Masse. Cum solemni ceremoniarum & sacrificiorum ritu dedicanda [Page 300] esse. (Io. Funcc. l. 5. commentar. an. 141. Rob. Barn. in Higin. supr.) and by an other pro­testant: Templa dedicare cum solemni ceremo­nia & sacrificio iussit. In this Popes time, as many of our protestant antiquaries with others from antiquities tell vs, we had ma­nie godlie Christian preachers, and preists in Britanie, which by so many testimonies before without any exception must needes be sacrificing massing preists, and by many authorities conuerted many to that holy faith, and sacrificinge massinge Religion of Christ in this kingdome, (Annal. Bur­ton. an. 140. or 141. Harrison descript. of Bri­tanie Io. Caius l. 1. antiq. Cantabrig. Thea­ter of great Britanie l. 6. Harris Theat. Tom. 2.) and no meruaile whē so many Authors write, that in one towne of Cambridge there were thē nyne such learned Christiās of that only place; a schole of learninge, at, and diuers hundreds of yeares before that time, as the antiquities and antiquaries of that vniuersitie informe vs. And no man can doubt of many such preists being here then, if he duely consider the difficulties of a generall conuersion of so large, and Ido­latrous sauage nation, as this at that time [Page 301] was, and how all agree, it was wholly con­uerted long before the death of Kinge Lu­cius, who by Matthew of Westminster, commended by our protestants for an ex­act calculator of times, and others, beeinge borne in the 115. yeare of Christ, was at the death of this Pope, holdinge the papa­cie but 4. yeares, 3. moneths, and a very fewe dayes, 35. yeares of age, and had bene Kinge 25. yeares, his Father Coillus dying, when hee was but 10. yeares olde, and yet by all antiquities, in all his life euen before his owne conuersion, a great frend and fa­uourer of Christians, and this his kinge­dome a refuge, and receptacle of them, that were in those times persecuted for Chri­stian Religion. Matthew of West. Anno gra­tiae 115. Ioh. Bal. l. de script. in Matth. Westm. Rob. Bar. sup. in Higinio. Matth. Westm. an. 150. Matth. Westm. an. gratiae 124.

15. And to omit forreine examples be­yonde number in this case, when the Sax­ons of this nation, were conuerted by the disciples of Gregory, though S. Augustine was a very miraculous man, and his com­panions many and holy learned men, and industrious in that sacred worke, & found [Page 302] many worthie and renowned Bishops here with their cleargies that assisted them with al their power in the conuersion of this na­tion, as those glorious Bishops S. Molocus that ioyned with, S. Bonifacius, sent from Italy with many good mē, cum piorum caetu, S. Iue, S. Kentegern, S. Asaph, S. Lethar­dus stiled the precursor, and vvay maker to S. Augustine, praecursor & ianitor venturi Augustini, with others, and had all the fur­therance the holy Queene S. Bertha, and her husband Kinge Ethelbert the most po­tent in this Iland reigninge from the vtter­most coasts of kent vnto Humber, and by the vertues of S. Bertha and S. Lethardus by many arguments, a Christian in iudge­ment and affection before S. Augustines cominge hither. Hect. Boeth. hist. l. 9. fol. 178. Holish. hist. of Engl. l. 5. c. 29. pag. 112. Capgrau. in S. Iuone M. S. in vit. eius & in S. Asaph. & Kentegern. Godvvin. Catal. Bal. centur. 1. de script. Capgrau. in S. Lethard. Matth. Parker. antiq. in S. Augustin Stowe histor. in Kinge Ethelb Holinsh. histor. of Engl. Theater of great Brit. in K. Ethelbert. Bed. l. 1. histor. & l 2.

16. Yett S. Augustine and fine other [Page 303] Archbishops of Canterbury after him S. Laurence, S. Mellitus, S, Iustus, S. Hono­rius, and S. Adeodatus, were deade, and aboue foure score yeares passed, after the cominge of S. Augustine into England, be­fore this kingdome wholly submitted it self to the true discipline of holy church, in the time, and by the labours of that our moste learned Archbishop, S. Theodor. Godvvin. Catal. in Theodor. Matth. Parker in eodem Capgrau. & M. S. in vit. S. Theodori. Ther­fore seeing wee haue so ample warrant in antiquities, as the olde chronicle of Lan­daffe, ascribed to S. Telian, S. Bede, the old English Chronicle, named Beatus, Co­celin, and others that the faith of Christ was preached in Britanie in the time of Kinge Lucius in the 156. yeare of Christ, and very many conuerted by preists sent from the Pope of Rome, which was not aboue three yeares after the death of this Pope S. Higinius, & in the papacy of Pope Pius the first, we may not with iudgement thinke, but these preists or diuers of them that had wonne so many to Christ in that time, were sent in the dayes of this massing Pope S. Higinius, and his sacrificinge pre­decessors [Page 304] which besides that is already said in this matter, will more appeare in the next Pope S. Pius the first. Chronicon Lan­daf. apud Io. Caium l. 1. antiq. Cantabrig. pag. 107. Beda l. 1. histor. cap. 4. Chronicle Bru­tus an. 156. Gocelin. in vita S. Augustini cap. 31. Stovve histor. in Kinge Lucius Io. Ca­ius supr.

17. This holy Pope by all accompts go­uerned the church of Christ at Rome, whē by so many auncient authorities the preists sent from thence, had so increased and pro­pagated the Christian faith in this kinge­dome, who the better to bee mindefull of this nation, as his predecessors, by that a­monge other motiues, were, liued and conuersed moste, and more then with any of any other contrie, or nation, with our Christian Britans, that were then at Rome, in so much that we haue allowance both from Catholicks & Protestants, that a great part of their cheife residency was in the house of S. Claudia, our noble Chri­stian contriwoman, and with such free­dome and libertie to commaund therein, that diuers protestants, besides all Catho­licke antiquities assure vs, this holy Pope [Page 305] by the graunt & donation of her holy chil­dren did cōsecrate it for the first Christian church in Rome. (Robert. Barnes in vita Pontif. Rom. in Pio 1.) Thermas nonati tem­plo dedicauit, Pope Pius the first dedicated the house of Nouatus (sonne of S. Claudia) for a church. An other thus writeth of him, in this matter. Hee consecrated the first temple of Rome, vvhich vvas dedicated to 5. Puden­tiana, the Temples of Christians hauing bene in former times in hidden and obscure caues. Edvv. Grimston booke of est. in the church of Rome. pag. 436.) the Catholicke antiqui­ties that testifie this, are to many too be ci­ted. (Act. & vit. S. Pudentianae & Breu. Rom. die 19. Maij. Martyrol. Rom. 19. Maij. Baron. annot. in eod. Rom. Martyrol. die 20. Iunij.) but they all agree, that the Popes of Rome were ordinarily intertayned in this house of our Christian Britans, and especiallie this holy Pope Pius said Masse there, and vvas there releiued by S. Pudentiana, daugh­ter to our Brittish Ladie Claudia, and the Christians came thither vsually to heare Mas­se, vvhen Antoninus the Emperor had forbid­den Christians to haue Masse publickly. Quòd ab Antonino Imperatore sancitum erat, ne [Page 306] Christiani publicè sacrificia facerent: Pius Pon­tifex in adibus Pudentianae cum Christianis sacra celebrabat.

18. And to manifest farther vnto vs, what a massinge Pope this S. Pius was, and how in all probable iudgement, that holy doctrine amonge others, was propagated here in Britanie, these antiquities tell vs, there was in that Brittish house, ninty sixe Christian men, nonagiata sex homines Chri­stiani. (Pius Pap. 1. epist.) and the like hee writeth of the house of Euprepia, where hee also liued, and said Masse, vbi nunc cum pauperibus commorantes, Miss is agimus. And hee was so zelous herein, and to haue Masse said with all attention, & deuotion, that he decreed as these protestants testifie, to write in their owne words: Sacerdotibus ne­gligentius Missae sacra facientibus paenas sta­tuit. (Robert. Barnes in vit. Pontific. Rom. in Pio 1. Grimston in Pius 1. Io. Func. commen­tar. in Chronolog. l. 5. in Pio 1. an. 145.) He ordeyned punishments for preists that said Masse negligently. That if any by impru­dency shoulde shedd any of the blood of Christ, vppon the ground, hee shoulde doe penance fourtie dayes. If vppon the altare, [Page 307] 3. dayes. That if vpon the linen cloath vn­der the chalice 4. dayes. If vpon the other linen cloathe 9. dayes. That hee should lick vp the blood of Christ, that was shedd, or if that could not be, either pare it, or washe it away, and so pared or washed, either to bee burnt, or kept reserued in the sacrarie. Vt si quis per imprudentiam de sanguine Chri­sti effunderet in terram, paenitentiam ageret dies 40. Si super altare, dies 3. Si super linte­um substratum calici, 4. dies. Si super aliud linteum, dies 9. Sanguinem Christi effusum lambere, vel si id fieri non possit, aut radere, aut eluere: & rasum aut lotum, vel comburi, vel in sacrarium repositum seruari.

19. Therefore this Pope beeinge in all mens iudgements, Catholicks and Pro­testants. (Ioh. Bal. l. 1. act. Pontif. Rom. in Pio 1.) an holy Saint, and martyr, and to vse a Protestant Bishops words, one that did many vvorks of true pietie in the field of the Christian church, multa verae pietatis opera, in agro Christianae Ecclesiae fecisse perhibetur, was so wel acquainted with our Christian Britans, and both claymed and exercised supreame spirituall iurisdiction ouer all pla­ces, and parsons in matters of Religion by [Page 308] these protestants. (Robert. Barnes in vit. Pij 1.) Quae ad Religionem spectant, à suae dioce­seos synodis audtenda esse statuit: salua tamen Pontificia authoritate, of all natious this our Britanie must needs then bee an honorer of sacrificinge preists, and holy Masse, in this time, and euer after, vnto the generall con­uersion of it in the time of S. Eleutherius, betweene whome and this Saint Pius there were but two Popes, S. Anicetus and S. Sother, both which were not Popes many yeares by these protestāts, not 18. yeares by any of their accompts. Robert. Barn. in Pio 1. Anicet. & Sother. Io. Balaeus in act. Pon­tif. in eisdem Edvv. Grimst. in the same Popes. Foxe Tom. 1.

20. And these Popes were so far from crossinge with this, and others their prede­cessors in these points of supreamacy, sacri­ficinge preists, and sacrifice of Masse, that by the confession of these protestants, they made decrees, which confirmed them all, makinge lawes bindinge all Archbishops, Primates, and Metropolitans, and shewing they were subiect to the Pope of Rome, and prescribed rules for all preists sayinge Mas­se, and shauing their crownes, as they now [Page 309] vse in the Roman church, at this day, Ar­chiepiscopum à suo Episcopo, aut coram primate, aut Romano Pontifice accusandum esse. Archie­piscopos non Primates, sed Metropolitanos ap­pellandos esse dixit, nisi ista praerogatiua à Ro­mano Pontifice concederetur. Capitis verticem spherulae instar radendum Sacerdotibus, prae­copit. Ne Sacerdos celebraret, nisi vt minimum duo adessent, ordinauit, ne Monacha pallam contrectaret, neuè thus in aceram poneret, sta­tuit. So wee are sure, these two holy Popes, Saints and Martyrs, were also sacrificinge Popes, and all preists at that time vnder them, whether in Britanie or els where, beeinge subiect and obedient vnto them, were massinge preists. And so wee are now come with a continuall deduction of these sacred doctrines and practises, both in the church of this our Britanie, and others vn­till the time of Pope and Saint Eleutherius, when and by whose happy meanes histo­rians commonly tell vs, this kingedome was generally conuerted to the faith of Christ.

THE XVI. CHAPTER. Wherin is proued by testimonies of protestants, and others, that this kingdome in the time of Kinge Lucius, was conuerted by massing Preists, and Bishops, and the holy sacrifice of Masse, and such massinge preists and Bi­shops, continued here in honor, all this age.

IN this happy generall conuersion of this kingdome, no man of what Religion soeuer, can without prophane and irreli­gious boldnes, and impudentnes affirme in iudgement, that so wise and vertuous a Kinge, his Nobles, so many learned Drui­des, and others, especially moued to Chri­stian Religion by the pa [...]ence, pietie, and vertue of the glorious Martyrs, and Saints of those dayes by all antiquities, Masse say­inge or Masse hearinge Christians, would write such suppliant letters, and send Am­bassadors so longe a iorney, as from hence to Rome, to bee conuerted to any other Re­ligion of Christ, but that sacrificinge and massinge profession, by the miracles and sanctity of whose professors, they were so [Page 311] moued and conuinced in iudgement, it was the only truth. Neither would or could Pope Eleutherius an holy & learned Saint, and successor onely to sacrificinge massing Popes, and preists, recommend vnto King Lucius, and this kingdome, any other then massinge preists, and Religion, or the lear­ned messengers of Kinge Lucius, as our protestants stile them. (Io. Bal. centur. 1. de scriptor. in Eluan. & Meduuin. Math. Parker. antiq. Brit. Godwin. Conuers. of Britanie.) consent to any other, or so many renow­ned both preists and Bishops, as were still remayninge in, or of this nation knowne massinge preists, and bishops, ioyne with the Legats of Pope Eleutherius, in teaching and preachinge any other doctrine, or Re­ligion.

2. Such were our renowned contrimen S. Mansuetus, yet liuinge except the An­nals of Treuers, or the same name deceaue vs, consecrated preist by S. Peter, and now remoued from Toul to Treuers, for the ec­clesiasticall Annals of that archiepiscopall sea tell vs. (Petr. Merssaeus Annal. Archiep. Treueren. 7.) that S. Mansuetus (I reade of no other of that name but our holy coutry­man [Page 312] in that time) was Archbishop of Treuers in the yeare of Christ 160. Mansuetus, qui huic nomini & vocationi suae vita proba, anno Domini 160. optimè respondit. And S. Mar­cellus or Marcellinus our glorious contry­man, who before his departure out of Bri­tanie had moued Kinge Lucius to the faith of Christ, and after of the Tungers, and Archbishop also of Treuers returninge hi­ther with the Popes Legats, was so renow­ned an instrument in the conuersion of this kingdome, that the Annals of the place where hee was Archbishop say, that by the preachinge of this Saint, the third Bishop of Tungers Kinge Lucius was baptised. (Annal-Treuer. in S. Marcello.) S. Marcel­lus, alijs Marcellinus fuit Tungorum tertius Episcopus, & huius praedicatione Rex Angliae, id est Lucius, baptizatus est. The catalogue of the Bishops of Tunger giueth him grea­ter honor, tellinge vs, that by his preaching hee conuerted Lucius Prince of Britanie with the whole nation to the faith of Christ. Lu­cium Britanniae Principem cum tota gente, sua praedicatione ad Christum conuertit (Catalog. Episcop. Tungrens. in S. Marcello.) And yet I haue shewed before, that these were mas­singe [Page 313] preists and Bishops, as their predeces­sors in those places, S Valerius, Eucharius, Maternus and others were.

3. The same I say of S. Tymotheus, our holy contryman, by his Mother S. Clau­dia beeinge a knowne massinge preist, and one of the owners of that his, and his bro­ther Nouatus and Sisters house in Rome, so notoriously dedicated to bee the first pu­blick massinge church there: for this holy massinge preist came hither in this time, and was so great a worker in the conuer­sion of this his contrie, that the histories of Treuers themselues, which giue such ho­nor as before to their Archbishop S. Mar­cellus in this busines, yet freely also ack­nowledge that Kinge Lucius, was brought to the Religion of Christ by S. Timothie, whome they call S. Paules disciple, per­haps because S. Paul maketh so honorable a memory of his parents, S. Pudens, and Claudia (2. Timoth. 4.) & likely did baptize this S. Timothie, and therby called his dis­ciple though a very child, when S· Paul was martyred. (Martyrolog. Rom. die 20. Iu­nij Baron. annot. ib. Sur. Tom. 3. die 12. Iunij.) and the other S. Timothie his scholler dead [Page 314] longe before. S. Lucius Britanniae Rex S. Timothei Apostoli Pauli discipuli cruditione ad Religionem Christi inductus est. (Petr. Merssaeus & Annal. Archiep. & eccl. Treuer. in S. Marcello.) If wee reflect vppon the Saints that were sent cheife Legats hither, from Rome, S. Fugatius, and Damianus, the principall of them in all antiquities, as wee must needs to giue them their due, that bee chosen and selected mē, they must nee­des be learned vertuous, and of mature age, and iudgment to be imploied in so weigh­tie a busines, and as all histories testifie they were, and so must needes bee consecrated massinge preists, beeing sacred by those re­membred sacrificinge Popes, which neither did, nor could consecrate any other, nor they bringe any other doctrine in this or any other points of Religion, but what they had receaued from those holy Popes.

4. And to this, besides so many generall Arguments, S. Gildas the moste auncient and renowned Brittish Author is a particu­lar witnes, if it could please our protestants to publish it to the worlde, except that re­nowned Abbot Doctor Fecknham did a­buse his auditory in the first parlament of [Page 315] Queene Elizabeth in his publicke oration, which no indifferent man will thinke, hee did or durst to doe, for feare of open shame and confusion, if hee should haue aduou­ched an vntruth in that assemblie. And yet speaking principally of the sacrifice of Mas­se, then to bee condemned by that parla­ment, citeth Gildas in the proeme of his history, testifyinge that the same Religion, and church seruice, the sacrifice of Masse which was then to bee abrogated was brought hither, and settled here in the Latine tonge by the Le­gats of Pope Eleutherius. (Abbot Fecknham orat. in parlam. 2. of Queene Elizabeth.) and all our cheife protestant antiquaries and hi­storians of England, as their Bishops, Par­ker, Bale, Godwine, with others Gosteline, Powell, Foxe, Fulke, Middleton, Stowe, Holinshed & others confidently affirming, that the Christian Brittans neuer chaun­ged in any materiall thinge, that holy Reli­gion which they receaued in the time of the Apostles, but constantly continued in the same, vntill the cominge of S. Augustine hither, from S. Gregory the great Pope of Rome, and after. Parker antiquitat. Britan. pag. 6.45.46. Balaeus l. 2. de act. Pontif. Rom. [Page 316] in Gregor. 1. l. de scriptor. cent. 1. in August. Dronotho. Godwin. conuers. of Brit. Powel. an­not. in l. 2. Giraldi Camb. de Itiner. Cambr. cap. 1. Foxe act. pag. 463. edit. an. 1576. Fulke answ. to a count Cath. pag. 40. Middelt. pa­pistom. pag. 202 Stow histor. in S. Augustine and Kinge Ethelbert. Holinsh. histor. of Engl. cap. 21. pag. 102.

5. But as I haue proued before by these protestants and otherwise, the Britans by that Apostolicke man receaued the doctri­ne, profession, and practise of sacrificinge preisthood, preists, and sacrifice of Masse, and continued them vnto this time; soe I will demonstrate by them and all antiqui­ties hereafter, in euery age, that they kept and obserued the same inuiolablie to those dayes, and after without interruption. And yet this is but a needles probation; for being so inuincibly proued before, that they re­ceaued these holy doctrines and professions from the Apostles, and from them to these daies, if they had departed from them now, or after, they should bee apparantly guiltie of error in departinge from those truthes, which the Apostles, and all from them to these dayes continued. And if wee looke [Page 317] into the catalogues of holy writers, in this time, whose works bee preserued to poste­ritie, wee shall see, that the holy sacrifice of Masse, and massinge preists, were gene­rally in al places in as great vse and honour as at this day. The moste renowned writers of this time whose bookes bee extant now, were S. Iustine, S. Irenaeus, and Tertul­lian, all they doe plainelie testifie, that the sacrifice of Masse, offeringe vp the sacred body, and blood of Christ, was the gene­rally vsed, & knowne sacrifice of the Chri­stians in this time, in omni loco, in euerie place, saith S. Iustine. (Iustin. Dialog. cum Tryhone.) Ecclesia in vniuerso mundo offert Deo. The church doth offer it in all the world, saith S. Irenaeus. (Irenaeus aduers. Hae­res. lib. 4. cap. 32.) therefore the church of Britanie must needs offer it; and I haue pro­ued by our Brittish antiquities before, that Rome, Fraunce, and Britanie in these daies of Eleutherius, and Irenaeus which went to Rome in the papacy of S. Eleutherius, vsed one and the same order of Masse. And Tertullian that notorious massing Author, declaring how Christiā Religion was then dilated in the worlde, and the sacrifice of [Page 318] Masse was the common sacrifice thereof, expressely nameth this our Britanie to haue receaued the Christian faith, and to agree with other Christian nations therin. (Ter­tullian. de cultu Faeminar. cap. 11. l. ad Sca­pul. cap. 2. l. de orat. cap 14. l. de vel. Virg. cap. 9. l. contra Iudaeos.) & S. Iohn Chrisostome speaking of this conuersion of our Britans, witnesseth manifestly, and our protestants acknowledge it for truth, that the Brittish churches then founded, which were many had altars, for their preists, erected in them. (Chrisostom. serm· de Pentecost. protest. Thea­ter of great Britanie l. 6. §. 12.) which as is confessed before by these protestants, nei­ther were, nor could in Christian Religion bee ordeyned but for massinge preists, and the sacrifice of Masse, as wee finde in the moste auncient churches of this nation; as S. Iosephs dedicated to our Lady at Glastē ­burie. (Antiquit Glaston. Capgrau. in S. Pa­tricio M. S. antiq. in Lucio.) S. Martins at Canterbury, and the olde church at Win­chester, where as we read there were Chri­stian altares, so also that the sacrifice of Masse was from their first foundation offe­red on them. (Bed. hist. l. 1. cap. 27. Galfr. [Page 319] Monum. l. 11. histor. cap. 4. Stowe histor. in Constantine sonne of Cador. &c.) so of S. Pe­ters church in Cornhill in London and o­thers. And S. Damianus and Phaganus the cheife Legats of S. Eleutherius, bearing so great deuotion to the massing church buil­ded by S. Ioseph at Glastenbury, that they themselues continued, and dwelled there some time, and settled twelue of their com­pany to continue there duringe their liues, must needs bee massinge preists, as all had here euer beene from the Apostles time: in which faith and Religion this holy Pope, as our protestants with al antiquities assure vs, confirmed the kingdome of Britanie: Eleutherius vt bonus paterfamilias effecit, vt confirmatis & consolidatis Britannis in suscep­ta prius ab Apostolis doctrina, totum illud reg­num, in eius fidei verba iuraret. Ioh. Bal. l. 1. de act. Pontif. Rom. in Eleutherio.

6. So that by this Protestant Bishop, and his and other authorities, those doctrines of sacrificinge preists and Masse which from the Apostles dayes, as I haue aboundantly proued, had without discontinuance euer continued here in diuers particular places and parsons, were now generally by this [Page 320] holy Pope, and his massinge Legats, esta­blished and confirmed in this kingedome: confirmatis, & consolidatis, and this Pope highly commēded for that his general con­firmation, vt bonus paterfamilias. And by their first Archbishop with others before, and as I haue proued by continuall deduc­tion, the order and forme of Masse which S. Peter deliuered to the church, was still continued after this time, without any ma­teriall chaunge, alteration, addition, or di­minution. Neither doth any Protestant Au­thor challenge S. Eleutherius, of any inno­uation in Religion, but the contrary: how hee condemned all innouators therein as Tatianus and the Seuerians, makinge a de­cree against them, and the knowne Reli­gion of Christ, his sacrificinge Religion, as before is proued was much increased by him. Sub hoc Pontifice caepit Ecclesia esse secu­rior, ob id Christianorum Religio plurimum aucta est. And yet no chaunge at all therin. (Bal. & Robert. Barnes in vita Eleutherij. Eleutherius epist. decretal. ad prouincias Gall. To. 1. conc. Io. Bal. act. Pont. Rom. l. 1. in E­leutherio. Rob. Barn in vit. Pontif. Rom. in eodem.) therefore all those Bishops, & preists [Page 321] which by all writers hee consecrated, must needs bee massinge Bishops, and preists, as all those three Archbishops, & 28. Bishops, which he consecrated, or confirmed for this kingdome renowned in histories, and all the preists of this our Britanie vnder them, must needes bee massing Archbishops, Bi­shops, and preists. Whose succession here continued vnto the conuersion of the Sax­ons, and after by all histories, and vntill both those peoples vnited themselues, as well in this massinge and sacrificinge doc­trine, which both the Britans, and Saxons had euer obserued from their first conuer­sions, as in al other points of Christian Re­ligion. The names of many of them I haue remembred in other places.

7. And concerninge the supreame spiri­tuall power, which this holy Pope both claimed, and exercised, both in this kinge­dome, to settle these sacred points of Reli­gion here, and in other nations, these pro­testants assure vs, it was as great and am­ple, as euer any his successors did, or now doe challenge in such affaires. These men tell vs. (Rob· Barnes in vit. Eleutherij. pro­test. annot. Mag. in Matth. Westm. an. 188.) [Page 322] hee condemned hereticks, and made de­crees against them; he made lawes binding all cleargie men, & in the cases of Bishops, reserued judgement to the see of Rome, vt nihil nisi apud Pontificem definiretur. In his epistle to Kinge Lucius, so recommended by our protestants, hee prescribeth what lawes hee was to vse. Hee appointeth the limits and bounds of Britanie, as these men witnes in the lawes of Kinge Ed­ward t [...]e Confessor. His Legats disposed of all spirituall things here, in that time, and he by his papal authoritie confirmed them. And so they continued vntil heresie and in­fidelity in the Pagan Saxons time did ouer­throwe them, as all histories and antiqui­ties, Brittish, or Saxon, Catholicks or pro­testants, as their Bishops, Parker, Bale and Godwine, with Cambden, Powell, Holin­shed, Stowe, and others cited in other pla­ces are witnesses. Therefore it will bee but a superogated worke, to proceede further to followinge ages, yet for a generall and compleate content to all, I wil though with more breuitie, speake also of them, and here end this second age, or hundred of yeares, Pope Eleutherius dyinge in the later ende [Page 323] thereof, and Kinge Lucius not longe after in the beginninge of the next age, and Pope and S. Victor, the immediate successor of S. Eleutherius both endinge this, and giuing entrance to the next ensuinge age, and cen­tenary of the yeares of Christ by his papall regiment.


THE XVII. CHAPTER. How notwithstandinge the manifold tumults, and persecution of Christian Religion, in this kingdome of Britanie, in this third hundred yeares, yet the holy sacrifice of Masse, sacrificinge and massinge preists, and Bishops stil here continued, without any to­tall discontinuance.

KInge Lucius dyinge, as Matthew of Westminister with others writeth, in the yeare of Christ 201. the first of this third hundred yeare, without heire; This our kingdome by that meanes in the beginning of this age was pitifully vexed with warrs, [Page 324] and tumults; & towards the later end ther­of lamentably tormented, and afflicted (as the whole Christian worlde almoste then was) with the moste cruell and barbarous persecution of Diocletian, in which among other miseries, all monuments of Christian Religion, so neare as he could, were ruined and destroyed; whereby it came to passe, that little memory of ecclesiasticall things then, in this nation is left to posteritie, yet sufficient is to be found, that together with the Popes supreamacy in such affaires, the holy sacrificinge preisthood, the sacrifice of Masse, and diuers renowned sacrificinge Bishops and preists, here still continued without discontinuance, in al this age, not­withstandinge so huge an army of moste sauage, and cruell enemies still fightinge against them. Matth. Westm. an. gratiae 201. Bed. l. 1. histor. c. 4.6. Parker. antiquit. Bri­tan. Godwin. conuers. of Britanie. Stowe histor. in K. Lucius. Theater of great Brit. l. 6. Foxe Tom. 1. Holinsh. histor. of Engl. Galfr. Mo­num. hist. Britan. l. 5. cap. Ponticus Viran. Brit. histor. l. 5. Gildas l. de excid. & conquest. Britan. cap. 7.8.

2. For First our cheife protestants haue [Page 325] told vs before, that S. Peters Maste conti­nued in vse in the church without any chaunge, vnto the time of Pope and S. Ze­pherine, which was next successor to S. Victor, therefore by their allowance, wee haue the sacrifice of Masse, a massinge preisthood, and preists to offer that holie sacrifice all his time. Therefore when wee finde by many antiquities and historians, aswell Catholicks as Protestants, that hee sent many learned preists and preachers into this kingedome, especially the more northren parts thereof, which wee now cal Scotland, wee must needes if wee had noe other argument, conclude, that they were sacrificinge, and massinge preists, because they receaued both their consecration, and iurisdiction from soe knowne a massinge preist, and Pope his authoritie. Yet to make this matter more euident, and shew the su­preame spirituall power which hee vsed e­uen in this, besides that which he both clai­med and exercised in excommunicatinge the church of Asia for their not due obser­uation of Easter, hee confirmed the order and institution of his predecessor S. Eleu­therius, in subiectinge all the churches, and [Page 326] Christians of that part of Britany now ter­med Scotlād, to the Archbishop of Yorke, a massing preist & Prelate, as I haue shew­ed before, these parts and countries then beeing temporally ruled by diuers tempo­rall Kings, or Princes, and at difference or enmity at that time one with an other. And to make this Religiō more permanent with that rude nation, the Scots themselues then began to study diuinitie. (Hector Boeth. Scot. histor. l. 6. fol. 89. pag. 2.) beeing therin instructed by those preists which Pope Victor sent thither euen to the vttermost part therof to propagate Christian Religion. Incepere & nostri tum primum, sacras colere literas, Sa­cerdotibus praeceptoribus, quos Victor Pontifex Maximus, ad Christi dogma propalandum in extremam miserat Albionem. Which was in the yeare of Christ 203. Humanae salutis ter­tius supra ducentessimum. And euer conti­nued in the same as theire historians con­tend, vnto these dayes of heresie, nostri qua fide & pietate instituti semel fuerunt hacte­nus erroribus aspernatis, perseuerant. Which was written in the yeare of Christ 1526. Anno salutis Christianae sexto & vigesimo su­pra, millesimum quingentesimum.

[Page 327]3. So longe and longer these massinge preists & sacrifice of Masse continued there with honor, by their writers, and our En­glish Protestants affirme as much in these termes. (Edw. Grimston. in the est. of the K. of great Britanie pag. 20. cap. 17.) Scotland re­ceaued the Christian faith in the time of Pope Victor the first, in the yeare 203. and idolatry did quite cease, vnder Kinge Craknite, who died in the yeare 313. Celestine the first sent Palladius thither to roote out the Pelagian he­resie, which began to encrease there vnder Eugenius the seconde, who died in the yeare 460. since this time the realme continued longe in the profession of the Romish church, vntill these later dayes, the daies of Kinge Iames, our present soueraigne, as hee there expres­seth. Therefore seeing the profession of the Romane church, which frō the beginning by these authorities, and testimonies, both Catholicke and Protestant euer continued there, was the profession of the sacrifice of Masse, and massinge preists, such was the profession euer vntill now in those parts. Againe this part of this Iland was subiec­ted both by Pope Eleutherius, and Victor, to the Archbishop of Yorke a massing Pre­late, [Page 328] either S. Theodosius or S. Sampson, therefore the preistes subiect to that see, must needs bee massinge preists. (Harrison description of Britanie in K. Lucius. Godwin Catalog. in Yorke pag. 555. edit. an. 1515.) and both S. Gildas, S. Bede and all antiqui­ties assure vs, that this Religion was preser­ued in peace, and quiet here, vnto the per­secution of Diocletian. Gild. l. de excid. Bri­tan. cap. 7. Bed. histor. eccl. l. 1. cap. 4. antiq. Winton. apud Godw. Catal. in Winchester. 1.) and the Annals of Scotland tell vs expres­selie, of the altars chalices, patens, and all vessels, instruments, and ornaments vsed in the holy sacrifice of Masse, to haue bene in honorable, and publicke vse in this time in that contry. (Hector Boeth. Scot. histor. l. 6. fol. 102.

4. And if we leaue Britanie and returne againe to Rome, and the Pope there, S. Ze­pherine, these protestants assure vs, he was, rei diuinae magis quam humanae intētus, a man more giuen to diuine then humaine affaires, a Protestant Bishops words: and yet they ab­solutly teache, hee claimed and exercised supreame spirituall iurisdiction, and made decrees, concerninge the holy sacrifice of [Page 329] Masse, of what mater, the chalice and pa­ten, in, and on which the body and blood of Christ should be consecrated, in that sa­crifice, were to bee made, and how preists ought to bee present when the Bishop cele­brated the sacrifice of Masse, cum Episcopus celebraret Missae sacra iussit omnes presbyteros adesse. (Bal. in act. Pontif. Rom. l. 1. in Ze­pherino. Edw. Grimston pag. 436. in Zepherin. Rob. Barnes in vit. Pontif. Rom. in Zephe­rin. alij. Sacer) and by the sentence of their first Protestant Archbishop, hee was so far from doing any dishonor to this holy sacri­fice of Masse, that, ad pulchriorem materiam formamque mutare voluit. The chaunge hee made, was for the more honor therof. Math. Parker antiquitat. Britan. pag. 47. Magdeb. cent. 1. cap. 5 col. 146.) beeing nothing but that I cited before of causing the sacrificing instruments to be made of a better matter, making no other chaunge at al therin. And within few yeares after, the next Pope but one, Vrbanus the first, as these protestants assure vs made a lawe, that euē in the poo­rer churches the sacrificinge vessels should either bee of gold, siluer, or tinne. Ne vasa sacra vitrea, sed aut aurea, aut argen [...]ea, [Page 330] aut stannea in inopioribus Ecclesijs essent, le­gem tulit. (Rob. Barnes in Vrban. 1. Edw. Grimston. estate of the church of Rome in Vr­ban. 1. pag. 436. Magdeb. cent. 1. cap. 6. col. 146.) and that Pope Fabian an holy Saint, and miraculously chosen to the papall dig­nitie, made a decree about the sacrifice of Masse, what preists were to bee allowed to say Masse. And they put it out of all ques­tion, that the most renowned other Fathers of this age, as Tertullian S. Ciprian, with others taught and maintained this doctrine of the sacrifice of Masse. Magdeburg. cent. 1. cap. 4. col. 83. titul. de Eucharist. & sacri­ficio. so they write of Pope Stephen, Faelix & Sixtus in this age, whom they acknow­ledge for holy Saints, and open maintay­ners and practisers of this blessed sacrifice, shewinge how in their time, the whole ca­non was secretly read, as is now obserued. Sixtus, dum Sacerdos canonem ante celebra­tionem sub silentio legeret, vt in populo San­ctus triplicatum caneretur, instituit. And nei­ther bringe any Pope, or Father to the con­trary, or any Pope altered any thinge in this holy sacrifice, which they doe or can dis­like.

[Page 331]5. And concerning communion it selfe in one onely kinde, by the laitie, and such as saide not Masse, now vsed in the Latine church, with much dislike of many prote­stants, these protestants themselues confes­se vnto vs. (Magdeburgen· cent. 3. cap. 6. de ritib. circa caenam col. 149) that it was the custome of the church of Rome, of Italy, and with other Bishops for the communi­cants, to receaue onely vnder the forme of bread. And some of our English Protestants as Master Parkins. (Parkinsus l. demonstr. problem. pag. 155.) giueth many instances and examples of such communicating. And amonge others bringeth S. Ciprian to bee a witnes hereof, writinge in this time, as also the Protestants of Germany doe, tea­chinge this custome in those churches of Rome, Italy, and others to haue bene more auncient then this time: and moste certaine it is, that both S. Ciprian, and Tertullian before him, testifie it was also soe vsed in Afrike to communicate onely vnder the forme of blood. (Ciprian. l. de laps. & l. de spectacul. Tertullia. l. 2. ad Vxorem. cap. 5.) S. Irenaeus proueth the same of the age before; and both S. Chrisostome, or whosoeuer au­thor [Page 332] of the opus imperfectū super Matthaeum, S. Augustine, Isichius, S. Bede, Theophi­lact, and others doe so expound, that act & example of Christ at Emaus, in S. Lukes Ghospell, after his resurrection, thus by our protestants translation: hee tooke bread, and blessed it, and brake, and gaue to them. (Ho­mil. 16. operis imperfect. supr. Matth. August. consens. Euang. l. 3. c. 25. Isych. l. 2. in Le­uit. c. 9. Bed. & Theop. in c. 24. Luc. cap. 24. v. 30.) the same exposition is made of brea­kinge of breade, in the 2. and 20. chapter of the acts of the Apostles, by the auncient author, of that vnperfect worke, and our learned coutrimen, Ionas Aurelianensis, and S. Bede, and the Syriake text readeth, in fractione Eucharistiae, in breakinge the Eu­charist. And Iohn Caluine himselfe doth so plainely expounde the later place of the 20. chapter. Actor. cap. 2. v. 42. cap. 20. v. 7. Ho­mil. 17. operis imperfecti. Beda ad cap. 20. act. Ionas Aurelianen. l. 3. de Imaginib. text. Sy­riac· Caluin. in act. 20.

6. And to make all sure, the parlament statute of three Protestant Princes, Kinge Edward 6. Queene Elizabeth, and Kinge Iames. (Statut. parlam· an. 1. Edw. 6. an. 1. [Page 333] Elizab, and an. 1. Iacobi Abridg. of stat. titul. seruice and Sacram.) doth warrant vs, that in the primatiue church, communion was often vsed in one only kinde. And the three first Euangelists S. Matthew, Marke and Luke ar ample witnesses, that the words of Christ, drinke you all of this (the ground of protestants in this contention) were onely present with him, and by him at that time made preists by all antiquities. (Matth. cap. 26. v. 20. Marc. cap. 14. ver. 17.18. Luc. c. 22. v. 14.) and so the words and commaunde­ment could not possibly bee generall, for that cause, and if they had beene gene­rall, all the whole Christian worlde, in all ages Catholicks from the beginninge, and protestants since their new cominge, had beene, and ar guiltie of transgressinge that institution and commaundement. Ther­fore seeing wee cannot finde any innoua­tion in these misteries, in this time, let vs seeke out some more massing preists of this nation, in this tempestuous season. For such we finde particularly at Rome S. Mel­lanius as the Romane Martyrologe with o­thers nameth him, but by the auncient Ma­nuscript history of his life and Capgraue, [Page 334] S. Mellon. He beeing a noble Britane, and going hence to Rome to pay the tribute of his contry and serue the Emperor, was con­uerted to the faith of Christ, by the massing Pope S. Stephen, and by him takinge first all inferior orders, was made a massinge preist. Quem praefatus Papa sibi adhaerentem per omnes Ecclesiae gradus vsque ad Sacerdo­tium promouit. (Martyrolog. Rom. die 22. Oc­tob. Baron. ib. Vincent. l. 11. c. 74. Petr. de natal. l. 9. c. 93. Demochar. contr. Caluin. M. S. antiq. de vita S. Mellonis. Ioh. Capgrau. in catal. in S. Mellone Episcopo.) and was so deuout a sayer of Masse, that among other times, as hee was sayinge Masse, an Angell openly appeared both to the holy Pope, and him, at the right hand of the altare, and Masse beeing ended designed him to goe to Rouen in Normandy, where hee was the second Bishop, next to S. Nicasius, as the Annals of that church are witnesse, and continued there a massinge preist, and Bi­shop sent from that massinge Pope, vntill about the yeare of Christ 280. which being before the beginninge of the persecution of Diocletian, wee had then here in Britanie great numbers of massinge preists, and Bi­shops, [Page 335] as I haue proued before by our best antiquities.

7. And though for that time wee are in a great defect and want of monuments, yet wee haue warrant enough, that both in, and after that persecution, wee had both massinge preists and Bishops to continue our hierarchicall succession for the present time of the persecution in this part of Bri­tanie, where the Romans ruled, & the per­secution by that oportunitie and power ra­ged, wee must not looke into our churches and altars destroyed for publick vse of these holy points of Religion; for as our best and moste auncient author, S. Gildas writeth, the Christians that remained, did hide them­selues, in woods, and deserts and hidden caues. Qui superfuerant siluis ac desertis abditisque speluncis se occultauere. (Gildas l. de excid. & conq. Biitan. cap, 8.) S. Bede and others af­ter both Catholicks and protestants haue the like. (Bed. histor. Eccl. Angl. l. 1. cap. 8. Matth. Westm. in Dioclet. Theater of Brit. 16. Stowe Holinsh. histor. of Eng.) but if wee goe into the Northern parts, beyond the Romans walland bounds, where the Chri­stian Britans and Scots vnder King Crath­lint [Page 336] that renowned glory of that nation then reigned, we shal finde both Masse, and massinge preists of this our part of Britanie flying thither in honor, and offeringe pub­licklie the moste holy sacrifice of Masse, with great reuerence and solemnitie: such were the holy massinge preist and Bishop S. Amphibalus, Modocus, Priscus, Calanus, Fer­ranus, Ambianus, and very many others, a­lijque permulti, preachinge the doctrine of Christ in all the Scottish contries, Christi seruatoris doctrinam omnes per Scotorum re­giones concionando multis pijsque sudoribus se­minantes. Hector. Boeth. Scot. histor. l. 6. fol. 102. Veremund. apud eund. ib. Holinsh. histor. of Scotland in K. Crathlint.

8. And among these holy doctrines, that of holy Masse, sacrificing preists, & preist­hood were so honorable, and renowned, that this religious Kinge Crathlint did build a cathedrall church, for that our per­secuted massinge Bishop, and preists, en­dowinge it with great guifts, and al things necessary for the honorable and reuerent sayinge of Masse, as chalices, patens, Cand­lesticks, and other such thinges, requisite for the vse of sacrifice, made of siluer and gold, and [Page 337] an altare inclosed with copper and brasse. Sed & Crathlintus Rex, sacra Antistitis aedem muneribus ornauit amplissimis, calicibus, pa­tenis, candelabris, alijsque similibus, ad sacro­rum vsum commodis, ex argento auroque fa­brefactis, altarique cupro, & aere clauso. And that these and many others flyinge thither, in this time were of this part of Britanie, where the English inhabite, it is plaine by these histories: so that it is moste manifest, that all this third age or hundred yeeres of Christ, the holy sacrifice of Masse, massing preists, & preisthood, stil cōtinued in al this kingdome of great Britanie, although not in such splendor, and glory, by reason of the great afflictions, and miseries of those dayes: as in better times, I will make men­tion of diuers our massinge preists, and Bi­shops, that escaped death, and suruiued af­ter this persecution, in the next age, and so end with this.


THE XVIII. CHAPTER. How the holy sacrifice of Masse, sacrificing and massinge preisthood, preists and Bishops continued in this kingdome of great Brita­nie in al this age, without any interruption or discontinuance.

IN the beginninge of this age, and fourth hundred yeare, the state of the church of Christ was little different, either in Bri­tanie, or any other nation, from that wher­in it was in the later end of the former, for as our histories tell vs, the persecution be­gun by Diocletian did not cease, although not in such extremitie of rigour, vntill Cō ­stantine the great our contriman had bene Emperor some yeares, in the seuenth yeare of his Empire by Matthew of Westminster, Florentius Wigorniensis, and others: caepta semel persecutio, vsque ad septimū annum Con­stantini feruere non cessauit. (Matth. Westm. an. gratiae 304. Florent. Wigorn. an. 299. al. 321.) neither doe our Scottish writers, Ve­remundus, [Page 339] Hector Boethius, and others dif­fer herein, for they are witnesses, that ma­nie holy Christians of this southern part of Britanie, in the time of Constantius, fledd to the Picts, and Scots, for succour, and were there religiously entertained by King Crathlint. (Veremund. apud Hect. Boeth. l. 6. Scotor. histor. fol. 102. pag. 1.) Constantius Diocletiani more in Britannia Christianae Re­ligioni fuerit insidiatus. Vnde magnus piorum numerus persequētium saeuitiam declinare cu­piens, ad Scotos & Pictos cōcessit. Hos Crath­lintos Rex, ad se confugientes beneuolo affectu suscepit. And the Romane histories agree with this, teachinge, that in the beginning of the Empire of Constantine, & vntill he had the vision of the Crosse, and was ad­monished to seeke and send for S. Siluester, then Pope, to baptize him, the persecution still continued, and S. Siluester hid himself in the mountaine Soracte, which an En­glish Protestant Bishop with the Italian writers thus relateth. (Io. Bal. l. 1. de act. Rom. Pont. in Siluestro.) At postquam soboles Helenae sanctissima, Caesar Constantinus, apud diuos hominesque fauorem nactus, in excelso vidit crucis aere formam. Tunc redijt tandem [Page 340] Romam, Soracte relicto, atque sub Augusto magnos sortitus honores.

2. Yet notwithstanding this secret pro­fession and practise of Christian Religion, in this time wee haue certaine testimonies of the continuance of these holy doctrines of the sacrifice of Masse, sacrificing preists, and preisthood, in this our Britanie in those dayes. For our Scottish historians before al­leaged, giue euidence, that those massinge preists which I haue named before, did I liue a while after this time, and that in the isle Mona, there was a sacrificinge Bishop, and preists that said Masse, with such ritche or­naments and instruments for that time as I haue described, and that this massinge Bi­shops name was Amphibalus Bishop of Soder, beeing a Britane, liued, and died there an old man, longe after the death of S. Amphibalus our martir. Amphibalus Brito vir insigni pietate, primus Antistes ibi crea­tus, Christi dogma per Scotorum Pictorumque Regiones propalando, multa contra Gentilium Religionem dicendo, scribendoque gloriosum & Christiano viro planè dignum, multa se­nectute viuendo fessus, faelicemque sortitus est finem. (Boeth. & Veremund. sup. l. 6. histor. [Page 341] Scot.) where besides the time not agreeing, and the old age wherein this S. Amphiba­lus liued and died a glorious confessor, but no Martyr, the contry whence hee was a Britan, Amphibalus Brito, proue it was an other different Saint, from the Martyr Am­phibalus, of whome we doe not reade that hee was a Bishop, nor a Britan, but coming hither from other places of persecution, as the writers of his life are witnesses. Vir quidam meritis & doctrina clarus nomine Am­phibalus, transiens in Britanniam verolamina Domino ducente perue [...]it. (M. S. antiq & Author vitae S. Albani antiquus in vit. S. Al­bani Ioh. Capgrauius & alij in vit S. Albani.) which he also himselfe doth witnes in this words to S. Alban My Lord Iesus Christ the sonne of the liuinge God, hath preserued mee from daungers, and for the saluation of many, sent mee into this nation. Dominus meus Ie­sus Christus filius Dei viui securum inter dis­crimina me custodiuit: & pro multorum salute ad istam me misit prouinciam.

3. And we had at this time here in Bri­tanie, liuinge after the persecution of Dio­cletian, many others both Bishops, and preists, that exercised and offered the sacri­fice [Page 342] of Masse, amonge which S. Taurinus was Archbishop of Yorke, ex [...] [...] pro­testant antiquaries, and others ar deceaued: not that Taurinus which was in, or before the dayes of Kinge Lucius, but another more late, and liuinge in this time, placed Archbishop there in the time of Constan­tius Chlorus, who came hither as Matthew of Westminster writeth, in the yeare of Christ 302. (Matth. Westm. an. gratiae 302.) and by the consent of the same Constan­tius, or more, as a Protestant Bishop and antiquary from antiquities thus deliuereth. (Godwin. Catal. of Bishops in Yorke 1. pag. 555.) it is reported that Constantius Chlorus appointed Taurinus Bishop of Eureux to bee Archbishop there, at Yorke. Which is al­moste or fully 200. yeares after the other Taurinus was sent into Fraunce by S. Cle­ment, both by Catholicks and Protestants. And by all writers S. Restitutus was at this time or soone after Archbishop of London: for in the yeare of Christ 326. hee was of such renowne and honor, that he was cho­sen the onely Bishop of this Britanie, to be present at the great councell of Bishops, at Arles in Fraunce, to which hee thus sub­scribed [Page 343] for this our Britanie: Ex Prouincia Britanniae ciuitate Londinensi Restitus Epis­copus. Martyrol. Rom. die 11. Augusti Vsuard. eod. die. Vincent. in spec. l. 11. c. 78 79. Petr. in catal. l. 4. cap. 50. Matth. Westm. an. 94. protest. annot. marg. in eund. Tom. 1. concil. in Arelat. conc. Io. Bal. l. de scrip. cent. 1. in Restit. Godwin Catal. in London in Restitu­tus Matth. Parker antiq. Brit.

4. And a friuolous exception it is, for Stowe with all others so to confesse, and after to add: Hee writeth not himselfe Arch­bishop, and therefore maketh that matter of Archbishops doubtfull, or rather ouerthrow­eth that opinion. (Stowe histor. in Kinge Lu­cius.) For it is euident by the subscriptions of that councell, that many of the greatest Archbishops in this part of the world were present, and subscribed there: yet not anie one of thē subscribed by the name of Arch­bishop, so it was in other councels. And as a Protestant Bishop and antiquary assureth vs, in these words. (Godwin supr.) hee sub­scribed to the decrees of the same coūcel, which hee brought ouer with him. In which it is decreed, that none but sacrificinge conse­crated preistes, might offer the sacrifice of [Page 344] Masse. (Concil. Arelat. can. 15.) And among so many Bishops, and preists, as were pre­sent there, Claudianus and Auitus the Le­gats of that renowned massinge preist and Pope S. Siluester by protestants confession, were present and subscribed to this coun­cell. Therefore this our Archbishop, then the primate of all Britanie, must needs bee a massinge preist, as also all preists and Bi­shops vnder him. Of our third Archiepis­copall see at Caerlegion I doe not finde the name of any Archbishop, before Tremou­nus vrbis legionum Archiepiscopus, Archbi­shop there in the time of Aurelius Ambro­sius. (Galfrid. Monum. histor. l. 8. cap. 10.) though wee know, that many were there before this time. And yet the memories of all our Bishops that escaped aliue from this persecution, are not perished. For besides those I haue recompted, we are assured both by Catholicke and Protestant antiquaries, that the Bishop of Winchester called Con­stance, was now liuinge, and dedicated there a church newly reedified to the ho­nour of S. Amphibalus the Martyr, in the yeare of Christ 310. within 21. yeares after it was destroyed in the persecution. Because [Page 345] it is a memorable history, and not onely warranted by an old Manuscript, but pu­blished and approued by a new Protestant Bishop, I will relate it in these his owne words. Manuscript. antiq. Godwin. Catal. of Bish. in Winch. pag. 207.

This church as the same Author, olde Ma­nuscript, saith, was hallowed and dedicated vnto the honour of our Sauiour, October 29.189. by Faganus & Damianus Bishops, about the space of 100. yeare the church of Christ had then peace in this land, viz. vntill the reigne of Dioclesian, who endeauouringe to roote out Christian Religion, not onely killed the pro­fessors of the same, but pulled downe all chur­ches and Temples, any where consecrated vnto the exercise thereof. Amongest the rest this of Winchester at that time went to wracke, the buildings thereof beeinge ruinated, and made euen with the grounde, and the Monkes and all the officers belonginge vnto it, either slaine or enforced to flie for the present time, and yet afterward to denie Christ. This happened anno 289. not longe after the death of this cruell Tyrant, to witt, the yeare 309. The church aforesaid was againe reedified, and that with such wonderful forwardnes, and zeale, as with­in [Page 346] one yeare and thirtie dayes, both it and all the edifices belonginge vnto it, as chambers and other buildings for the Monkes, were quite finished in very seemely and conuenient ma­ner. The 15. day of Marche following, it vvas againe hallovved and dedicated vnto the ho­nor, and memory of Amphibalus, that had suf­fered death for Christ, in the late persecution, by Constance Bishop, as my author saith, of Winchester, at the request of Deodatus, Ab­bot of this nevv erected monastery. The like or greater expedition was vsed in buil­dinge, and dedicatinge a church to S. Al­ban of great coste & sumptuousnes, where hee suffered Martyrdome, and yet as Mat­thew of Westminster writeth, it was fini­shed or builded within ten yeares of his death and martyrdome. Fabricata decem scilicet annis post passionem eius elapsis. S. Bede saith as soone as the persecution ceased, a church of wonderfull worke was builded there vnto his honor. Vbi postea redeūte tem­porum Christianorum serenitate Ecclesia est miri operis, atque eius Martyrio condigna ex­tructa. So our histories testifie of S. Iulius and Aaron in particular. Bed. histor. Eccl. l. 1. cap. 7. Matth. Westm. an. gratiae 313. Io. [Page 347] Capgrau. in S. Albano.

6. And to make it manifest vnto vs, that there were many Bishops left here after this persecution, to consecrate and dedicate so many new builded, founded and consecra­ted churches, as were presently (after the persecution ended) erected in this kinge­dome, and to execute other episcopall fun­ctions, the best and moste auncient histo­ries wee haue, as S. Gildas, S. Bede with o­thers testifie, that, bilustro necdum ad inte­grum expleto, before ten yeares of persecu­tion were ended (S. G [...]ldas words) the Chri­stiās eueryvvhere renevv their churches pul­led dovvn to the ground, found, build & finish churches of their holy Martyrs, and celebrate their festiuities. Bilustro supradicti turbinis necdum ad integrum expleto, emercescentibus­que nece suorum Authorum nefarijs decretis, laetis luminibus omnes Christi Tyrones reno­uant Ecclesias, ad solum vsque destructas, ba­silicas Sanctorum Martyrum fundant, con­struunt, perficiunt, ac velut victricia signa passim propalant, dies festos celebrant. And that wee may be assured, that among these holy Christian exercises, the holy sacrifice of Masse was offered, by their sacrificinge [Page 348] and massinge preists, it immediatly follow­eth in these renowned antiquities: sacra mundo corde oreque confi [...]iunt. They cele­brate theire sacrifice with a pure hart and mouth. And our antiquaries both Catho­licks and Protestants assure vs, there were altars for sacrifice in these churches. S. Gil­das calleth the altars, altaria sacrosancta, sa­cred altars, whereon the heauenly sacrifice is offered and laied. Sacrifieij caelestis sedem. And that all the preistes, of these Brittish churches, were sacrificing or massing prei­stes at the altars: Sacerdotes sacrificantes in­ter altaria stantes. Gild. l. de excid. Stovv hi­stor. in Constantine 2. Galf. Mon. histor. Brit. l. 11. cap. 4. Matth. Westm. an. gratiae 543.

7. And if we wil appeale to other chur­ches and iudges in this time, whether to our Kinge and Emperor now a Christian, or to the Popes of Rome, yet Saints and ho­lie men by the licence of our protestants, or to generall councels the first being celebra­ted in this time, or to the renowned Fathers that liued and wrote in this age, wee shall finde these holy doctrines and exercises of the sacrifice of Masse, sacrificinge, & mas­singe preists, and preistho [...] [...] haue beene [Page 349] in greatest honor, as well in all other Chri­stian nations, as in this kingdome. For Cō ­stantine our Kinge, Emperor, and contry­man, we cannot better learne what minde, and Religion hee was of, in these matters, then from S. Siluester then Pope, and his Master and Father in Christian Religion, who instructed him therein: and from the first generall councell of Nice, wherin, and wherto hee was present and consented. And to make all sure, and walke with the passe of protestants in this trauaile, wee are told by these men, that this massinge Pope, de­clared and decreed, in what sacred attire, both the preists which offered, and the dea­cons which serued, and ministred in the sa­crifice of Masse, should bee inuested. (Rob. Barnes l. de vit. Pontif. Roman. in Siluestro.) and to speake in a protestant Bishops wor­des: Huius Siluestri permulta feruntur insti­tuta, de chrismate consecrando, pueris confir­mandis, temptis ornandis, altaribus tegendis, missatoribus constituendis, vngendis, vestien­dis, hostijs adorandis, seruandis, sacrificijs, ce­remonijs alijsque ritibus. Very many insti­tutions are ascribed to this Siluester, of consecratinge chrisme, confirminge chil­dren, [Page 350] adorninge churches, coueringe altars, makinge massinge preists, anointinge and vestinge them, adoringe and reseruing the consecrated hostes, of sacrifices, ceremo­nies, and other rites. By which no man can doubt, but S. Siluester was a massing preist, and Pope, & this renowned Emperor con­uerted by him, a reuerencer of holy Masse and sacrificinge preisthood.

8. which truth and doctrine for this age is more confirmed, by the great generall councell of Nice, where Constantine pre­sent assented, and S. Siluester also present by his Legats, Victor and Vincentius sub­scribinge, approued: in which it is plainely declared, that none but consecrated mas­singe preists haue power to offer that holie sacrifice. (Concil. Nicen. 1. can. 14. & per al. translat. can. 18.) and to carry our prote­stants consents with vs herein, the present protestant Archbishop of Canterbury, di­rector of Master Frauncis Mason, together with this his directed secretary, warrant vs herin sufficiently in these words. The Nicen councell in that canon which Caluine and all other receaue, saith plainely, that the Lambe of God offered vnbloodily, is laide vpon the holy [Page 351] table. Fran. Mason in pref. of his booke of con­secrat. & pag. 243.) therfore this holy coun­cell being by all iudgements generall, ha­uinge besides the consent of the Pope, and Emperor, the allowance and subscription of 318. Bishops, and immediatly in those dayes, as our protestants. (Theater of great Britanie l. 6.) with others assure vs, recea­ued here in Britanie, and at this present by our protestant parlaments of highest au­thoritie, and to bee embraced of all. (Sta­tut. in parl. an. 1. Elizab. & an. 1. Iacob.) we must needes say, that the sacrifice of Masse and massinge preisthood then was, & now ought by all men to bee honored, and ap­proued in this kingdome. And if wee will enquire of the other holy and learned Fa­thers which liued in this age, and were not of that number 318. present in the Nicen councell, we shall finde they were al with­out any exception, both of the Greeke, and Latine church, sacrificinge, and massinge preists, their number is too great to bee re­lated, therefore I will exemplifie onely in those, which all accompt renowned, as S. Basile, S. Epiphanius, and S. Chrisostome in the greeke church, all which as our pro­testants [Page 352] confesse, were not onely massinge preists, but did write and set forth a publick forme of Masse; which are yet extant, and in noe materiall thinge different from that of the present Latine church, and by the confession of these protestants. (Edw. Sands Relat. of Relig. cap. 53. or 54. Middleton. Pa­pistom. pag. 51. Morton Apol. part. 2. pag. 81.) still vsed in the churches of Greece, which also vse the present Romane Masse of S. Gregory translated into Greeke, as they te­stifie of the Greeke church in these termes. Their liturgies bee the same that in the olde time, namely S. Basils, S. Chrisostomes and S. Gregories translated without any bēding them to that chaunge of lāguage, which their tonge hath suffered, Edwine Sands sup.

9. And if wee come nearer, vnto the Romane and Latine church, wee shall finde S. Ambrose in Italy, so renowned for this, that to speake in protestants wordes. (Foxe act. and Mon. Tom. 1. & Tom. 2. pag. 131.) vntill about the yeare of our Lord 780. the Liturgie of S. Ambrose was more vsed in the Italian churches then S. Gregories. Pope Adrian the first was hee, vvhom vve declared in the former part of this treatise, to ratifie [Page 353] and confirme the order of S. Gregories Masse, aboue the order of S. Ambrose Masse. Where wee see this twice approued by one great protestant; which an other, a Bishop among them, thus confirmeth. (Ioannes Bal. act. Pont. Rom. l. 3. in Hadriano 1.) Hadrianus primas missarum ritus à magno Gregorio edi­tos, occidentalibus Ecclesiis imperauit. Pope Hadrian the first, commaunded that order of Masse which was published by Pope Gregory the greate, to bee vsed by the we­stern churches. Yet, to vse the words of an other protestant Author. (Edvv. Grimston. in Pope Adrian 1.) this Pope Hadrian vvas one of the moste famous of all his predecessors, in bountie, learning, and sanctitie of life. And hee could not bee the worse, for so recom­mending the Masse of S. Gregory. (Bal. act. Pont. Rom. l. 2. in Gregor. Magno.) the most excellent of all the Romane Popes, both for learning, and life. Gregorius Magnus omnium Pontificum Romanorum doctrina & vita prae­stantissimus. As the laste cited, protestant Bishop. (Bal. supr. in Greg. Magno. writeth, and stileth him iustly with the title of ho­nor therefore commonly and duely giuen vnto him, Gregory the great. That the Masse [Page 354] vsually called the Masse of S. Gregory, be­cause hee was the laste Pope that added to the old Masse, yet not foure lines, and not essentiall in any thinge, nor doth not in any leaste point, now questioned, differ from the olde Masse, continued since the Apo­stles time, as these our protestants shall suf­ficientlie testifie in due place, and order hereafter.

10. Or if we will come nearer home, into Fraunce, wee shall finde there by the eui­dence of the brittish old Manuscript I haue cited before, that S. Caesarius Archbishop of Arles, the greatest in that kingedome then in preeminence, and power, and S. Porcarius Abbot there, by whome S. Ger­man, and S. Lupus which were sent Legats into Britanie to settle the state of our then disturbed church, by S. Caelestine Pope, were brought vp, and instructed, did vse S. Markes Masse. (M. S. antiq. Britan. in S. Caesario Arl. & Porcar.) at which time also S. Kebius our noble contryman of Corn­wal, was many yeares scholler to S. Hilary, that renowned sacrificinge preist, and Bi­shop of Poictiers in Fraunce, which was so far engaged for the honor of this holy sa­crifice [Page 355] of Masse, and sacrificing preisthood, that he boldly and roundly wrote to Con­stantius the Arrian Emperor, that his soul­diers and himself in offering violence vnto these, had sinned as greatly as the Iewes did in puttinge Zachary to death. Mediolanen­sem pijssimā plebem tu furore terroris tui tur­basti, Tribuni tui adierunt Sancta Sanctorum, viam sibt omni per populum crudelitate panden­tes, protraxerunt de altario Sacerdotes. Le­uius te putas, sceleste, Iudaeorum impietate poccasse? effuderunt quidem illi Zacharia san­guinem, sed quantum in te, concorporatus Christo, à Christo disceàisti. (Hilar. l. 3. ad Constantium Imperatorem.) and yet that our worthie contriman liued 50. yeares with this massinge Bishop. (M. S. antiq. in vit. S. Keb. Io. Capgrau. in eod.) and by him made a massinge preist, and Bishop, retur­ned into, and liued so and died a miracu­lous Saint in his owne contry in this king­dome. Apud Hillar-pictanēsem Episcopum per quinquaginta annos manens Sanctus Kebius, caecos illuminauit, leprosos mundauit, Paraliti­cos, mutos, & daemoniachos sanauit, & gradu Episcopali ab Hillario accepto, admonitus est ab Angelo in suam patriam remeare.

[Page 356]11. And that all the Bishops of Britanie, beinge many at that time, together with their preists, vnder iurisdictions, were mas­singe and sacrificinge preists, and in this holy sacrifice aswell as other matters in Re­ligion cōsenting with the Popes of Rome, the Fathers of the councell of Nice, and Sardice, where wee had diuers brittish Bi­shops present, and with the sacrificing Ca­tholicke Bishops and preists of Fraunce, namely S. Hilary the great glory of that na­tion, and S. Athanasius that most renow­ned massing Prelate, who as Zonoras wri­teth, was here in Britanie, we haue a world of witnesses: and great S. Chrisostome, S. Hilary, S. Athanasius, Constantine our Kinge, and Emperor, S. Hierome, Theo­doret, Socrates, Sulpitius Seuerus, Glycas, Zonoras, as appeareth in my marginall ci­tation of them, and other later writers, not only Catholicks, but Protestāts also in their great Theater of Britanie, Stowe, Howes, Hollinshed with others. Chrisost. in Homil. quod Christ. sit Deus. Hilar. l. de Sinod. Atha­nas. epist. ad Cōstant. 2. Hieron. epist. ad Euagr. Theodoret. l. 4. hist. cap. 3. Socrat. l. 2. c. 16. Sulpit. Seuer. l. 2. sacra histor. Glyc. part. 4. An­nal. [Page 357] Zonor. To. 3. c. 2. Theater of great Brita­nie. l. 6. Stowe and Howes histor. in Lucius. Holinsh. hist. of Engl. Godw. Conuers. of Brit.

12. And such plentie, and great num­bers of these massinge preists, and Bishops wee had here in this our Britanie, at that time, that as I am warranted both by for­reine and domesticall writers, leauinge our Archbishops, and Bishops sees furnished, we had diuers british Bishops, besides, with their preists and cleargie, sent from hence for Armorica, or little Britanie in Fraunce, as the holy massinge Bishops, and Martyrs, sent and martyred with S. Vrsula, and the other 11000. Virgins, and Martyrs of Bri­tanie, S. Michael, Iacobus, Columbanus, Iwa­nus, Elutherius, Lothorius and Mauritius. Episcop. Gen. in vit. S. Vrsul. Matth. Westm. an. 391. Io. Capgrau. Catal. in S. Vrsula. M. S. antiq. ibid. Harris in Theatr. To. 4. in S. Vrsula. antiquitat. Ecclesia Coloticen. & al. al which with all other Bishops and preists of this kingdome cōsented with the whole Christian world, as is shewed before in the doctrine of holy Masse, sacrificinge preists, and preisthood, which our protestants will more demonstrate vnto vs, by the publick­lie [Page 358] taught and receaued Religion of Bri­tanie in this time: for they produce vnto vs, an old auncient sermon, written in the latine tonge, and translated into the saxon language by Aelfricus in the yeare 996. and to write in protestants words, this ser­mon was vsuall to bee read in the church here in England in the yeare 366. (Iohn Foxe Act· Monum. pag. 1142.) which must needs bee a moste excellent testimonie for this age & time. And yet amonge many other thinges tendinge to the same purpose, thus we finde by our protestants translation therof. In the olde lawe faithfull men offered to God diuers sacrifices, that had fore signification of Christs body, which for our sinnes hee himselfe to his heauenly Father hath since offered to sacrifice. Certainely this housell which wee doe now ha­low at Gods altare, is a remembrance of Christs body, which he offered for vs, and of his blood, which hee shed for vs: So hee himselfe com­maunded, doe this in my remembrance. Once suffered Christ by himselfe, but yet neuerthe­lesse his sufferinge is daily renevved at this supper, through mistery of the holy housel. And againe: In that holy housel, there is one thing in it seene, and an other vnderstoode. That [Page 359] vvhich is there seene hath bodily shape: and that vvee doe there vnderstand, hath ghostly might. The housell is dealed into sondry parts, chevved betvveene teeth, and sent into the belly: hovvbeit neuerthelesse after ghostlie might, it is all in euery part. Many receaue that holy body, and yet notvvithstandinge, it is so all in euery part, after ghostly mistery.

13. And shewing how the Paschal Lam­be was a figure of this holy sacrifice of Christ, the Lambe of Innocency, and God, which taketh away the sins of the worlde, as in holy Masse wee so pray vnto Christ there present, vnder that denomination, they teach it was the vse and custome of our Christians in Britanie in that time, to doe the same, the very words of that olde brittish publicke homely by our protestants translation bee thus: That innocent Lambe vvhich the olde Israelites did then kill, had signification after ghostly vnderstandinge, of Christs sufferinge, vvho vnguiltie shedd his blood for our redemption. Hereof singe Gods seruants at euery Masse, Agnus Dei qui tol­lis peccata mundi, miserere nobis: That is in our speache: Thou Lambe of God, that ta­kest away the sinnes of the worlde, haue [Page 360] mercie vpon vs. Where wee see plainelie acknowledged, by this so auncient anti­quitie, in this fourth hundred yeare, and the protestants themselues, so translatinge and proposinge it, that generally in that time, the holy sacrifice of Masse was offe­red by the Bishops, and preists of Britanie in all places, and all the seruants of God did then acknowledge, & professe, that Christ the true Lambe of God that taketh away the sinnes of the world was therin offered, and there present, prayed vnto by all Gods seruants. Which is as much as any massing preist, Bishop, or Pope holdeth, teacheth, or practiseth at this time concerning these things.

14. And because in this age this our kingedome had by agreement both of aun­cient and late writers, and by protestants themselues. (Bal. l. de scriptor. in Palladio & Niniano.) a greate dependance of Rome, both in temporall and spiritual affaires, and many of our cheifest cleargie men, as S. Teruanus, and S. Ninianus those two glo­rious Northrē Bishops, had both their edu­cation, instruction, ordination, and iuris­diction from thence, as many others had [Page 361] at this time, and the Bishops of Rome are so much charged by our protestant writers for adding vnto the holy sacrifice of Masse, I will only vse these mens authority, which say they will set downe what euerie Pope did add, Quid alij Pontifices addiderint, suo loco in Pontificijs actis dicetur. And they are so farr from not performinge their promise in this, that they rather relate more then lesse added by these holy Popes, as will bee made euident by theire owne testimonies hereafter. Yet for more ample satisfaction let vs followe them in this point. Of S. Sil­uester I haue spokē before, next to him suc­ceeded S. Marke, who as these men say, was Pope in the time of Constantine the great, Constantino Imperante in Pontificatu sedit, which time was an holy time in Religion, by our Kings iudgement, and so this Pope not likely to make any publick lawe vnho­lie. Therefore these protestants onely say of him, that hee ordeyned the creede of the Nicen councell to bee said or sunge at Mas­se. (Rob. Barnes in act. Pont. Rom. in Marc. 1. Io. Bal. in vit Pont. in eod. Edw. Grimston. in Marc.) but this Nicen creed is holy in all iudgements, and was receaued, and vsed in [Page 362] Britanie here, in that time, as I haue pro­ued, & it is receaued by the protestant par­lament of England, subscribed and sworne vnto by all the protestant Bishops and mi­nisters of England, allowed in the articles of their Religion, and practised in theire churches. (Parlam. an. 1. Eliz. K. Iames can. articles of Relig. articl. Creed. commun. booke &c.) and therefore doth a protestant anti­quarie iustly say of that holy creed, & time, in the yeare of Christ, 330. At this time the Nicen creed was commaunded to bee sunge or said, in all Christian churches. (Stowe hist. Rom. ad an. 330.) therefore none but Arrian Hereticks euer did, or will impugne it.

15. The next Pope which these mē finde, to haue added any thinge to this holy sacri­fice, was holy Damasus, an acknowledged good Bishop, and as they teache, hee onely added the Confiteor, Confession, vsed in the beginninge of Masse, in which there is nothinge, which protestants disallowe, but confession and prayer to Saints there re­membred. (Io. Whitguift. ansvv. to the ad­monit. pag. 78. and def. of ansvv. pag. 489. Bal. in vit. in Damaso. Barnes in eodem. Grim­ston. in Damasus.) which as I haue proued [Page 363] before was vsed in the church of God, and in this Realme of Britanie in the Apostles dayes. And to passe ouer so many examples, and testimonies, of other Christian people, and places, in the second age our Apostles S. Damianus and Fugatius praied to S. Mi­chaell the Archangell, and other Angels, & dedicated a church or chappell to them, the ruines yet standinge neare Glastenbu­rie. (antiquit. Glaston M. S. Gapgrau. in Ca­tal. & alij.) diuers churches besides with their allowance were founded and dedica­ted to S. Peter, S. Martin, and other Saints. In the third age S. Amphibalus at his Mar­tirdome publickly prayed to S. Alban Mar­tyred a little before, so did other holy Brit­tish Christians to him and other Martyrs and Saints of Britanie at that time. (tabul. M. S. in Eccles. S. Petri in Cornhill. Stowe histor. in K. Lucius Caius antiq. Cantabrig. Harris l. 2. Holinsh. hist. of Engl. M. S. an­tiq. in Lucio M. S. antiq. in S. Amphibal. Cap­grau. in eod. & S. Alban. legend. antiq. & alij.) in the beginninge of this fourth age, I haue shewed before, what generall buil­dinge, and dedicatinge of churches there was, to our Martyrs, that had suffered a lit­tle [Page 364] before, and solemnizinge their festiui­ties, and consequently prayer and inuoca­tion vnto them. And all this longe before S. Damasus was Pope, being scarcely borne at that time. Therefore many our prote­stants of England confesse, that prayer and inuocation of Saints and Angels, was pub­licklie vsed in the primatiue church, euen in the sacrifice of Masse. And some of them make it an article of our creede: for to speak in their wordes. If wee deny it, wee shall peraduenture depriue ourselues of a great part of their Angels ministery, and dissolue that communion of Saints, which vvee professe to beleeue as an article of Gods truthe. Couel ex­amin. pag. 295.178. Parkins problem. pag. 89.93. Ormerod. Pict. Pap. pag. 26.27. Middlet. papistom. pag. 129. Morton. Apolog. part. 1. pag. 227.228. Couel ag. Burges pag. 89.90.

16. Wherefore I may boldly conclude of this holy Pope, in this matter, in these words of a Protestant Archbishop: Dama­sus vvas a good Bishop, and therefore no good thinge by him appointed, to bee disallovved. (Io. Whitg. ansvv. to the admonit. pag. 78. sect. 2.3. and def. of ansvv. pag. 489. of Pope Siricius they say, hee commaunded that [Page 365] Masses should bee said in places consecra­ted by the Bishops: Missas in loco ab Episcopo sacrato celebrandas esse. (Rob. Barnes l. de vit. Pont. Rom. in Ciricio.) but this was onely a ceremoniall decree, and to Gods more ho­nor, as I haue shewed in our old Britans by their dedication of churches, and our pro­testants in England after their ceremonies obserue it to this day. What a protestant Bishop meaneth, when hee writeth of this Pope, Missae memorias adiunxit. Hee adioy­ned memories to the Masse. (Io. Bal. l. 1. de act. Pontif. Rom. in Siricio.) I know not, if hee meaneth memories of Saints, to pray vnto them, or memories of other faithfull departed, to pray for them (as one of them hee must needs vnderstand) I haue proued before, they were both vsed from the Apo­stles time, and so cannot bee said to bee any additiō of Pope Siricius in this time. These protestants do not mention any other Pope in this age, to haue added, or altered any thinge, in this holy sacrifice: Therefore by their good leaue I doe here end this fourth hundred of yeares.


THE XIX. CHAPTER. Wherein is manifestly proued, that all this fift age, the sacrifice of Masse, massing preists and Bishops did continue in honor in this our Britanie.

THe first Pope which offereth himselfe in this next and fifth hundred of yea­res, to speake as a late protestant writer doth, was Innocent of Albania, or Scotland. (Edw. Grimst. est. of the church of Rome Pope 41. pag. 44. an. D. 402.) and commonly it is written of him, both by protestants and others. (Rob. Barnes in vit. Innocentij & Io. Bal. in eodem.) that by contrie hee was Al­banus, or of Albania, the old common and receaued knowne name of Scotland. And if hee was of this our Albania, it might be occasion that the Scots and Britans of this kingdome did more frequent Rome at this, then other times. But whether hee was of Northren Albania, that is in the east, or of [Page 367] Alba in Italy, or whencesoeuer, sure wee are, that many of this nation which pro­ued holy preists, and Bishops also, had their education, and instruction in Religion, at Rome in these dayes, by the massing and sa­crificinge preists, and Popes in that place. Such were S. Teruanus made Archbishop of the Picts, by S. Paladius the Popes Legate in Scotland, about the yeare of Christ 432. as our Scottish writers testifie. And that he was instructed in the faith at Rome, I ga­ther from the same Authors, affirming that S. Paladius baptized him, beeing an Infant. Teruanum Infantem lustrico lauerat fonte Pal­dius. (Hector Boeth. l. 7. histor. foli 133. Pos­seuin. in appar. To. 2. pag. 452.) which must needs bee at Rome from whence S. Palla­dius was sent into this kingdome, in or a­bout the yeare of Christ 431. & died soone after his cominge hither. And so hauinge for his Master and Tutor in Religion, that massinge preist, and Bishop, and the Pope also then being the like, this man could not bee instructed there in any other Religion, different from that. And in the same age, before this, S. Ninian who was also brought vp, and instructed by the massinge Popes, [Page 368] and their disciples at Rome, was sent from thence, to teach the same and other holie doctrines of Christian faith to the same people, and was theire Bishop, as all anti­quaries Catholicke and Protestant testifie. (Bed. hist. Angl. l. 3. c. 4. Bal. l. de scriptor. cent. 1. in Ninian. Capgrau. in eod. Theat. of great Brit. l. 6.) whose successor S. Terua­nus was, and about the same time as our Scottish and other histories tell vs, S. Ser­uanus was made Bishop of the Orchades beinge instructed and consecrated by the massinge Bishop Paladius, which that fa­mous massinge Pope S. Celestine sent his Legate into this nation, of whome herafter. Hector Boeth. Scotor. histor. l. 7. fol. 133.

2. Besides these extraordinary, the ordi­nary Archbishops, and Bishops with their whole cleargie perseuered in these holy do­ctrines, none to contradict them herin but in other questions moued by Pelagian he­reticks. And that S. Innocentius the first Pope in this age vnder whome our remem­bred Bishops had theire education and in­struction, was a massinge Pope, our prote­stants assure vs, testifyinge that hee confir­med the ceremonie of giuinge the Pax in [Page 369] Masse. Vt pax in Missa daretur ordinauit. The like they testifie of Pope Sozimus, and Bo­nifacius, which were betweene S. Inno­centius, and S. Celestine, that sent so many Bishops into this kingdome, affirming how they both maintayned sacrificinge preist­hood, and holy Masse, with the ceremonies thereof, and the supreamacy of the see of Rome. (Io. Bal. l. 2. de act. Pont. Rom. in In­nocent. in Sozimo & Bonifacio. Robert. Barne in vit. Pontif. in eisdem.) And for the sacri­fice of Masse, that it was, Missa papistica, the papisticall, or, papists Masse, such as Catho­licks of this time (whome they call papists, and their Masse preists and Religion papi­sticall) doe vse. (Bal. supr. lib. 2. in Caelestino.) before the dayes of Saint and Pope Cele­stine, who as they say added some thinges to the papisticall Masse, vsed before his pa­pacie. Papisticae Missae inseruit. And yet this sacrificinge massinge and papisticall Pope was hee, by all antiquities, on whome Bri­tanie in those dayes did cheifly depend for direction, and instruction in matters of Re­ligion.

3. Therefore to make all peace, and at­tonement, wee may by the proceedings and [Page 370] institutions of this holy Pope, and our Ma­ster and Pedagogue in Christ, let vs learne of our protestants themselues, what were the things he added to the sacrifice of Mas­se, whether any matter essentiall, or that may be excepted against. They haue told vs, that before his additions, the Masse was papisticall, and concerninge his additions, In initio sacrificij, vt psalmus, Iudica me Deus, & discerne causam me am &c. à sacrificaturo di­ceretur ordinauit: graduale in Missa ordinauit. He ordeyned that the psalme, Iudge mee ô God & discerne my cause, should be said in the beginning of the sacrifice, by the preist that offereth the sacrifice: and he ordeyned the graduale should be said in Masse. (Rob. Barn. l. de vit. Pontif. Rom. in Caelest. Magdeb. cent. 5. in Caelest.) so write others of these pro­testāts, amōg whom one a Bishop saith: Cae­lestinus introitum, graduale, responsorium, tra­ctum, & offertorium, vt propria inuenta, papis­ticae Missae inseruit. Pope Celestine did put into the papisticall Masse, as inuentions of his own, the introite, graduale, responsorie, tract and offertory. (Iohn Foxe Tom. 2. in Q. Mary. Cartwright admon. Whitg. answ. to the admonit. pag. 94. sect. 1.2. Io. Bal. l. 2. act. Pon­tif. [Page 371] Roman. in Caelestino.) which wordes of his, vt propria inuenta, as his owne inuen­tions, are the euident forgery and inuen­tion of this protestant, for all these thinges are plaine wordes of holy scriptures in all places, and so the inuentions of God him­selfe, and not Pope Celestines; And if hee meaneth that the placing them in the Mas­se was his inuention, which hee doth not insinuate, why was it not lawfull for him to vse the scriptures in Masse? otherwise no prayer or part of Masse, or whatsoeuer li­turgie or publicke office of any church could bee lawfull, nothinge could be law­full, for nothinge is more lawfull or war­ranted then the word of God and scripture. Yet it was not S. Celestines inuention, to place any one of these in the Masse, but they were all vsed therin, before his time, euen by the confession of these protestants them­selues. For first concerning the introite, it is one of the psalmes of Dauid the 42. by the Latine accompt, and by the Hebrue 43. and such kind of introite to the holy Masse, was in vse longe before this Popes time, as our protestants acknowledge, wherof one thus confesseth.. (Io. Foxe To. 2. Act. and Mo­num. [Page 372] Q. Mary pag. 1401.) Chrisostome in the eleuenth homely vpon the Ghospell of S. Mat­thew, saith, that in his time, and before his time, the vse was to singe whole psalmes till they were entered and assembled together: And so belike Caelestinus borrowed this custome of of the Greekes, and brought it into the Latine church. Therfore by these men S. Caelestine was not the Author of this custome: yet if he had bene, no protestāt or Christian will say, that sayinge or singinge holy psalmes, so warranted in scripture, is an vnlawfull, but a lawfull and godly exercise.

4. The same protestant Author maketh the graduale, response, and tract of as aun­cient standinge, when hee thus speaketh of the graduale and consequently of the others belonging vnto it. (Foxe supr.) the graduale the people were went to singe when the Bishop was about to go vp to the pulpit, or some high­er standinge, where the worde of God might be better & more sensibly heard at his mouth, readinge the epistle and the ghospell. Which custome hee maketh as auncient, or more auncient, then the time of Pope Alexander, in the Empire of Traian. Touchinge the laste which is the offertorie, it is euident by [Page 373] these protestants, and al testimonies before, that it was, and of necessitie must needs be vsed from the begininge, for where there is Masse sacrifice, and oblation offered, there must needes bee an offeringe or offertorie thereof, otherwise it could not bee offered. Foxe supr. Therefore this protestāt acknow­ledgeth it to haue bene vsed before the time of S. Irenaeus so neare the Apostles, and that hee thus doth remember it. Iren. l. 4. cap. 18. pro diuersis sacrificiorum ritibus simplex oblatio panis & vini fidelibus sufficiat. In stedd of di­uers rites of sacrifices in the olde lawe, one oblation of breade and wine serueth. Ther­fore I will conclude with these words, of a protestāt Archbishop. Celestinus was a godly Bishop, and the church of Rome at that time had the substance of the Sacraments, according to Gods word, neither was there any supersti­tion mixed with them. Iohn Whitg. def. of the answ. to the admonit. pag. 588.

5. And in this opinion are, and ought to bee, all our English Protestant antiquaries, and diuines, which generally hold, & teach, that the Britans of this kingedome, inuio­lablie kept the true faith and Religion of Christ, in all things, vntill the cominge of [Page 374] S. Augustine, and his companions from S. Gregory the great Pope of Rome, in the la­ter end of the sixt hundred yeares: for most certaine and vndoubted it is, by all antiqui­ties, that this nation at this time of S. Cele­stine, being infected with the Pelagian He­reticks, learned and subtile in disputation, this holy Pope sent many holy Bishops hi­ther to confute that heresie, instruct the ig­norant, repaire the decaied discipline of our church, and reforme many abuses growne by reason of that heresie, and the Saxon Pagans, which then were entered into this Iland. Which Legates of this holy Pope, must needs bee adiudged to bee of the same faith, and Religion with him, that sent them, by his authoritie and direction to ef­fect those holy labours. He sent the two ho­lie Bishops S. Germanus, & Lupus into this part of Britanie, S. Palladius into Scotland, S. Patricke and Segetius into Ireland. I haue spoken of S. Palladius before, how by his power from the see of Rome, hee placed sa­crificing and massinge preists and Bishops amonge the Scots, and Picts, in the north parts of this kingdome, of vnited great Bri­tanie. Prosper. in Chronic. ad An. 432. Rob. [Page 375] Barnes l. de vit. Pontif. Rom. in Caelestino. Io. Bal. l. 2. Act. Pontif. Rom. in eod. Bal. l. de scriptor. Brit. cent. 1. in Leporio Agricola.

6. Also I haue shewed out of our aun­cient Brittish Manuscript & otherwise be­fore, how both S. German and Lupus were massinge preists, and Bishops, and obserued the auncient forme of Masse composed by S. Marke, therefore beeing sent by autho­ritie from that massinge Pope, S. Celestine, they neither did, nor might vary and dif­fer from the opinion, and practise of him, that sent him, as S. Prosper who liued at that time, and others write, to supply his owne place and parson in ordering and re­forminge the church of Britanie. Papa Ce­lestinus Germanum Antisiodorensem Episco­pum voce sua mittit, vt deturbatis haereticis Britannos ad Catholicam fidem dirigat. Hee consecrated many massinge preists, and Bi­shops in this kingdome, among whom the cheifest was, that massing Saint Dubritius Archbishop, the cheife Doctor, Primate & the Popes Legate. (Prosper. in Chronic. An. D. 432. Io. Capgrau. in S. Dubritio. Matth. Westm. Galfrid. Monument. hist. Brit. l. 9. cap. 12. Rob. Caenal. l. 2. M. S. Gallic. antiq. M. S. [Page 376] antiq. & Io. Capgrau. in vita S. Dubritij.) Episcopos in pluribus locis Britanniae consecra­runt: & dextralis partis Britanniae beatum Dubritium summum Doctorem & Archiepis­copum statuerunt: a protestant Bishop wri­teth: Dubritius was made Archbishop by Germanus and Lupus, and they appointed his see to bee at Landaffe. (Godwin. Catalog. in S. Dauide.) this holy Archbishop by the heauenly direction, did consecrate that no­torious massinge preist S. Sampson Arch­bishop of Yorke, in whose consecration a miraculous vision appeared to confirme his callinge and Religion, and both S. Dubri­tius and others did see a piller of fier mira­culously proceeding from his mouth as hee celebrated the holy Masse, and hee himselfe all his life had Angels ministring vnto him in that blessed sacrifice. Angelus Domini beato Dubritio apparens, Sampsonem ordinari Episcopum praecepit. In cuius consecratione qui aderant, columbam celitus emissam im­mobiliter super eum stare videbant. Eodem die Sampsone celebrante, Dubritius cum Mo­nachis duobus, columnam ignis de ore eius procedentem rutilare perspexit. Ille vero om­ni tempore vitae suae Angelos dum celebra­ret, [Page 377] sibi assistere, & in sacrificio ministrare meruit. (M. S. antiquit. & Capgrau. in S. Sampsone Episcopo.) what massinge prei­stes and Archbishops the immediate suc­cessors of these two renowned Archbis­hops were, I shall lay downe herafter more at large.

7. And such as these were, such also was the Archbishop of London S. Vodinus, and all Bishops and preists vnder him, and so consequently in all Britanie at that time: which aswel appeareth, by their owne his­torian, S. Gildas, venerable S. Bede, as also Matthew of Westminster with others, who speaking of the miserable and generall per­secutiō of the christian Britans, in al places quasque Prouincias, amonge other cruelties they tel vs, these infidels martyred the Brit­tish preists, as they were standing at the al­tars where they said Masse. Sacerdotes iuxta altaria trucidabāt. (Gild. de excid. & conquest. Brit. Matth. Westm. an. gratiae 462. Bed. l. 1. histor. Eccles. cap. 15.) therefore the prei­stes generally then, were altare, sacrificinge and massinge preists, otherwise they could not haue beene thus cruelly put to death, at the altars, and places of saying Masse, in all [Page 378] all parts of this nation at that time. Neither could there possibly, at that time bee any other preists, but massinge preists, except they would turne hereticks (which we doe not reade) and leaue the doctrine and Reli­gion of their both Archbishops, Bishops, and Masters in diuinitie, which in this time were by all testimonie both of Catholicks, and Protestants, either the onely or princi­pall, S. Dubritius of whome I haue spoken before, S. Iltutus, and S. Gildas, all moste holy and miraculous men, and knowne massinge preists. For concerninge S. Iltutus he was (as a Protestant Bishop with Vicen­tius, and Antoninus confesseth) scholler to the renowned Popes Legate and massinge Bishop S. German, spoken of before, Io. Bal. l. de script. Britan. cent. 1. in Ilchtuto alias Iltuto. And to proue him a massinge preist, and all his schollers after him, that were preists, to haue bene massinge preists, Nen­nius our moste auncient (exceptinge Gil­das) writer which wee haue left, testifieth in his Manuscript historie, that there was in a church which this massinge Saint Iltutus builded, a miraculous Altar, susteyned only without any propp, or foundation by the [Page 379] power of God, altare quod nutu Dei fulcitur. (Nennius histor. M. S. in fine post nomina ci­uitatum Britanniae.) and this miraculous al­tar so inuisibly susteyned, did remayne in Nennius time, & manet vsque in hodiernam diem altare potestate Dei fulcitum.

8. To proue S. Gildas to haue beene of this opinion, and practise, his historie, de excidio Britanniae, often cited in this treatise, is full of altars, massinge and sacrificinge preists, and maketh their irreuent sayinge of Masse, and often neglect of celebrating that holy sacrifice, to haue beene one of the cheife causes of Gods indignation against them, and depriuinge them of this kinge­dome, and giuinge it to the Saxons theire professed enemies. And hee was one of the renowned schollers of his massing Master, S. Iltutus, as S. Sampson the great massing Archbishop of Yorke, of whome I haue spoken before, and S. Dauid, that moste holy sacrificinge and miraculous Archbi­shop of Caerlegion, of whome hereafter, and S. Paulinus were: as both Catholicks and Protestants are witnesses. (M. S. antiq. de vit S. Iltuti. Ioh. Capgrau. in Iltuto. Ioh. Bal. centur. 1. de scriptor. Brit. in eod.) what [Page 380] this Paulinus was, and whether hee that was sent hither with S. Augustine I dare not affirme, yet considering the longe time S. Iltutus liued, as many then did, and hee beeing liuinge as diuers write. (Bal. supr.) in the yeare of Christ 520. hee might haue in his olde age a scholler, that might liue longer then S. Paulinus death, that came with S. Augustine, and was Archbishop of Yorke: for many our holy Bishops as S. Kentegern, and S. Dauid liued longer, and we finde no other renowned Paulinus here in those times. And Nennius who saith ex­pressely, that hee omitteth of purpose to speake of those that came with S. Augu­stine, and were not of this nation, yet ma­keth a most honorable memory of that Pau­linus Archbishop of Yorke, saying that hee baptized 12000. at one time, and ceased not baptisinge fourtie dayes together. Nennius in histor. M. S. prope finem.

9. So that it is not vnprobable but this holy man S. Paulinus, was the scholer of S. Iltutus, and leauinge his contry (as manie did in that rage of the Saxons) wēt to Rome and liued to come hither againe to accom­plish so holy labours, as hee did with those [Page 381] other massinge preistes sent hither at that time. Which hee might well performe, if wee allowe him, to bee 20. yeares old, at the death of his Master S. Iltutus, as be­fore in the yeare 520. and as an other Pro­testant Bishop writeth. (Godwin Catalog. Yorke 1. pag. 558.) to haue died in the yeare 644. which accompt maketh him but 124. yeares old, two yeares yonger then his fel­low scholler S. Dauid by all antiquities ma­kinge him 146. yeares of age at his death. Post 146. aetatis annum, vt omnes eius faten­tur historiae, mortuus. In the yeare of his age, 147. anno aetatis suae centesimo quadragesimo septimo. And twenty one yeares yonger then S. Kentegern by all histories, dyinge when hee was one hundred eightie and fiue yea­res old, cum esset centum octaginta quinque annorum. Ioh. Bal. centur. 1. de scriptorib. Bri­tan▪ in Dauid Menenien. Ioh. Capgrau· Ca­tal. in S. Dauid. M. S. antiq. in eod. S. Asaph. in vita S. Kentegern. Capg. in eod. Io. Bal. centur. 1. de script. Brit. in Kentegern. Elg­nen. Godwin Catalog. in S. Asaph. and Pro­bus the auncient writer of S. Patricks life, dedicateth it to Paulinus, about that time S. Paulinus was Archbishop here, which ar­gueth [Page 382] that Paulinus had some acquaintance with, or reference to S. Patricke, otherwise an Irish Author would not haue dedicated his worke to one in England.Those scholes were here of high authority approued both by the Popes & Kings of Britanie, as Cam­bridg teacheth. Prebus in vita S. Patricij in­ter opera S. Bedae. Io. Caius l. antiquitat. Cam­tab. pag. 147.148.

10. Now let vs come to S. Patricke, who although he was cheifly sent by S. Celestine to the inhabitants of Ireland and Scotland, yet hee was a Britane borne, and by many antiquities preached much, and by some many yeares together before his death li­uinge in this nation, died here. Therefore wee may boldly apply him as a Master and witnes in this busines. This man being sent by the massinge Pope S. Celestine, was so farr also a massinge preist, and Bishop, that as the auncient writer of his life, not S. Bede but Probus an Irish man more aunciēt then S. Bedes time, witnesseth. (l. 2. de vita S. Patricij in fine.) the inchaunters and magi­ciens of that contry, especially three which he called Locri, Egled, and Mel, did tell to the Kinge and nobles of that contry beinge [Page 383] idolaters, diuers yeares before the cominge of S. Patricke thither, that a certaine Pro­phet should come thither with a new Reli­gion, that though it was hard and austere, yet it should quite destroy theire auncient worship, and there continue for euer. And to speake in this auncient Authors wordes of S. Patricks sayinge Masse in particular: praecinebant quasi in modum cantici lirico modo compositi ante aduentum Sancti viri duobus aut tribus annis decantantes de eo. Haec sunt autem verba cantici secundum linguae illius Idioma in latinum conuersa, non tamen mani­festa. Adueniet artis caput, cum suo ligno prae­curuo capite: ex eo omnis domus erit capite perforata: incantabit nephas ex sua mensa ex anteriore parte domus suae, respondebit ei sua familia tota, fiat, fiat. Quod nostris verbis po­test manifestius exprimi. Adueniet totius ar­tis Magister cum signo crucis, & quod omne cor hominum compungitur, & de altari Sacra­mentorum conuertet animas ad Christum, & omnis populus Christianorum respōdebit Amen. Quādo erunt haec omnia regnum nostrum gen­tile non stabit. Quod sic totum completum est. They did singe before the cominge of the holy man S. Patricke a songe made lyrick­wise [Page 384] of him two or three yeares. And these are the words of the song according to that language turned into latine, but not mani­fest. The head of art will come, with his staffe with a crooked head, with that al the house shall bee bored in the heade: he shall singe wickednes from his table from the former part of his house, all his householde shall answere, so bee it, so bee it. Which in our words may be more manifestly expres­sed. The Master of all art shall come with the signe of the crosse, and all the harts of men shall haue compunction, and from the altare of Sacraments hee shall conuert sou­les to Christ, and all Christian people shall answere Amen. When all these things shall bee, then our heathen kingedome shall not stand. All which was so fulfilled. Io. Cap­grau. in Catalog. in S. Patricio.

11. Iohn Capgraue and others in S. Pa­tricks life thus set downe this prediction of S. Patricke, adueniet homo cum suo ligno cuius mensa erit in oriente domus suae, & populus e­ius retrorsum, & ex sua mensa cantabit, & familia respondebit ei Amen. Hic cum aduene­rit, Deos nostros destruet templa subuertet, & doctrina eius regnabit in seculū seculi. A man [Page 385] shall come with his staffe, whose table shall be in the east part of his house, and the peo­ple behinde him, and hee shall singe from his table, and the companie shall answere vnto him Amen. He when he cometh shall destroy our Gods, ouerthrowe our temples, & his doctrine shall reigne for euer. Where wee see an euident prediction, and foretel­ling, how this great Apostle should be a sa­crificinge massinge preist, his altar should bee in the east part of the church, as altars vsually are, and the people should answere Amen. How deuout a sacrificinge massinge man hee was, the historie of his life is wit­nes, and of many miracles to proue the san­ctitie and holines, both of that sacrifice, and the sacrificer; Amonge which a sorcerer o­uerthrowinge his chalice when hee said masse, the earth opened and swallowed him vp. Factum est alto die cum Patricius Missam celebraret quidam magus effudit calicem suam, & statim terra aperiēs os suum deuorauit eum. (M. S. antiq. in vit. S. Patric. Capgrau. in eod.) and the altare on which hee vsuallie said Masse, healed diseases and wrought o­ther miracles. And this moste holy Saint by all testimonies both of Catholicks, and [Page 386] Protestants. (Bal. l. de scriptor. Britan. in Pa­tric. Prob. in vita eius. Capgrau. & al in eod.) was so great a promoter of the blessed sa­crifice of Masse, and sacrificinge massinge preists, and Bishops, that for the honor and propagation of them, to insist in the words of Nennius. (Nenmus M. S. hist. in S. Patri­cie.) hee founded 345. churches to that vse. Hee consecrated so many or more Bishops, en­dued with the spirit, of God, and ordered 3000. massinge preists. Ecclesias numero fundauit 345. ordinauit Episcopos trecentos quadragin­ta quinque aut amplius, in quibus spiritus Do­mini crat. Presbyteros autem vsque ad tria millia ordinauit.

12. Therefore this massing Archbishop liuinge and rulinge in Ireland and Britanie vntill the yeare of Christ 491. by a Prote­stant Bishop makinge his age 122. yeares, and longer by Capgraue, & others, saying hee was, annis centum triginta, an hundred and thirty yeares old, & by Probus an hun­dred thirtie two, and more, when hee died. (Bal centur. 1. de scriptor. Britan. in Patri­cio. Capgrau. Catal. in eod. M. S. in vita S. Patric. Prebus in vit. eiusd.) this kingdome of Britanie could not bee without Masse, [Page 387] and many massinge preists, and Bishops in this age. And as the great recited number of massinge preists and Bishops, especially Bishops, aboue 340. could not bee wholly employed in these kingdomes, which neuer had so many in so short a time, we may be bold to extend his mission of such massinge men, to a larger circuite, and say hee sent diuers of these his massinge disciples, euen into Armerica it selfe: for wee finde in the aunciently written life of S. Brendan 1100. yeares since. (M. S. antiq. & Io. Capgrau. in vit. S. Brendani.) of whom one of the Ilands of America still beareth name, that in his longe and tedious trauailes, hee founde in those parts, diuers massinge preistes, that did vsually say Masse, and had most sump­tuous Altars of Christal, who affirmed they were disciples to S. Patricke, and by him directed thither. And were most holie and miraculous men, and amonge other things then prophesied to S. Brendan, how that contrie should bee descryed, and visited a­gaine by Christians, to their great good & comforte after many ages, as happily wee finde it was: Post multa annorum curricula declarabitur ista terra vestris Successoribus, [Page 388] quando Christianorum superuenerit persecu­tio. Written in many Manuscripts manie hundreds of yeares before the late discoue­rie of America, and by Capgraue & others published longe before that time.

THE XX. CHAPTER. Wherein is proued by protestants and others, that the church of Britanie and Rome, ac­corded in this age in these misteries: and how all the Popes beeing massinge preists and Popes, yet no one of them made any ma­teriall alteration in this sacrifice.

THus hauinge shewed both by Catho­licke, and Protestant authorities, that the holy sacrifice of Masse, massing preists, and preisthood generally, and inuiolablie continued in Britanie all this age and hun­dred of yeares, because it is confessed this nation was still hitherto directed in Reli­gion, by the see Apostolicke of Rome, and there want not protestāt aduersaries, which say the Popes there in this time also added, and altered diuers things, to, and in the sa­crifice of Masse, wee will now proue by [Page 389] these protestants them selues, that not anie one Pope altered, or added any one mate­riall, or leaste essentiall thinge therein in this age. The first Pope after S. Celestine which these men accuse for addinge, or al­teringe in this matter, is that moste learned and renowned Pope, S. Leo, against whom a Protestant Bishop thus exclaimeth. (Bal. l. 2. de Act. Pontif. Rom. in Leone 1. Robert. Barns in vit. Pont. in cod.) Leo primus Thus­cus, in canone Missae, hoc sanctum sacrificium, immaculatam hostiam, & hanc igitur oblatio­nem, non sine magna Dei blasphemia addidit. Pope Leo the first, a Tuschan by birth, did add in the canon of the Masse, not without great blasphemie of God, this holy sacrifice immaculate offeringe, and therefore this ob­lation. To this I answere, and first to the pretended addition of the prayer. Hanc igi­tur oblationem: That as our renowned con­tryman S. Albinus with others, proueth. (Albin. Alcuin. l. de diuin offic. cap. de cele­brat. Missae.) this prayer, especially the first part which hee taxeth, is as auncient in the Masse, as the Apostles time, and was vsed both by S. Peter and others of that sacred order: Missam Petrus Antiochiae dicitur cele­brasse, [Page 390] in qua tres tantum orationes in initio fidei proferebantur, incipientes ab eo loco, vbi dicitur; Hanc igitur oblationem. Therefore S. Leo added nothinge in this prayer, beeing for the first part vsed by the Apostles, and others in their dayes, which is that, this Protestant Bishop excepteth against: and for the later end thereof, which hee taxeth not, was by this man himselfe, and others, both Catholicks, and Protestants, added longe time after, and then, first by S. Gre­gorie the great and first Pope of that name. Baleas l. 2. de Act· Pontfic. Rom. in Gregorio 1. Rob. Barnes in vit. Pontif. Rom. in eodem. & alij communiter.

2. So that it is euident S. Leo neither did, nor could add any part of this prayer, to the sacrifice of Masse as his owne addi­tion or inuention, all that hee did, or possi­blie could doe therin, was to take order that the decree or custom of the Apostles should be obserued, which cannot be either great or little blasphemie of God, as this barba­rous mouth affirmed, but honor vnto God in that behalfe. To make all sure, I will cite the whole praier then vsed thus in English: Therefore ô Lord wee beseech thee, that thou [Page 391] wilt be pleased to accept this oblation of our ser­uice, and all thy family through Christ our Lord. The rest being added by S. Gregory, is thus: and dispose our dayes in peace, and com­maund wee may bee deliuered from euerlasting damnation, and numbred in the flocke of thy elected seruants. In which addition of S Gre­gory there is not any one word, of matter now in controuersie, but al holy and allow­able, by Protestant Religion. And in that part, which I say with S. Albin or Alcuine, was vsed by the Apostles, there is not one word, except, oblation, which is, or can by protestants bee called into controuersie, by them or any Christiā; Therfore to answere that & hoc sacrificium, immaculatam hostiam, together; If S. Leo added these wordes, to the canon of the Masse, then the canon of the Masse was before S. Leo his pretended additions: and in other places of this canon of which no protestant doth, or will pro­duce any Author, beeing as is proued be­fore apostolicall, this Liturgie of Masse is called. (in can. Missae antiq.) donum, munus, sanctum sacrificium illibatum, oblatio benedicta, adscripta, rata, rationabilis, sacrificium, hostia pura, hostia sancta, hostia immaculata. A pre­sent, [Page 392] a guift, holy sacrifice vnspotted, an oblation blessed, adscribed, ratified, reason­able, a sacrifice, a pure hoste, an holy hoste, an immaculate hoste.

3. And this Protestant Bishop himselfe hath testified also, that the offertorie was vsed in S. Celestines time before: which is this in English: O holy Father omnipotent eternall God, receue this immaculate sacrifice, or oblation, which I thy vnworthie seruant doe offer vnto thee, my liuinge and true God, for my innumerable sinnes, and offences, and ne­gligences, and for all here present, as also for all faithfull Christians both liuinge and deade, that it may bee to mee and them for saluation to eternal life. Suscipe sancte Pater omnipotens aeterne Deus, hāc immaculatam hostiam, quam ego indignus famulus tuus offero tibi Deo meo, viuo, & vero, pro innumerabilibus peccatis, & offensionibus, & negligentijs meis, & pro om­nibus circumstantibus, sed & pro omnibus fide­libus Christianis, viuis atque defunctis: vt mihi & illis proficiat ad salutem, in vitam ae­ternam Amē. So likewise it was for the cha­lice: offerimus tibi Domine calicem salutaris: ô Lord wee offer vnto thee the chalice of saluation: And I haue proued in all ages be­fore, [Page 393] from Christ, euen with the allowan­ce of our protestants, that Masse was an ho­lie sacrifice, and all truely consecrated prei­stes, did euer in all times and places still of­fer that moste holy sacrifice, both for the liuinge and faithfull departed, and that this was so an vndoubted and generally rece­ued custome, & truth in the whole church, that by our protestants graunt, it was iustly condemned to bee heresie, to deny it, and this longe time before S. Leo was borne: Therefore none of those names could bee by any possibility his inuentiō in this kind. Which this protestant accusing Bishop him selfe to confound and contradict himselfe, teacheth in the same place, when hee saith of S. Leo, Missae sacrificium approbanit. Hee did approue the sacrifice of Masse: therfore Masse was termed and knowne to be so ac­cepted a sacrifice, before his time, and ap­probation. For a thinge approued, or to bee approued, vnseparably carrieth with it a precedency to the approbation, that which is, not cannot possibly bee approued, as a thinge past or present, and euery such al­lowance or approbation necessarily suppo­seth the thinge to bee so allowed or appro­ued. [Page 394] And this will suffice for S. Leo.

4. After whome in this age the onely Pope which is produced by these men to haue added, or altered in the Masse, is Ge­lasius: of this Pope a protestant thus wri­teth. (Robert. Barnes in vit. Pontif. in Gela­sio.) praefationem Missae, verè dignū & iustum est, instituit. But this is euidentlie vntrue, as I haue proued before, for S. Ciprian, and before him Tertullian informe vs, it was in vse in the church before their times; and S. Ciprian alleadgeth it is an apostolicall, common, & known custome of the church. (Ciprian. l. de orat. Dominic.) and Foxe the protestant proueth. (Io. Foxe Tom. 2. in Q. Mary.) that this could not bee any inuen­tion of Gelasius, for that both the auncient Greeke church before that time, and both S. Ciprian, and S. Augustine so agree it was in vse before. Ciprian. sup. Aug. de vera Re­ligione cap. 3) therefore followeth therein the opinion of Thomas Waldensis, that it could not bee the inuention of Pope Gela­sius. And Pope Vigilius which liued not longe after Gelasius, who writinge to the Bishops of Germany and Fraunce, desirous to know the order which the church of [Page 395] Rome obserued in the prefaces of Masse, answereth in this maner. (Vigilius epistola ad Episcopos Germaniae & Galliae.) Inuenimus has nouem praefationes in sacro catalogo tan­tumodo recipiendas, quas long a retro veritas in Romana Ecclesia hactenus seruauit. Wee finde that these 9. prefaces are to bee rece­ued in the holy catalogue, which truth hath longe time from former ages hitherto ob­serued in the Roman church. And thus hee recōpteth them: one of Easter, another of the Ascension of our Lord, the third of Pentecoste, the fourth of the natiuitie of our Lord, the fift of the apparition of our Lord, the sixt of the Apostles, the seuenth of the holy Trinitie, the eight of the Crosse, the ninth in Lent. And thus concludeth: has praefationes tenet & cus­todit sancta Romana Ecclesia, has tenendas vo­bis mandamus. These prefaces the holy Roman church obserueth, these wee commaund to bee kept by you. And Houeden as our protestants haue published him, reciteth all these, out of the same authoritie to haue bene receued in England in a councel of our Bishops ma­nie hundred yeares since, setting downe the begininge of euery one of them, and addeth the tenth of the blessed Virgin, decimam de [Page 396] beata Virgine. Roger. Houeden in annal. part. posterior. in Henr. 2.

5. And our English Protestants them­selues by their highest parlamentary autho­ritie in such things with them, vse the same prefaces, except that of the Apostles and blessed Virgine, in their publick church ser­uice, their communion booke. (Protest. communion booke titul. communion.) and yet in that of the blessed Virgine which see­meth to haue beene added after the dayes of Pope Vigilius, there is no inuocation of her, nor any matter now questioned by pro­testants found in it. And concerninge that of the Apostles of matters questioned there is onely this clause, or petition vnto God, for preseruing his church: vt gregem tuum Pastor aeterne non deseras: sed per beatos Apo­stolos tuos continua protectione custodias, vt ijsdem Rectortbus gubernetur, quos operis tui Vicarios eidem contulisti praesse Pastores. That God the eternall Pastor will not forsake his flocke, but keepe by his blessed Apostles, with continuall protection, that it may bee gouerned by the same Rulers, whome Vicars of his worke, hee hath appointed Pastors to rule it. Which is not a prayer immediatlie to the Apostles, [Page 397] but to God for the protection of his Apo­stles, and such as our protestants themsel­ues in their publick seruice, on S. Michael his day, doe vse for the protection of An­gels, as is manifest in their collect or prayer of that feast, being the old Catholick pray­er word by word translated into English. And yet if there were any immediate pray­er vnto the Apostles, or any other Saints or Angels, in any ōf these prefaces, I haue proued before, that it was the receaued do­ctrine of Christs church, from the begin­ninge.

6. And if wee should allow vnto pro­testants, that Pope Gelasius did add in the prefaces, all that clause, verè dignum & ius­tum est: vnto, per Christum Dominum no­strum. What is there in it, but holy, and al­lowable, and still practised by themselues in their church seruice. This it is: verè dig­num & iustum est aequum & salutare nos tibi semper & vbique gratias agere Domine sancte Pater omnipotens aterne Deus, per Christum Dominum nostrum, ô Lord holy Father om­nipotent eternall God, verely it is a thinge worthie and iust, right and belonginge to saluation, that wee alwayes and in all pla­ces [Page 398] giue thanks to thee by Christ our Lord. Are not all Christians in all iudgements bound to bee of this minde, and this being a dutie so bindinge and belonginge vnto al that beleeue in Christ, is it not the better, the oftner, and more publickly it be ack­nowledged? o [...] if it be good by protestants, and in their publick practise, how can it be ill in Catholicks, or could bee so in Pope Gelasius? And if hee had added, Te igitur clementissime Pater per Iesum Christū filium tuum Dominum nostrum supplices rogamus ac petimus: Therefore ô moste mercifull Fa­ther, wee aske and beseeche thee, by Iesus Christ, thy sonne our Lord. It is the same reason, as before, this beinge a very Chri­stian, and holy prayer, by Protestant Reli­gion, to aske all things of God in the name of Christ as hee himselfe said: whatsoeuer you shall aske in my name, that will I doe. (Io. c. 14. v. 13.) and whatsoeuer yee shall aske of the Father in my name hee may giue it you. Io. c. 15. v. 26.

7. Whereby these men may see, that nei­ther the primatiue church which vsed in­uocation of Saints, nor the present church of Rome insistinge therein, did, or doe di­minish [Page 399] any honor, or dutie to Christ, by honoringe them, which honor him, and are honoured by him. Yet S. Remigius witnes­seth, this prayer, Te igitur clementissime Pa­ter, to haue beene vsed from the Apostles. (Remig. in epist. 1. ad Timoth. cap. 2.) Wher­as some protestants write of Pope Gelasius. (Balaeus l. 2. de actis Pontif. Rom. in Gelasio.) Gelasius hymnos, prefationes, gradualia, collec­tas & orationes praescripsit: Pope Gelasius did prescribe hymnes, prefaces, graduals, col­lects, and prayers: I haue proued by these protestants, that all these were vsed in the church, and laudably longe before: and by the word praescripsit, hee did prescribe, what hymnes, prefaces, graduals, and collects, or prayers were to bee vsed, it is euident, these were before, and he being Pope, and cheife, prescribed the order how they should bee vsed: which proueth, he rather tooke some away, then added any, for amonge them were before, praescripsit, he prescribed, which, and no others should bee vsed. And wheras there is a controuersie, by some, whether this prescription and orderinge these things was by Pope Gelasius, or one called Scho­lasticus; Master Foxe the Protestant histo­rian [Page 400] decideth this question. (Io. Foxe in Q. Mary pag. 1403.) teaching out of, vetusto quodam libro de officio Missa, an old booke of the office of Masse, that these were both one, and Gelasius, beinge Scholasticus be­fore, was made Pope: Gelasius Papa ex Scho­lastico effectus in ordine 48) And thus much of Gelasius.

8. After whome, for an intermedler in these affaires, our protestants propose Pope Symmachus. (Barnes in vit. Pontif. Rom. in Symmacho. Bal. l. 2. in eod.) who commaun­ded, gloria in excelsis Deo, to bee sunge vp­pon sondayes, and feasts of Saints. In Do­minico die & Sanctorum natalitijs, gloria in excelsis canendum esse dixit; or by an other, praecepit. But if they meane the first part, of this holy hymne, it was the songe of the Angels, at the birthe of Christ, and recom­mended vnto vs in scripture, and by one of these protestants, vsed at Masse by the com­maundement of Saint, and Pope Telespho­rus, who liued in the Apostles time: gloria in excelsis Deo &c. in Missa canendum praece­pit. (Rob. Barnes in vit. Pontif. Rom. in Te­lesphoro. & S. Petro) and if they meane the whole canticle, as it is now vsed, their bro­ther [Page 401] Iohn Foxe, with others, thus testifieth. (Iohn. Foxe supr. in Q. Mary.) The hymne, gloria in excelsis, which was sunge of the An­gels at the birth of our Sauiour, was augmen­ted by Hilarius Pictauiensis, with those words, that follow, singing it first in his owne church, which was an. 340. & afterward brought into other churches by Pope Symmachus. And our histories testifie it was vsed here in Britanie by S. German in his time. And our English Protestants vse it, in their publicke church seruice, at this day, by publicke authoritie. Engl. Protestant communion booke morninge prayer.

9. That which a Protestant Bishop wri­teth of this Pope, that he reduced the Masse to forme, Missam in formam redegit. (Bal. l. 2. Act. Pontif. Rom. in Symmacho.) is his for­mall forgery, or foolery, confounded by many vndeniable instances graunted by protestants before, as the forme of Masse of S. Peter, S Iames, S. Matthew, S Marke, S. Clement, S. Basile, S. Chrisostome, and Popes of Rome longe before this time, as amonge other witnesses this Protestant Bi­shop himselfe testifieth of S. Innocentius, Syricius, S. Celestine, S. Leo and Gelasius. [Page 402] (Bal. in Act. Pontif. Rom. in Innocent. Syric. Calestino Leon. Gelas.) therefore without e­uident contradiction, and wilfull errour, he cannot intend, or affirme, that Pope Sym­machus did first bringe the Masse into or­der. Therefore of necessitie to keepe him­selfe from these absurdities, he must vnder­stand, that Pope Symmachus confirmed, or allowed of the forme of Masse, formerlie vsed in the church, which all Popes & good Christians euer did, and ought to doe.

10. And here endeth the fift hundred yeare, at which time, and longe after, as with others, our protestants assure vs, that S. Dubritius that great massinge Prelate, and Archbishop primate here, & the Popes Legate, and great Master of diuinitie, toge­ther with S. Iltutus priuiledged in the same facultie by papall authoritie, and S. Gildas by whome all Britanie and other contries receaued instruction were liuinge, and con­sequently agreeing in all thinges with the church of Rome. (Bal. cent. 1. in Dubritie Iltuto Gylda Albanio. Godwin. Catal. in S. Dauids. Capgrau. Catal. in Dubrit. Iltut. Gild.) About which time also amonge diuers o­thers those three great lights of our Brittish [Page 403] church knowne massinge preists, and Bi­shops S. Dauid that succeeded S. Dubritius in his archiepiscopall dignitie, S. Thelians and S. Patern, began to florish, and went that great Pilgrimage to Hierusalem. (M. S. antiq. Capgrau. Catal. in S. Dauid. S. The­lian. & S. Paterno & alij. M. S. S. Theliai apud Godwin. Catal. in Landaff. 2.) and both in going and returninge through Italy and those places, and ordinarily sayinge Masse, must needs vse that order and forme ther­of, they found to bee vsed at Rome, and all places receauinge direction from thence in such affaires, and so here I end this age, and centenary of yeares.


THE XXI. CHAPTER. Wherein being confessed by our protestant wri­ters, that all the Popes of Rome vnto S. Gregory were massinge preists, and Popes, yet not any one of thē by these protestāts cō ­fession, made any the least materiall chaun­ge, or alteration in these misteries.

NOw wee are come to the sixt age, or hundred of yeares, of Christ, wherin [Page 404] liued S. Gregory the great, Pope of Rome, that sent S. Augustine and diuers other ho­lie cleargie men hither, which conuerted a greater part of this nation, and kingdome, called England; Wherefore seeing by con­fession of our best learned protestants, the Christian Britans of this Iland, had from their first conuersion vnto Christ, and did at the coming of S. Augustine from Rome, continue in the same holy faith, and Reli­gion, which they had learned, and receued in the Apostles time, and hitherto we haue not found any materiall difference in any age between them, & the church of Rome in these cheif questions I haue in hand; now to make euidēt demonstration by these ad­uersaries to the holy Romane Religion, that this church neuer altered any substantiall matter, by their owne iudgement, at, be­fore, or after, the cominge of S. Augustine hither, I will first set downe all the preten­ded chaunges additiōs or alteratiōs, which these protestants charge that holy church withall, in these affaires, prouinge them to bee of no moment, or essentiall; And after shew how the Christian Britans in this age also, as in all the former, still agreed in these [Page 405] questions with the church of Rome. And wheras there was then some difference bet­weene the disciples of S. Gregorie and the Britās here about the obseruation of Easter, and some other questions, rather ceremo­niall, then substantiall in Religion, that the church euen by the testimonie of our pro­testants, did hold the truth in these matters, and such Britans and Scots as held the con­trary, were in confessed, and vnexcusable error.

2. The first alleaged chaunger or addi­tioner of any thinge in the holy sacrifice of Masse, which our protestants obiect among the Popes of Rome, in this age, is Hors­mida, who as these men write: commaunded that altars should not be erected, without the assent of the Bishop. Ne altaria sine Episcopi assensu erigerentur iussit. (Rob. Barnes in vit. Pontif. Rom. in Horsmida. Bal. in Act. Pont. in eod.) but this was according to holy scrip­tures, to haue Superiors and commaunders to bee obeyed: remember them which haue the rule ouer you. Obey them that haue the rule ouer you, and submit yourselues. (Hebr. cap. 13. v. 7.17. and S. Ignatius liuinge in the first hundred yeares, proueth noe such [Page 406] thinge ought to bee done without the Bi­shops assent. (Ignat. epist. ad Smyrnenses.) and the puritan presbytery, and among our English parlament Protestāts no such mat­ter in their Religion may bee done, with­out the allowance of theire Protestant Bi­shops. And these protestant obiectors them­selues before confesse, that Pope Syricius tooke order, that Masse should not bee said but in places cōsecrated by the Bishop. Mis­sas in loco ab Episcopo sacrato celebrandas esse. (Rob. Barnes in vit. Syricij Papae.) which was soone after the ceasinge of persecution by the Emperors, that places might bee freely dedicated to God, and hallowinge of altars belōged properly euer to the episcopal dig­nitie. And our protestants ar witnesses, that this was then practised and obserued in Bri­tanie by S. Dauid, S. Dubritius and others, too many to be recited. And in Kinge Lu­cius his time, when so many churches with their altars were dedicated by our holy Bi­shops to God, S. Peter, and other Saints. Godwin conuers. cap. 2. pag. 11. Holinsh. hist. of Engl. Theat. of great Britanie. Capgrau. in S. Patricio & alij.

3. From Horsmida, they lepp ouer Ioan­nes [Page 407] 1. Faelix 4. Bonifacius 2. Ionnes 2. Aga­petus 1. Syluerius 1. vntil they come to Pope Vigilius, who as these men say, decreed, that Masse should bee said towardes the caste: Instituit vt Missa celebretur versus orientem. (Io. Bal. l. 2. de Act. Pontif. Rom. in Vigilio.) or as an other protestant interpreteth it: Vi­gilius instituted that preists being to say Mas­se, should turne their face towardes the east. (Barnes in vit. Vigilij) Vigilius instituit, vt Missam celebraturi, faciem ad orientem verte­rent. But this is onely a ceremony if he had first inuented it: but S. Basile telleth vs it was an apostolicall tradition, so to pray towards the east. (Basil. l. de Spiritu Sancto cap. 27.) for speaking of such traditions from the Apostles, not conteyned in scripture he saith: vt ad orientem versus precemur, quae de­cuit scriptura? to pray with our faces towar­des the east is a tradition, and not taught in scripture. And this tradition and custome of the primatiue Christians to pray, and say Masse turning their faces towards the east, was so common, publick, and well known longe before this time (Proclus supra in vi­ta S. Patricij. Holinsh. histor. of Ireland in S. Patrick) that as I haue declared before, [Page 408] both Catholick and Protestant antiquaries so assuring vs, it was giuen for a distinctiue signe, by the deuils and magiciens of Ire­land, to the then Pagan inhabitants therof, before the cominge of S. Patrick thither, to know him and his Christian disciples by, that they should sett their Altar, say Masse, and pray towards the east, as wee general­lie see chauncels & high altars of Christian churches are framed. Therefore wee may be secure, that hitherto the church of Rome and Britanie agreed in these misteries, no­thinge added yet by any Pope, which the Britans did not embrace. For better testi­monie whereof we are told by the antiqua­ries of Cambridge, that Kinge Arthur in his charter of priuiledge, to that schole, or vniuersitie, bearinge date at London, in the yeare of Christ 531. doth therin expres­se, that hee giueth that confirmation with the counsaile and assent of all and euery Bi­shops, and nobles of his kingdome, and licence of the see Apostilick of Rome. Consilio & con­sensu omnium & singulorum Pontificum & Principum istius regni, & licentia sedis Apo­stolicae. (Io. Caius l. 1. antiquit. pag. 69. Diplo­ma Regis Arthuri 7. die Aprilis an. 531. Lon­dini [Page 409] apud Caium supr. pag. 68.69.70.) ther­fore if the then Kings of Britanie, and all the Bishops, and Noble men thereof, by which the rest were gouerned, did then so firmly adhere to the Pope of Rome in mat­ters of Religion, that they would not ioyne in such an Act, without his licence, no man will thinke, there was or then could be any difference in Religion betweene them. And to cōfirme vs the more in this great vnion, and amitie of Rome and Britanie, in such affaires, at this time of Pope Vigilius, and Kinge Arthur, our protestants Matthew of Westminster telleth vs. (Matth. Westm. an. 533. that this Religious Kinge committed Walwan sonne to Loth his sisters sonne, Who should haue inherited the kingedome of Norwey to Pope Vigilius to bee brought vp, when hee was but 12. yeares of age, and that hee was knighted by him. Erat autem Wal­wanus filius praedicti Loth, duodecim annorum iuuenis, Vigilio Papae traditus ad nutriendum, à quo etiam & militiae cingulum accepit. How farr this Pope intermeddled in ordering the prefaces in Masse, I haue said before, & these protestants being silent therin, thereby rest contented in that point.

[Page 410]4. The next additioner with these pro­testants, is the next Pope, Pelagius the first: who as these men say, gaue allowance that in time of Lent preists might say Masse at the ninth hower of the day, which is three of the clocke in the afternoone by our ac­compt. In quadrage sima presbytero licere sacra facere hora nona pronuntiauit. (Rob. Barnes in Pelag. 1.) an other saith: vt quadrag esimali tempore hora nona sacrificulis missare liceret. (Bal. in Pelag. 1.) but this was but a cere­mony, and argued, how reuerent and de­uout preists were, in that time, to this holy sacrifice, that they did, and would fast so longe to say Masse, so nere the time it was instituted by Christ, and Christ was offe­red vpon the Crosse, this proueth, they were not protestants in that time, which neither reuerence Masse, nor fast so longe, or at all in Lent. But they add of this Pope: mortuo­rum memorias approbauit, ac lucri gratia mis­sis adiecit. Hee approued the memories of the dead, and for gaine added them to Mas­ses. (Bal. in Pelag. 1.) but this Protestant Bi­shop is either very forgetfull, or maketh no scruple to contradict himselfe, for he telleth vs before in the life of Saint and Pope Siri­cius [Page 411] lōge before S. Celestine sent S. German and the rest into these parts, that this S. Sy­ricius adioyned memories vnto Masses, and yet died a confessor in the yeare of our Lord 399. Syricius Missae memorias adiunxit, & anno Domini 399. confessor occubuit. (Balaeus. l. 2. de Act. Pontif. Rom. in Syricio.) and Tertullian in his time setteth it downe for an Aposto­licall tradition, to say Masse for the deade, and keepe their anniuersary daies, oblatio­nes pro defunctis, pro natalitijs annua die faeci­mus. (Tertul. l. de coron. milit. cap. 3.) S. Ci­prian S. Chrisostome and others haue the like. And our protestants haue confessed be­fore, that it was an Apostolicall tradition to say Masse for the dead, and that Aerius was iustly condemned of heresie, and for an hereticke for his denyall thereof. And wee had here in Britanie many foundations to say Masse, and pray for Christian soules, and frends deceased, as we find in the char­ter of Kinge Arthur before recited, wherin among other motiues of that his confirma­torie priuiledge to the vniuersitie of Cam­bridge, hee saith expressely, that hee doth it, with the consent of all his Bishops, for the helpe of the soules of his antecessors [Page 412] Kings of Britanie. Pro amore caelestis patriae, remedioque animarum Antecessorum meorum Britāniae Regum. Charta Regis Arthuri apud Caium supr. antiq. Cantabr. l. 1. pag. 69.

5. After this Pope, vntill they come to S. Gregory, these protestants complaine of no additions, but onely in Pope Pelagius the second, which was the immediate pre­decessor to S. Gregory, and sent him, yet a priuate preist, his legate to Constanti­nople: of this Pope they write: nouem prae­fationes ante canonem in Missa canendas de dit. Hee gaue nyne prefaces to bee sunge before the canon in Masse. (Bal. in Pelag. 2. l. 2. in Act. Pontif. an other thus more particularly expresseth it: Pelagtus nouem praefationes Ec­clesiae de dit ante canonem, in Missa canendas: in Natali, in Epiphania, in Quadragesima, de Cruce, de Resurrectione, de Ascensione, in Pē ­tecoste, de Trinitate, de Apostolis· (Barnes in Pelag. 2. in vit. Pont.) Pelagius gaue nyne prefaces to the church, to bee sunge before the canon in Masse, one in the natiuitie of Christ, an other in the Epiphanie, in Lent, of the Crosse, of the Resurrection, of the Ascension, at Whitsontyde, of the Trinitie, of the Apostles. I haue answered this be­fore, [Page 413] in Pope Gelasius, to whome these pro­testants before contradictinge them selues ascribe the preface, how vaine this quarrell is I haue there declared, and onely add here from theire protestant like published Mat­thew of Westminster: Anno gratiae 581. Papa Pelagius decreuit nouem praefationes tā ­tum ad Missas debere cantari, cassatis quoti­dianis quae dici solebant. In the yeare of gra­ce 581. Pope Pelagius decreed that only nine prefaces should bee sunge at Masse omit­tinge the daily prefaces which were wont to bee said. Where wee see that this Pope did not add any thinge in this busines, but rather deducted some prefaces, though they had beene vsed to bee said before, for so the words, dici solebant, manifestly proue, as I wrote of Pope Vigilius before. All which doe euidentlie testifie, that the auncient re­ceued custome of the church of Christ was longe before these dayes, to vse these pre­faces.

THE XXII. CHAPTER. Wherein euident demonstration is made, euen by these protestants themselues, that nei­ther S. Gregory the great, which sent S. Augustine, with many other holy learned men into England, did make any materiall addition, or alteration in these misteries. But the Religion which those his disciples preached here, was in all points by all testi­monies both of God and man, Britans them selues, and Saxons, Catholicks and Prote­stants, auncient and late writers, the true Religion of Christ, and in all things wher­in they differed from the Britans, more pure then that which they then professed.

NOw wee are come to the happy dayes of S. Gregory the great, that sent so many holy men, to preach Christian Reli­gion to this English nation, and so called our Apostle, in which it will bee more ma­nifest, euen by these protestant accusers themselues, that whatsoeuer differēce there was, betweene the holy disciples which he sent hither, and some Britans, the error in [Page 415] euery point was in those that opposed a­gainst the Roman mission. And for S. Gre­gory himselfe, one of the four holy Doctors of the church of Christ, he was by all testi­monies a great learned man, & holy Saint, and so honored both in the Greeke and La­tine church, and the Masse hee vsed as our protestants haue told vs. (Edw. Sands rela­tion of Relig. supr.) both was, and is rece­ued and publickly vsed euen in the Greeke church, beeing translated into Greeke: hee is stiled by all writers protestants and Ca­tholicks, Gregory the great, and common­lie named the Apostle of the English na­tion, in all publicke protestant Kalenders placed amonge the holy Saints, and by a Protestant Bishop his greatest accuser, dig­nified, with these honorable termes. (Bal. l. 2. de Act. Pontific. Rom. in Gregorio Magno.) Gregorius Magnus omnium Pontificum seu vt dictum est Patriarcharum Romanorum, doctri­na, & vita praestantissimus: inuitus ac demu [...] coactus Pelagio praedicto successit, vir doctus & bonus. Gregory the great the most excel­lent both for learninge and life, of all the Romane Popes or Patriarkes, did against his will, and at laste therto compelled, suc­ceed [Page 416] Pelagius the second, hee was a learned and good man. Therefore it cannot bee ei­ther probable, or possible, that a man so learned, vertuous, and holy, that hee is thus dignified by so great enemies, both for lear­ninge and pietie aboue all the Popes that e­uer were so learned, & knowne holy Saints, and so vnwillinge to take that greatest ho­nor, and charge vpon him, would or could contrary both to so great learning, and pie­tie, which could not consist with any the least error in Religion in essentiall things, make any erroneous publick decree in such affaires. For in so doinge hee should haue beene so farr from that eminent learninge, and pietie, and beinge a glorious Saint in heauen, which both by protestants and Ca­tholicks are generally held and written of him, that quite contrary hee should haue beene an vnlearned, wicked, and damned man. Which no tonge or mouth that hath learned to cōfesse Christ, dareth to affirme or vtter.

2. But to giue all contentment, I will examine all whatsoeuer in particular, they say this so holy learned Pope added, or alte­red in these misteries, as they pretend. This [Page 417] Protestant Bishop saith of him (Bal. l. 2. supr. in Gregor. Mag.) introitum in Missa ex ali­quo psalmo cancre iussit. Hee commaunded the introite in the Masse to bee sunge out of some psalme. They haue told vs before of more auncient times wherein the introite was vsed, before S. German, Lupus, Palla­dius & Patricius were sent into these parts. But if S. Gregory did any such thing, seeing it was ex aliquo psalmo, out of the holy scrip­ture, neither these men, nor any which will not disallow of holy scripture, may repre­hend it. And where this protestant accuser further saith: Nonies in Missa, Kyrie eleyson canere iussit. S. Gregory commaunded that Lord haue mercy vpon vs, should bee sunge 9. times in Masse. Hee is deceued, for that is songe but 6. times, and Christ haue mercy vpon vs, thrise: And his frend Master Foxe. (Io. Foxe in Q. Mary pag. 1401.) will tell him, that this was the auncient custome of the Greeke church longe before, frō which is was taken by S. Gregory, only that S. Gre­gory added, Christ haue mercy vpon vs. But howsoeuer is it not a moste holy and war­ranted custome, so to pray? our protestants thēselues obserue it in their publick church [Page 418] seruice. (Com. booke tit. Litan. & alibi.) and commonlie preferr them before all other prayers, both in their priuate, and publicke writings.

3. Of S. Gregories addinge, diesque no­stros in tua pace disponas, and dispose our dayes in peace, and graunt wee bee deliuered from eternall damnation, and numbred in the flock of thy elect. I haue spoken before, & here only I add, that S. Bede, whome this Protestant Bishop. (Io. Bal. l. de scriptor. Britan. centur. 1. in Beda Girwino.) doth equall or rather preferr before S. Gregory, S. Augustine, S. Hierome, and S. Chrisostome, those great lights of Christs church, doth say, that these wordes which S. Gregory added in the ho­lie Masse, are words ful of greatest perfection: Beatus Papa Gregorius in ipsa Missarum cele­bratione, tria verba maximae perfectionis plena superadiecit, diesque nostros in tua pace dispo­nas, atque ab aeterna damnatione nos cripi, & in electorum tuorum iubeas grege numerari. (Beda Eccles. histor. l. 2. cap. 1.) in which place hee also commendeth him, for cau­singe in the churches of S. Peter and S. Paul at Rome, Masses to be said ouer their bodies. Fecit inter alia beatus Papa Gregorius, vt in [Page 419] Ecclesijs beatorum Apostolorum Petri & Pauli super corpora eorū Missae celebrarentur. Which sacred bodies of those two glorious Apo­stles, this lewde protestant superintendent, & therin as his phrase teacheth, a V [...]gilan­tian hereticke, calleth the deade [...]arcasses of the Apostles, so as wee terme the deade bodies of beastes, and therefore disliketh S. Gregory for that institution: super Aposto­lorum mortua cadauera Missas celebrari man­dauit. (Bal. l. 2. de Act. Pontif. Rom. in Gre­gor. Magno.) but though it doth not belonge to this place, and my promise, yet to free S. Gregory from all pretended error in any matter, I wil shew in the next chapter, when I come to speake of the brittish preists, and Bishops of this age, that they were as farr engaged in this doctrine of reuerēce to ho­lie relicks, as either S. Gregory, or his dis­ciples hee sent hither were, or the Catho­licks of the present Roman church bee at this time. The same I wil demonstrate con­cerning the doctrine of Indulgences, an o­ther pretēded blott, which they would gla­dly find out, to staine, and blemish the glory of that great Doctor, Pope, and Saint.

4. And whereas this protestant Bishop [Page 420] saith of this holy Pope: Hee admitted Mas­ses for the dead, Missas pro mortuis admisit, I haue often shewed by these protestants, that this was vsed from the beginninge. And whereas hee obiecteth. (Bal. supr. in Greg. Magno.) that S. Gregory first instituted Candelmasse day, and palme sonday, with solemnitie of procession, though these bee but ceremoniall, yet he contradicteth him­selfe, knowinge and acknowledginge, that processions were longe before in vse, and that Candelmasse day was kept with can­dels in the time of Pope Vigilius, and by his approbation: candelarū festum instituit. (Bal. in Vigilio l. 2. Act. Pontific. Rom.) whereas this man saith in S. Augustine, S Gregories disciple, that hee brought hither altars, vesti­ments, holy vessels, relicks, and bookes of cere­monies, introduxit altaria, vestimenta, vasa sacra, reliquias, & ceremoniarum codices. (Bal. l. de scriptor. Britan. l. 1. in Augustino. Mo­nocho.) I haue shewed already, that all these were in vse with the Christiā Britans longe before, and this protestant obiector among others, so acknowledgeth in diuers, both Scots, and Britans, in this Iland, and in the life of S. Patrick he receueth as S. Patricks, [Page 421] the epistle written in his name: Patricius scripsit ad Aualonios Inculas epistolam. (Bal. centur. 1. Gild. l. de excid. Bed. l. v. histor. Ec­cles. Bal. centur. 1. in Brigida Lagin. Kente­gern. Patric. Iona. Monacho & alijs.) in which hee proueth both S. Patricke, S. Pope Cele­stine, S. Pope Eleutherius, and his Legates S. Damianus, and Fugatianus in Kinge Lu­cius time, and all the Britans in those times, to haue beene as great Patrons, and practi­sers of these doctrines and customes, which hee disliketh in S. Gregory & his disciples, as any of them thē was, or any learned Ca­tholicke at this present is. Thus f [...]rr these protestants exceptions against the doctrine of S. Gregory, and his disciples, all turning to theire glory, and confusion of the prote­stant accusers by their owne sentence.

5. To which I will add one thing more from our holy contrimā S. Aldelmus schol­ler to S. Gregory as his words import, who thus relateth an addition of S. Gregorie to the canon of the Masse, which our prote­stants doe not remember in their oblations. (S. Adelmus l. de laudib. Virginitat. cap. 22.) mihi operae pretium videtur, vt Sanctae Aga­thae rumores castissimae Virginis Luciae praeco­nia [Page 422] subsequantur: Quas Praeceptor & pedago­gus noster Gregorius, in canone quotidiano, quando Missarum solemnia celebrantur copu­lasse cognoscitur, hoc modo in Catalogo Marty­rum ponens: Faelicitate, Anastasia, Agatha, Lucia. It is a thinge worth labour, that after speach of S. Agatha (he speaketh of the praise of virginitie) the praises of the moste chaste Virgin Lucia, should follow, which our Master and Instructor Gregory, is knowne to haue cou­pled in the daily canon, when the solemnities of Masse are celebrated, placing them thus in the Catalogue of Martyrs: Faelicitas, Anastasia, Agatha, Luciae. But this rather maketh a­gainst protestant quarrels, in this kinde, for they contendinge against the doctrine of prayer to Saints, are taught here, that it was the auncient custome of Gods church to pray vnto them, euen in their publick Mas­ses. (can. Miss. §. nobis quoque peccatoribus.) for S. Gregory did here onely add S. Aga­tha, and S. Lucia, vnto the others, which were in the canon before, copulasse cognos­citur, and bee very many in particular, as appeareth in that place, besides all the Apo­stles and holy Martyrs in generall, cum tuis Sanctis Apostolis, & Martyribus: and the [Page 423] words, in canone quotidiano, in the daily ca­non of Masse, are an euident conuiction, that the daily canon of Masse was vsed, and this honor of Saints also therin before this time: as wee see in all old Masses, Greeke, Latine, or Syriake. And I haue before pro­ued, that this holy doctrine was euer from the beginning of Christianity in this king­dome reuerently obserued. Of the truth and excellency of S. Gregories and S. Augusti­nes Religion planted amonge the Saxons, I haue spoken sufficiently in all things in my ecclesiasticall historie at large.

6. To proue it breifly in this place more sound and perfect then the Religion of the Christian Britans, so dignified by our pro­testant writers, I first vse them for witnes­ses thereof. And first the present Protestant Archbishop of Canterbury D. George Ab­bots, the director of Master Frauncis Ma­son, and this his directed scribe thus write, producinge the Brittish Bishops themselues at that time so acknowledginge. (George Abbot and Franc. Mason l. 2. of consecrat. of Bish. cap 4. pag. 59.) The brittish Bishops con­fessed, that they vnderstood that to be the true way of righteousnes, which Augustine had [Page 424] preached. Yea the faith which S. Augustine brought, and that which the Britans had be­fore, must needs be one and the same in all ma­teriall and substantiall points. Wherefore wee cannot excuse the Britans, for refusing to ioyne with him in the conuersion of the Saxons. The like haue, Stowe, Howes, Hollinshed and other protestants. (Stowe and Howes histor. in K. Ethelbert. Holinsh. hist. of Engl. l. 5. cap. 15. pag. 96. pag. 97. an. 581.) shewinge di­rectly, that the Christian Britans at the co­ming of S. Augustine, and his companions, were farr inferiour vnto them, both in ho­lines of life, and puritie of doctrine. Which is testified with great lamētation by S. Gil­das a Britane, S. Bede writer of the brittish history. (Gildas l. de excid. & conquest. Brit. Bed. histor. Eccl. l. 1. Galfrid. Monument. hist. Reg. Brit. l. 10. & 11.

7. And if wee discend vnto the particu­lar differences, which then were betweene S. Augustine, and the Britans, there is not any one to bee found in any antiquitie, that concerned the questions I haue in hand, but in them there was an vniforme consent by all writers, onely I finde that they differed in some ceremonies about the consecration [Page 425] of Bishops, but in no materiall thinge. (S. Asaph. in vit. S. Kentegerni. M. S. in vit. e­ius & Capgrau. in Catal. in Kenteg.) and our protestants differ from them both therein. For the Britans did then consecrate Bishops with anointing their heads with holy Chrisme, Inuocation of the holy Ghost, Benediction, and Imposition of handes: Mos in Britannia inole­uerat in consecratione Pontificum tantummodo capita eorum sacri Chrismatis infusione perun­gere, cum inuocatione Sancti Spiritus, & Be­nedictione, & manus Impositione. And the Romans besides these necessarie things, in that consecration, kept and obserued the decrees of the holy Canons, in this busines; Which the Britans did not omit for any dis­like they had of those sacred ceremonies, but by distance of place, and infested with Pagans inuasions, were ignorant of the ca­nons, as our Authors say: Insulam enim quasi extra orbem positi, emergentibus Paganorum infestationibus, canonum erant ignari· (M. S. de vita S. Kenteger· antiq. & Capgrau supr. in eod.) and yet our protestants both know­inge the canonicall institutions, and what both the Romans and Britans, with all the Christian worlde at that time, thought [Page 426] to bee essentiall, and necessary in this holy Sacrament, neither follow the one, or other, and so by al iudgement, haue depriued them selues of lawfull and true Bishops, and con­sequentlie of all true cleargie men, which cannot be without true and lawful Bishops, such as they want, to consecrate them.

8. The other differences betwene S. Au­gustine, and the Britans, may appeare out of the words of S. Augustine vnto them, re­lated by S. Bede, and others, and thus sett downe by our protestant historians. Au­gustines oration breifly was thus. (Bed. histor. Eccles. l. 2. cap. 2. Stowe and Howes histor. in Kentish. Saxons. K. Ethelbert.) although deare bretheren, in many other points yee doe contrary to our custome, or rather contrary to the custome of the vniuersall church of Christ: yet notwithstandinge if yee will in these three things consent vnto mee, that is, to celebrate the easter in due time, to accomplish the mi­nisterie of Baptisme accordinge to the Roman, and Apostolick church, and last of all to preach with vs to this English nation, the vvord of our Lord, all your other ceremonies, rites, and customes, though they bee contrary to ours, yet vvee vvill vvillinglie suffer, and bee content [Page 427] to beare vvith them. But they ansvvered they vvoulde doe none of these thinges requested. Where wee see, that S. Augustine and the Britans did differ principally, in these three things, and by our protestants themselues, S. Augustine held the truth in them, and the Britans were in error. And so likewise in all other ceremonies rites and customes then cōtrouersed: for S. Augustine iustifieth that the Britans in them all were, contrary to the custome of the vniuersall church of Christ. In multis quidem nostrae consuetudini, immo vni­uersalis Ecclesiae contraria geritis. And their learned contriman Gyraldus Cambrensis diuers hundreds of yeares since, beeing as a protestant, Bishop stileth him, vetustae cog­nitionis verè helluo, an vnsatiable seeker forth of antiquities, with protestants allow­ance thus setteth downe the ceremonies of the Britans, wherein they differed from all other churches, in this order. Bal. l. de scrip­tor. Britan. in Gyrald. Cambren. cent. 2. Gy­rald. Cambren. descript. Cambr. cap. 18. Dauid Powell ib.

9. De quolibet pane apposito primum frac­tionis angulum pauperibus donant. Of euerie loafe of breade sett before them, they giue the [Page 428] first corner they breake to the poore. They sitt three and three together, at dinner in memo­rie of the Trinitie. They cast away theire ar­mour, and bare headed aske the benediction of euery Monke or preist, or any wearinge the habit of Religion: The people doth greatly, and more then other nations, desire confirmation by a Bishop, and Inunction of Chrisme, by which the grace of the holy Ghost is giuen. They giue tythes of all things they possesse, cattell, sheepe sometimes whē either they marry wiues, or go on pilgrimage, or correct their life by the coun­saile of the church. Aboue all forreine labour, moste willingly going on pilgrimage to Rome, they more readily vvith deuout mindes adore the Tombes of the Apostles. Wee see they yeeld deuout reuerence to churches and ecclesiastical men, and relicks of Saints, and portable bells, vvouen books, and the crosse, & giue farr more honor to all these then any other nation. The immunities of theire churches, farr exceedeth the Indulgence of the canons. You shall not see any vvhere the Eremites and Anachorites of greater abstinence, or more spirituall. And speakinge of the Britans in the time of S. Germanus, and Lupus, when they were troubled with Pelagianisme, and first ir­ruptions [Page 429] of the Pagan Saxōs, these Authors say. These customes and ceremonies of the Britans continued from them, to the time of Gyraldus Cambrensis, that died in the yeare of Christ 1190. ab eorundem doctrina haec, vt fertur, vsqe in hodiernum documenta tenuerunt.

10. Thus wee haue learned all the diffe­rences, that were betweene S. Augustine, and the Britans: and finde, that S. Augus­tine was the innocent partie in them all. For amonge all these laste recited, where any thinge is remembred as singular, and differing from other churches, it is the case of the Britans, and the Romans agreed with the common and receued customes of the church of Christ: And concerninge those doctrines and customes which our protes­tants doe moste dislike in S. Gregory, and S. Augustine, with his associates, and the now present Roman church, which are pil­grimages, and especially to Rome, with the honor of that holy Apostolicke see, reue­rence of holy relicks, Indulgences, honor to sacrificinge massinge preists, and Reli­gious men, and more Sacraments then pro­testants admit, as namely the Sacrament of [Page 430] confirmation, giuinge of the grace of the holy Ghost, by anointinge with sacred Chrisme, reuerencing of the crosse, and ho­lie images, wee see by the testimony both of the Britans, and protestants themselues, that these were more zelously obserued of the Christian Britans at that time, whose faith and Religion is so much commended by our protestant writers, then they were by S. Gregory, or S. Augustine then, or be at this time by the present church of Rome, and the members therof.

11. Therfore it being the common and generally receued opinion, both of our En­glish Protestant Bishops, as Parker, Bale, Godwin, with others, and their Doctors and antiquaries as Powel, Foxe, Fulke, Mid­dleton, Gosceline, Stowe, Howes, Holin­shed, and too many to be recited, that at the cominge of S. Augustine hither, the faith and Religion of the Christian Britans here, was in all materiall points sounde, and per­fect, and the same which they receued in the time of the Apostles, much more and rather must they needes yeeld, and allowe that honor, to the Religion and doctrine of S. Augustine, and the other disciples of S. [Page 431] Gregory, which they preached and planted here, being by so many and all humane tes­timonies before acknowledged in all mat­ters controuersed betweene them, to be the vndoubted true, and perfect Religion of Christ. Parker. antiquit· Britan. pag. 6.45.46. Balaus l. 2. de Act. Pontific. in Gregorio Magno & l. de scriptor. Brit. centur. 1. in Au­gustin. Dionotho. Godvvin. conuers. of Brit. Povvell annotat. in l. 2. Giraldi Cambr. de Iti­nerar. Cambr. cap. 1. Foxe Act. and Mon. pag. 463. edit. an. 1576. Fulke ansvv. to counterf. Cathol. pag. 40. Middlet. Papistom. pag 202.) Io. Goscelin. hist. Eccl. de vit. Arch. Cantuar. Stovve and Howes hist. in K. Ethelbert. Ho­linsh, histor. of Engl. cap. 21. pag. 102.

12. And to make all sure, and vnquestio­nable, except with athests, and infidels, ene­mies to Christ himselfe, wee haue both the present and propheticall witnesse of God himselfe, that by no possibilitie can deceiue vn in this case, and this confessed, and re­ceued euen by our protestant writers, who first assure vs, that in the controuersie bet­weene the Britans and S. Augustine, God gaue so miraculous testimony, for S. Au­gustine & his Roman companions to teach [Page 432] the truth in all thinges controuersed then betweene them and the Britans, that the Britans were therby so extraordinarily con­uicted, and confounded (to speake in pro­testant wordes) that they confessed in deede, that to bee the true way of righteousnes which Augustine had preached, and shewed them. (Stowe and Howes histor. in K. Ethelbert.) and God could not possibly giue other tes­timony by these protestants, and all lear­ninge, except hee would or could (blasphe­mie to affirme) contradict himselfe, for by all professors of Christian Religion he had promised, that Catholicke church vniuer­sall should neuer err, and yet protestants with others thus confesse: all other churches throughout the world agreed with Augustine in Christ. Of Gods propheticall testimonie hereof wee haue many witnesses, Catho­licks and Protestants, S. Asaph in the life of S. Kentegern, many Manuscripts, the Brittish history, Matthew of Westminster, with others for Catholicks; and amonge protestants, their first Protestant Archbi­shop of Canterbury, their protestant Bishop Bale, with others. (S. Asaph. in vit. S. Ken­tegern. M. S. antiq. in eod. Galfr. Monum. l. [Page 433] 7. cap. 3. Matth. Westm. an. 465. Matth. Parker. antiquit. Britan. pag. 49. Io. Bal. l. de script. Britan. cent. 1. in Kentegern.) this last speakinge of the Pagan Saxons inuadinge this kingdome, and ouerthrowinge Chri­stian Religion, bringeth S. Kentegern thus to prophesie lōge before, how S. Augustine and his associats should restore it againe, not onely vnto the auncient state of Religion, but a better then it enioyed in the time of the Bri­tans. Christianae legis Religio vsque ad praefi­nitum tempus dissipabitur. Sed in pristinum statim immo meliorem miserante Deo in fine reparabitur.

13. The auncient Manuscript history of S. Kentegerns life, S. Asaph, Capgraue and others say, S. Kentegern prophesied this, and publickly told it, to his disciples at the time of the death of S. Dauid, which as our pro­testants write, was aboue 50. yeares before the cominge of S. Augustine hither. (M. S. antiq. de vita S. Kentegerni. Io. Copgrau. in S. Kentegerno Episcopo & Confessore.) who beeing at that time as often, very earnest at his prayers, and much lamentinge, after being demaūded by his disciples the cause of his great sorrowe, after a short silence, thus answered: [Page 434] Knovve you my dearest children that S. Da­uid the ornament of Britanie, Father of his contry, is euen novv loosed from the prison of his flesh, and gone to the heauenly kingdome. Vnderstand you that Britanie depriued of so great a light, shall lamēt the absence of so great a patrone, who opposed him selfe against the sword of God, halfe drawne against it, for the wickednes of the inhabitants thereof, that it should not be fully drawne and bringe it to de­struction. Our Lord will giue Britanie ouer to forreine nations, that know him not. And the Isle shall bee emptied of the inhabitants, by Pa­gans. The Religion of the lawe of Christ shall bee destroyed, vntill a certaine time in it. But by the mercy of God, it shall be againe repayred vnto the former, and vnto a better state then it was before. Seruo Dei quodam die prolixius orationi intento, facies eius quasi ignea appa­rens stupore & extasi circumstantes repleuit. Intucbantur enim faciem eius tanquam vul­tum Angeli stantis inter illos. Completa oratio­ne, grauissimis lamentis se dedit. Et cum disci­puli causam tristitiae humiliter ab eo peterent, paulisper in silentio residens, tandem ait. No­ueritis filij charissimi, Sanctum Dauid decus Britanniae, patrem patriae, carnis carcerem modo [Page 435] egressum, regna caelestia penetrasse. Credite mi­hi, quod non solum Angelorum multitudo in gaudium Domini sui illum introduxit, sed & Dominus noster Iesus Christus ei obuiam pro­cedens, ad portas paradisi gloria & honore co­ronauit eum, me vidente. Scitote etiam quod Britannia tanto lumine orbata, tanti patroni lugebit absentiam: qui gladio Domini propter malitiam inhabitantium semi euaginato super illam, ne penitus ad internitionem extractus percuteret semetipsun opponebat. Tradens tra­det Dominus, Britanniam exteris nationibus Deum ignorantibus: sed & à Paganis ab indi­genis euacuabitur insula, Christianae legis Re­ligio vsque ad praefinitum tempus dissipabitur in ea: sed in pristinum stati [...], immo meliorem miserante Deo iterum reparabitur.

14. Our protestant historians doe like­wise relate the actuall chaunge of Religion here then for the better, and for better prea­chers in these wordes, (Edvv. Hovves and Stovve histor. in K. Ethelbert. Gild. l. de ex­cid.) Amonge many the Britans doings which their ovvne historiographer Gildas doth la­mentably sett forth in vvritinge, hee saith of them thus, that they neuer tooke care to preach the ghospell of Christ vnto the Angles, and [Page 436] Saxons, vvhich inhabited the land amonge them. But yet the goodnes of God prouided for the said nation of the said Angles, much more vvorthie preachers by vvhome they might be brought to the faith. And then immediatly they set downe S. Augustine, Mellitus, Ius­tus, and Iohn, with others sent hither by S. Gregory, to bee these much more vvorthie preachers, by vvhom this nation was brought to the faith. And this might suffice in this matter, but for the ful clearing of al doubts, I will further & fully proue, how al preists and Bishops in Britanie in this age, were sa­crificing massing preists: and the best lear­ned and most holy amonge them, did in all things ioyne with the Popes, and church of Rome; and they which opposed moste a­gainst S. Augustine, and his associates sent from thence in some ceremoniall customes, did in these points & all others which pro­testants most dislike in Catholick Romane Religion, vtterly disagree from these prote­stants, and hold the same doctrine & prac­tise generally, as S. Augustine did, and the members of the present Romane Aposto­lick church doe at this day.

THE XXIII. CHAPTER. Wherein demonstration is made both by pro­testants, and other testimonies, that during all this age and hundred of yeares vntill and after the coming of S. Augustine, this king­dome had many holy massinge preists and Bishops, agreeinge in these, and all other articles of Religiō with the church of Rome.

IN the later end of the fift hundred of yea­res, of Christ, I made relation, how a­monge many others, those two renowned massinge preists, S. Dubritius the great Archbishop of Caerlegion, and the Popes Legate, made Bishop by the massing Bishop and Legate of the see Apostolicke, and S. Iltutus disciple of the same massing Bishop and Legate S. Germanus were Tutors, and Masters in Religion and diuinitie, not only to the cleargie of this Iland but many o­thers, and neither did, nor could teach them any other doctrine in these points, then they had receued from others, and practised by themselues, about holy preisthood, and sa­crifice of Masse; And as both protestants & other antiquaries tell vs, both these liued 20. yeares at the leaste, in the beginninge [Page 438] of this sixt age, S. Iltutus beeing aliue and florishinge in the yeare 520. claruit anno à Christi natiuitate 520. and S. Dubritius li­uinge two yeares after, obijt anno gratiae 522. (Bal. l. de scriptor. Britan. cent. 1. in Ilchtuto. & in Dubritio. Godw. Catal. in S. Dauids. in Dubritius.) therefore wee may boldly say, that among so great numbers of their mas­sing schollers, many of them liued a great part, if not all this age. The auncient Ma­nuscript of the Saints of Wales, the Apolo­gist of the antiquitie of Cambridge, and others thus testifie of S. Dubritius. (M. S. antiq. de vit. Sanctorum Wall. in S. Dubritio. Io. Caius l. 1. de antiquit. Cantabr. Academ. pag. 145.146.) Creuit illius fama cum vtrius­que legis, nouae & veteris peritia per totā Bri­tanniam, ita quod ex omni parte totius Britan­niae scholares veniebant, non tantum rudes, sed etiam viri sapientes & Doctores ad eum studendi causa confluebant. Imprimis Sanctus Helianus, Sampson discipulus suus, Vbelnius, Merchiguinus, Elguoredus, Gunuinus, Lon­gual, Artbodu, Longur, Arguistil, Iunabin, Conbram, Goruan, Guernabin, Iouan, Elhe­harn, Iudnon, Curdocui, Aidan, Cinuarch, & cum his mille clericos per septem annos conti­nuo [Page 439] in podo seu pago Hentlan super ripam Guy, in studio literarum diuinae sapientiae & huma­nae retinuit. Where we see he had a thousand schollers at one time, and place, seuen yea­res together that were clergy men students in diuinitie, and in an other place, called in the Brittish languadge Mocros, miracu­lously assigned vnto him, hee had as these antiquities say, innumerable schollers many yeares together, cum suis innumerabilibus dis­cipulis mansit per plures annos regendo stu­dium. l. de vit. Sanct. Wall. Caius sup. pag. 147.148. M. S. antiq. & Capgrau. in S. Iltuto & Tatheo.

2. The like they write of the scholes of S. Iltutus, and S. Tatheus, or as some call him Thatheus. The antiquaries of Cam­bridge alleage for the immunities and pri­uiledges of their vniuersitie, the auncient Charter dated at London in the yeare of Christ 531 of Kinge Arthur, that knowne reuerencer of sacrificing preists, and Masse. Charta priuileg. Arthuri an. 531. apud Caium antiq. Cantabrig. l. 1.) and both Catholicks and protestants testifie, that the auncient vniuersitie of Standford continued in this time, and vntill S. Gregory interdicted it for [Page 440] heresies that fell amonge the Saxons and Bri­tans together mixt. (Harding histor. in King Ethelbert. Stowe and Howes historie in Bla­dud.) therefore wee may assure our selues, that notwithstandinge so many troubles, & alterations, as chaunced here in those daies, they continued the holy doctrine and cus­tome of Masse, and sacrificinge preists; For S. Gregory so knowne and confessed a Pa­tron and practiser of these thinges, neither would, nor could haue interdicted that vni­uersitie, for any thinge which hee himselfe so embraced and honored. So that it is eui­dent, that the whole kingdome of Britanie in this time followinge the doctrine which their scholes and vniuersities taught them, must needs then allowe these holy misteries of which I write. The same is euident, both by the Kings which then reigned here, as also by the Archbishops who ruled in Reli­gious affaires. The Kings in the beginning of this age were Vther pendragon, who died about the yeare of Christ 515. beeinge for Religion of the same with the massinge Archbishops S. Dubritius and S. Sampson, with the sacrificinge Bishops, and preists, by whose generall consent he was crowned [Page 441] Kinge. Vther conuocato regni clero, caepit dia­dema Insula: annuētibusque cunctis sublimatus est in Regem. (Galfr. Mon. l. 8. cap. 17. Math. Westm. ad an. 498) and when his death was knowne they as solemly assembled to giue him Princely Christian buriall. Cum obitus Regis diuulgatus fuisset aduenerunt Pontifices cum clero regni: tuleruntque corpus eius ad caenobium Ambrij, & iuxta Aurelium Ambro­sium more regio humauerunt.

2. Next was Kinge Arthur, how he was engaged in this holy doctrines it is sufficiēt Argument, that being but 15. yeares of age, and his birth by many not without excep­tion, hee was with the generall applause both of the sacrificinge cleargie, and their ghostly children, crowned Kinge by S. Du­britius the Popes Legate, and renowned massinge Archbishop, and primate of Bri­tanie with the other massing Bishops ther­of. Defuncto Vtherpendragon conuenerunt ex diuersis Prouincijs proceres Britonum, Dubri­tio Vrbis Legionum suggerentes, vt Arthu­rum filium Regis in Regem consecraret. Du­britius associatis sibi Episcopis Arthurum regni diademate insignuit. (Galfrid. Mon l. 9. cap. 1. Matth. Westm. ad an. gratiae 516. Stowe [Page 442] histor. Britans and Saxons in Arthur. Io. Bal. l. de script. Brit. cent. 1. in Dubritio. Godwin Catalog. in S. Dauids.) to this his whole life in fighting against the enemies of that holy Religion, the sacred churches, and altars which he reedified for that heauenly sacri­fice, and charters of immunities which he graunted to the most knowne massing pla­ces of Britanie, as Glastenbury and others, and the great reuerence he vsed to all mas­singe preists and Prelates, are sufficient tes­timony of this, and to bee seene allmost in all histories, Manuscripts and others of that time, and hee liued vnto the yeare of Christ 542. Now if wee come to the Archbishops & Bishops vnder them, Matthew of West­minster and others tell vs, that for Yorke, that renowned massinge man S. Sampson was Archbishop there, 7. yeares after the be­ginning of this age, anno gratiae 507. Florue­runt in Britānia Sanctus Sampson Eboracensis Archiepiscopus, & S. Dubritius Vrbis Regio­num Archiepiscopus. (Matth. Westm. an. 542. & alij. Matth. Westm. an. gratiae 507.) what a miraculous massing preist, and Prelate he was, I haue spoken in the former age.

3. That S. Dubritius ruled all in the Ar­chiepiscopal [Page 443] see of Caerlegion, where most both Bishops & preists were in these daies, at the least vntill the 16. yeare of this age I haue shewed before, whē S. Dubritius with the rest of the Bishops of Britanie crowned King Arthur in that yeare. Who was Arch­bishop of London at this time, it is not so certainly remembred in particular. But the Author of the Brittish history translated by Galfridus assureth vs, that there was an Archbishop of London at this time, & that hee together with S. Dubritius Archbishop of Caerlegion, & the Archbishop of Yorke did crowne Kinge Arthur. Trium Metro­politanarum sedium Archi Praesules, Londo­niensis videlicet, Eboracensis, nec non ex vrbe Legionum Dubritius hic Britanniae primas, & Apostolicae sedis Legatus. (Galfr. Mon. histor. Reg. Brit. l. 9. cap. 12.13.) and by the cir­cumstances of the history, these three Arch­bishops performed that great solemne co­ronation at the solēnitie of Masse, at which both the Kinge, these three Archbishops with the other Bishops of theire diuisions, and the nobilitie of Britanie were present. And this coronation is cheifely attributed to S. Dubritius, because it was in his dio­cesse. [Page 444] Dubritius quoniam in sua diocesi caria tenebatur, paratus ad celebrandum obsequium, huius rei curam suscepit, and he was the Po­pes Legate. And all histories agree, that when the Bishops, and cleargie, either of London, or Yorke diuision, were persecu­ted by the Pagans, they fledd for succour, to the knowne massinge preistes, and Pre­lates of Caerlegion diocesse, communica­tinge with them in Religion.

4. S. Dubritius waxinge old, and desi­rous to liue a solitary and contemplatiue life, the holy Saint Dauid was miraculous­lie chosen to succeed him. (Capgrau. in S. Dauid. Gyrald. Cambr. Itiner. Cambr. l. 2. cap. 1. Godwin in S. Dauids.) I haue shewed be­fore, that he was the scholler of the massing preist, S. Iltutus, scholler of the massinge Prelate & Popes Legate S. Germanus. This holy Archbishop was so renowned a mas­singe preist, and Prelate, that as wee reade both in auncient Manuscripts, and other histories, hee brought with from Hierusa­lem, beeinge a pilgrime there, an holy and miracalous Altar, giuen him by the Patriake there, on which he consecrated the body of our Lord. In quo Dominicum consecrabat corpus. [Page 445] (M. S. antiq. de vit. S. Dauidis. Capgrau. in Catalog. in eod.) and to make euident vnto all, that S. Dauid did say ordinarily Masse in Britanie, aswell as at Hierusalem, and likewise so did all the Bishops here of Bri­tanie then, and with great solemnitie, to omitt many other memorable testimonies hereof, we reade in the antiquities of Glas­tenbury, Capgrauius, and others, & a Pro­testant Bishop writeth, that the history is still preserued engraued in Brasse at Wells in Sommersetshire, though hee somewhat minceth it, how S. Dauid and seuen other Bishops goinge to Glastenbury to dedicate the holy church there, Christ appeared vn­to him the night before the intended dedi­cation, and bid him absteine from dedica­tinge it, for it had beene dedicated before to the blessed Virgin Mary his Mother. (M. S. antiq. & Io. Capgrau. Catalog. in S. Pa­tricio. antiq. Glaston. Godwin conuers. of Brit. pag. 11.) and to testifie the truth of this vi­sion, & testimony, left a miraculous wound in the right hand of S. Dauid, tellinge him how it should bee as miraculously healed as it was hurt, in this maner: crastina die cum Pontificalibus inductus, cum per ipsum, & cum [Page 446] ipso, & in ipso, in Missa pronuntias, ipso qui tecum loquitur operante, per ipsum quem sacro conficies ore, vulnus quod nunc abhorres; nus­quam esse videbis. Et cum sanctus iussa com­plesset, sicut praedixit Dominus, efficitur sanus. To morrow when thou art adorned with thy pontificall vestiments, and shalt pro­nounce in Masse the words by him, & with him, and in him, he that speaketh with thee workinge by him whome thou shalt make with thy sacred mouth, thou shalt see noe where the wound, which thou now abhor­rest. And when the Saint had done as hee was commaunded, as our Lord foretold, he was made found. And it followeth in the same ātiquitie, preserued in Brasse by Tho­mas Highes of Wells esquier, as that protes­tant Bishop writeth heretofore, fixed vppon a piller of S. Iosephs chappell, which hee him­selfe had read. Godwin supr. cap. 2. pag. 11.

5. Postea idem Episcopus Domino reuelante quendam cancellum in orientali parte haic Ec­clesiae adiecit, & in honore beatae Virginis con­secrauit, cuius altare inestimabili sapphiro in perpetuam huius rei memoriam insigniuit. Af­terward the same Bishop (S. Dauid) by the reuelation of our Lord, did add a certaine [Page 447] chauncell to this church, in the east parte, and consecrated it in the honor of the bles­sed Virgin, whose Altar for perpetuall me­mory of this thinge hee did adorne, with a sapphire of an inestimable price. Where we euidently see, the doctrine & practise, both of the Archbishop, and Bishops of Britanie, seuen of them beeing then present, to goe on pilgrimage, to holy places, and relicks, that they were sacrificing preists, said Mas­se, and with great reuerence, and solemni­tie, and in that holy sacrifice consecrated by consecratinge wordes of their mouthes, and offered the blessed body and blood of Christ, vsed the same canon wee now doe, as the wordes, per ipsum, & cum ipso, & in ipso, with the other circumstances tell vs, and so honored the holy Altars, whereon this heauēly sacrifice was offered, that they there offered inestimable guifts, and orna­ments to honor them withall, which is as much as any preist of the present Roman church teacheth, or contēdeth at this time, or Catholicke Religion alloweth them to doe.

6. This renowned Archbishop so mira­culous for his birth prophetically foretold, [Page 448] his life, and death and so holy and pleasing vnto God, that as I haue shewed in him al­readie, God spared to take vengeance on the sinnes of the Britans, for his sake, du­ring his life, died in the yeare of Christ 546. but 50. yeares before S. Augustines coming hither, as our protestants themselues with others witnesse. (Bal. l. de scriptor. Britan. cent. 1. in Dauid Meneuiensi.) and by an other protestant which faith, he sate longe to witte, 65. yeares. (Godwin Catal. in S. Dauids 1. S. Dauid.) hee liued within 16. yeares or nea­rer to S. Augustins arriuall in this kinge­dome, an 596. for as I proued before, his predecessor S. Dubritius was Archbishop there, in the yeare 516. and after, and died not vntill the yeare 522. though in his old age he had a little before resigned his char­ge to S. Dauid. (Godwin sup. in S. Dauids. in S. Dubritius. Bal. cent. 1. in eod. Galfr. Mon. l. 11. hist. Britan. cap. 3.) there is some ques­tion in histories whether, as Giraldus Cam­bronsis and some others say, Cenauc was immediate successor to S. Dauid, or S. The­liaus, Telianus, Eliud, all one man, by o­thers. (Girald. Cambr. Itiner. Cambr. l. 2. c. 1. Godw. M. S. Dauids antiquitat. Eccles. S. [Page 449] Dauidis apud Godwin Catal. Epis. pag· 506. in S. Dauids.) but for this matter it mattereth nothing: for this Cenauc was scholler, and successor to S. Patern, that great knowne massinge preist and Prelate, companion to S. Dauid, in his holy pilgrimage: And so could not differ from these holy Saints, in so great questions in Religion. And for the other S. Telian or Eliud, there is no doubt, for hee was scholler to the renowned mas­singe Prelate S. Dubritius, and by him so throughly instructed in diuinity, that being indued with the holy Ghost, hee could per­fectly expound all difficulties of holy scrip­tures. A sancto Dubritio Episcopo in scripturis sanctis eruditus fuit, donec explicaret. (M. S. de vita S. Theliai & Capgr· Catalog. in eod.) and was so vndiuided a companion of S. Dauid, his predecessor, not onely vnder their Master Paulinus (not vnprobably hee that liued to bee Archbishop of Yorke that great massing Prelate in S. Augustines time) but in his pilgrimage to Hierusalem, and so by Rome from which hee could not differ in Religion: and so intrely and nearely con­ioyned in Religion, and affection, that as wee reade in his life, they were both of one [Page 450] minde, perfectly in all things; Sanctum Da­uid perfectae hominem vitae sibi associauit: quos tanta coniunxit dilectio & sancti spiritus gra­tia, quod idem velle, & nolle ambobus esset. Therefore hee could not possibly, nor the Bishops and preists vnder him, differ from S. Dauid, in so great matters, but were wholly of the same mind, and practise with him in those thinges. And the church of Rome in all Catalogues receueth and ac­knowledgeth him for an holy Saint, which it neuer did, will, or can doe, to any an ene­mie and apposite vnto it, in those misteries. And this sacrificinge massinge Prelate, pro­bably was Archbishop of Caerlegion a­monge the Britans, at the cominge of S. Augustine hither, liuinge longe after that time, and as a late writer holdeth. (Engl. Martyrolog. die 25. Nouembr.) vntill the yeare of Christ 626. liuinge before diuers yeares amonge the massing preists and Bi­shops of Fraunce, and not vnprobably was there when S. Augustine first landed here, and neither present at, or consenting vnto that opposition, to S. Augustine.

7. And concerninge the two other Ar­chiepiscopall sees, London, and Yorke, al­though [Page 451] there is little memory left of Eccle­siasticall affaires in them, beeing both with their whole diocesses in those times moste greeuously afflicted, and almoste wholly eaten and deuoured vpp, by the Pagan per­secutors in Religious things; yet for these doctrines wee haue in hand, there is suffi­cient testimonie left in antiquities, that so longe as the state of Christian Religion had publick and open profession, there was also there the like publicke vse, and exercise, of these points of Catholicke Religion; And after the external face of Christianitie was ouerthrowne, yet at the leaste in many pla­ces, of those Prouinces, a priuate vse and exercise was still cōtinued of these articles, euen to the coming of S. Augustine and af­ter, vntill the general conuersion of the Sa­xons themselues. And for Yorke wee haue the knowne massing Prelate Pyramus cha­peline to Kinge Arthur, that great Patron of sacrificinge preists & holy Masse, which as his place required, was deputed to say Masse, and ordinarily so did before that Re­ligious Kinge. (Galfrid. Monum. l. 9. histor. Reg. Briton. cap. 8. Matth. Westm. an gratiae 522.) and as Thadiocus succeeded him in [Page 452] place and dignitie so likewise hee was his successor in opinion, and practise in those questions, as will euidently appeare, if wee onely consider that they were both ordey­ned by the authoritie & Legantine power, either of S. Dubritius or S. Dauid those fa­mous massinge preists, Prelats, primats and Saints. But wee haue the generall warrants of the renowned S Gyldas Badonicus, which now liued and vntill within 16. vea­res of S. Augustins cominge hither, flori­shinge in the yeare of Christ 580. as a pro­testant Bishop and antiquary with others writeth. (Bal. l. de scriptor. Britan. cent. 1. in Gilda Badonico.) & proueth that in this time all the preists of Britanie were, sacrificantes sacrificinge massinge preists, inter altaria, at the holy altars, the seates of the celestiall sacri­fice, sedes caelestis sacrifi [...]ij, and Probus that wrote the life of S. Patricke, in this age tes­tifyinge as much. Gildas l. de excid. & con­quest. Britan. Probus in vita S. Patricij inter opera S. Bedae.

8 And if we turne our eyes to looke into the further, and more northien parts of the diocesse of this Archiepiscopall see in Gol­loway, and Albania, wee shall finde many [Page 453] particular testimonies of this veritie. There wee shall finde S. Kentegern; that most mi­raculous holy Saint, so far a massing preist, and Prelate, and after the Roman order, that hee had in his schole or monastery vn­der him in the north of Britany, besides 600. that were not learned, 260 learned diuines, trayned vp to p [...]eac [...] and offer the holy sa­crifice of Masse. (M. S antiq. de vit. S. Ken­tegerni. Io Capgrau. Catal. in eod. Io. Bal. l. script. Britan. cent. 1 [...] in Kentern. Godwin Catal. in Asaph. Hector Bo [...] Scotor. histor. l. 9.) and he had an other as great a schoole and compan [...]e of massinge men in Britany, which he left to S. Asaph, and sent of these into all parts both of this our Britanie, and into other nations, as Norwey, and Island, beeing warranted in all these things by the Popes of Rome, where hee was seuen times on pilgrimage, Romam septies adijt; and in all things conformed himselfe to that holy Apostolicke church, and at his death, gaue strict ommaund to all vnder his charge, to be in all thinges obedient to the church of Rome: de Sanctorum Patrum decretis, sanctaeque Ro­man [...] Ecclesiae institutis firmiter custodiendis, fortia dedit, ac dereliquit praecepta. And that [Page 454] hee liued either after, or vnto the cominge of S. Augustine I will demonstrate herafter.

9. And to come to London diocesse, now afflicted with Pagan persecutors, yet wee find Theonus a massinge preist and Prelate familiarly acquainted with S. Dauid, that massing Archbishop, hauing beene Bishop of Glocester before, to haue beene Archbi­shop there in these times. A Protestant Bi­shop writeth: Theonus being first Bishop of Glocester, forsooke it, and tooke the charge of London vpon him the yeare 553. (Godwin Ca­talog. in London. in Theonus.) but the Brit­tish historye, proueth him to haue beene Archbishop of London, before the death of S. Dauid: Theonus Glouecestrensis Episco­pus, in Archiepiscopatum Londoniarum eligi­tur. Tūc obijt sanctissimus Vrbis Legionum Ar­chiepiscopus Dauid in Mineuia ciuitate. (Gal­frid. Monum. histor. Reg. Brit. lib. 11. cap. 3.) and so hee must needs hee ordeyned Arch­bishop, by the consent, and allowance of that massinge high Prelate, S. Dauid. And hee continued Archbishop there, vntill the yeare of Christ 586 when together with Thadiocus, Archbishop of Yorke, and very many of their cleargy they fled into Walles [Page 455] and other places. (Matth. Westm. an. 586. Stowe histor. Galfrid. Monum. hist. l. 11. cap. 10.) And to proue all then were sacrificinge massinge preists here, S. Gildas then liuing at that time hath so before affirmed; the sa­crificinge massinge which protestants and others confesse, to haue beene then in Lon­don, and other places of that diocesse, con­firme it; their flying for succour only to the places, where Masse and massinge preistes continued, as in Wales, Cornewayle, and little Britanie, manifestly conuince it to be so. Stowe histor. in Constantine 2. Galfr. Mo­num. l. 11. histor. cap. 4.

10. This is proued by those holy chur­ches, and massinge altars, which the Pa­gans did reserue, and not destroye, by con­uerting to them to the Idolatrous worship, and sacrifices of theire Pagan Gods. Si qua Ecclesia illoesa seruabitur, hec magis ad confusionem nominis Christiani quàm gloriam faciebant. Nempe ex cis deorum suorum tem­pla facientes, prophanis suis sacrificijs, sancta Dei altaria polluerunt. (Matth. Westm. ad an. gratiae 58 [...].) And when aboue al other thin­ges questioned, our protestants moste dis­allowe the reuerence of holy relicks, and [Page 456] not contendinge that there was any Chri­stian Religion in these Archbishops & their cleargie, but either the massinge Religion, or their protestant profession, doe plainely confesse, that these were massinge preistes, and not Protestant Ministers, for they with other ātiquities acknowledg, that the grea­test care which these two Archbishops, their Bishops, and preists had, in those tem­pestuous times, was how to keepe with re­uerence, and from irreuerence, the holy re­licks of their Saints, & so notwithstanding so many daungers, and difficulties, carryed most of them vnto these places of their rest, and refuge, so farr off, Walles, Cornwaile, and Britanie in Fraunce. (Holinsh. histor. of Engl. Galfrid. Monument. histor. Reg. Brit­tan. l. 11. cap. 10. Matth. Westm. an. gratiae 586.) Tunc Archipraesulis Theonus Londo­niensis & Thadiocus Eborascensis, cum omnes Ecclesias sibi subditas solo tenus destructas vi­dissent, cum pluribus ordinatis, cum reliquijs Sanctorum in Cambriam diffugerunt, timentes ne Barbarorum irruptione, tot & tantorum sa­cra ossa veterum, à memorijs hominum deleren­tur, si qua imminenti periculo minimè subtra­xissent. Plures etiam Armoricanam Britan­niam [Page 457] petentes. Therefore no protestant can, will, or by the grounds of their Religion may say, that these were Protestants, but vndoubtedly Catholicke Papists, reueren­cers of holy Masse, relicks of Saints, & such doctrines, as protestancy doth not allow, & thereuppon they plainely call them, sacrifi­culos, massinge preists. H. Matius Germano­rum lib. 5. pag. 39.

11. Neither did these doctrines and the profession of them cease here with vs, bet­weene this publick desolation in the 586. of Christ, and the yeare 596. when S. Augu­stine came hither, euen in those parts which the Saxons posessed, but there were diuers Bishops, and sacrificinge massinge preists still continuinge in them, and the holy sa­crifice of Masse was still, though not so ge­nerally and publickly as before, continued also in this time, and many of the Saxons themselues, euen from the dayes of Kinge Arthur, when many of them receaued the Christian faith, still continued therein, and this testified by protestant writers. (Holin­shed histor. of Engl. pag. 122.123. l. 5.) tea­chinge how vppon a great victory of that renowned Kinge against them, hee pardo­ned [Page 458] al that would and did receue the Chri­stian faith, which were many. And Har­dinge with others testifieth, that Stanford at this time was a Christian vniuersitie, though with some errors. (Harding histor.) and yet a great part of them must needs bee Saxons. And in those very places themsel­ues where the Pagan Saxons moste & prin­cipally ruled, and reigned, the Christian massing sacrificing Religion was there per­mitted, and tolerated euen by the Kings al­lowance, as a protestant historian proueth in these words. (Holinsh. histor. of Engl. l. 5. pag. 107.) At the same time that Constantine (the next Kinge to Arthur) was driuen into Wales, there reigned amonge the English men, one Iourmericke the fifth, as Bede saith, from Hengist. The same Iourmerick though hee were not christened himselfe, yet hee per­mitted the Christian faith to bee preached a­mongst his people, and concludinge a league with the Scottish men and Picts, kept the same inuiolate duringe his life time. So likewise it was in the kingdome of the Kentish Kings, extendinge to Humber, for Kinge Ethel­bert had marryed a Christian, & gaue pea­ce to Christians in his dominions, as wee [Page 459] may also gather the like of the kingdome of the east Angles, whose Kinge Scebert, was a baptised Christian, except a protes­tant historian is deceued, in the yeare of Christ 569. or before, then beginninge his Reigne, and beeing christened in Fraunce in the Regiment of his Brother and prede­cessor Kinge Carpewalde. (Stowe histor. in east Angles in K. Scebert anno. 569.) and in many other places of Loegria, this Englād, the like instances may be giuen: for the eni­mitie between the Saxons and Britans was not principally for Religiō, but who should rule here, and possesse this kingdome: asper­nebantur vt plurimum Saxones Britonum Sa­cerdotum tum Gualiam incolētium doctrinam: tametsi veram profiterentur, inuisae gentis ma­gis quam disciplinae, de qua multa atque prae­clara frequentius audiuerant, odio permoti. (Hect. Boeth. l. 9. Scot. histor. fol. 177.) and they had peaceable commerce, amitie, and correspondence with all other Christians, round about them, French, Scots, and Picts, as is declared before.

12. And to putt all out of doubt in this matter, wee are taught by many credible, and vncontroleable antiquities, that euen [Page 460] at the coming of S. Augustine hither, there were diuers renowned massing, sacrificing Bishops, here with their massinge preists, that preached euen to the Saxons, and con­uerted many, and that these holy Bishops, and preists did in all things agree, with the Apostolicke Romane church, and receued mission, power, and iurisdiction from then­ce. Amonge these was S. Kentegern for the Northren and other parts of this kingdome, who preached to the Saxons & proued their Pagan Gods (namly woden) whom princi­pally they worshipped as cheife God, to haue beene onely a man, a Kinge amonge them, and a damned creature. (S. Asaph. in vita S. Kentegerni. M. S. antiquit. in vita eius & Capgrau. in eodem.) Quem principa­lem Deum crediderunt, & praecipue Angli, de quo originem duxerant, cui & qua [...]tam feriam consecrauerant, hominem fuisse mortalem as­seruit, & Regem Saxonum, a quo plures na­tiones genus duxerant, huius inquit corpore in puluerem resoluto, anima in inferno sepulta aeternum sustinet ignem. And that this holy Bishop liued vnto this time of S. Gregory, ioyned in Religion with him, and by him was warranted to preach to the Saxons, as [Page 461] to other nations, we haue the greatest war­rant, wee can desire in such thinges, both Catholicke and Protestant antiquaries, ioy­ninge in this, that hee was a Bishop 260. yeares. (M. S. antiq. & Capgrau. supr. Bal. l. de script. Britan. cent. 1. in Kenterno. Godwin Catalog of Bishops in Asaph.) whereby it e­uidently followeth, that beinge made Bi­shop after the beeing of S German, and Lu­pus here, as appeareth before, he must nee­des bee liuinge at this time, and it is parti­cularly testified by the auncient writers of his life, S Asaph his holy scholler and suc­cessor, Iohn Capgraue, and many auncient Manuscripts, that hauinge beene seuen ti­mes at Rome, hee was there in the time of S. Gregory, who approuinge his sacred cal­linge sent him with his Apostolicke war­rant into these parts. Vir Deisepties Romam adiens Sancto Gregorio speciali Anglorum A­postolo totam vitam suam, electionem, & con­secrationem, & omnes casus qui et acciderunt, seriatim enodauit. Sanctus vero Papa illum virum Dei & Spiritus Sancti gratia plenum intelligens, in opus ministerij à Spiritu Sancto illi iniuncti destinauit.

13. In the westerne parts wee had then [Page 462] besides the Bishops which opposed them­selues to S. Augustine, commonly recomp­ted seuen in number, yet agreeing with him in these misteries, the renowned holy Bi­shop S. Asaph, disciple, and successor to S. Kentegern, in that see, when hee forsooke it; This holy massinge Bishop ruler of the colledge of so many massinge preists, as I haue before related, did in all things ioyne himselfe with the disciples of S. Gregory the Pope, in so much as a Protestāt Bishop wri­teth of him: A Gregorij Pontificis Romani dis­cipulis Angliam aduentantibus, authoritatem accepit. (Io. Bal. l. de script. Britan. cent. 1. in Asapho.) he receued authority from the dis­ciples of Gregorie Pope of Rome, which came into England. And this is hee, who as the same Protestāt Bishop writeth, wrote the life of S. Kentegern his Master. Ther­fore this holy Prelate must needs bee a mas­singe preist, as all the other vnder him were at that time. If we go further to other parts of this nation, wee shall finde in the king­dome of the Mercians, or by some the easte Angles, the renowned & miraculous Arch­bishop S. Iue, a noble Persian by birth, who beeing sent thither by the Pope of Rome S. [Page 463] Gregory or Pelagius the seconde his prede­cessor both massinge preists and Popes, was also a massing preist and Prelate, and dying at the towne, now of his name called S. Iues, in Hontington shire, gaue that name vnto it. (Annal. Monaster. Ramseiae. M. S. antiq. de vita S. Iuonis. Io. Capgrau. in Ca­talog. in S. Iuone Episcop. Florent. Wigorn. in Chronic. ad an. 600.) And to testifie that hee exercised both his massing preistly, and episcopall function there in preachinge to the Saxons, his body was found, buryed in episcopall manner, sepulchro aperto Episcopum Pontificalibus indutum cōspiciunt. This Apo­stolicke doctor of this nation as Florentius Wigorniensis, Capgraue, and the old Ma­nuscripts of his life [...]ll him, Doctor Aposto­licus & vere caeli nuntius Ino, dyed here as Wigorniensis writeth in the yeare 600. foure yeares after the cominge of S. Augustine hi­ther: and hither also came with him, and preached here, sent from Rome, besides o­thers not named, S. Sithius, and S. Inthius his associats, massinge preists. Qui cum Ro­mam peruenissēt consilio Papae dispositione Dei, Sanctus Iuo cum Sithio nepote, & Inthio cog­nato suo alijsque quibusdam, in Britanniam in­trauit. [Page 464] And to shew that hee was a true A­postle of this nation, sent by the see Apo­stolicke of Rome, coming through Fraun­ce hither, beeinge honorably entertayned by the Kinge and people of Fraunce, to stay there, would by no entreaty consent, but came as hee was, à Domino destinatus, or­deyned for vs by God, into England Cum Galliam cum suis intrasset, à Rege & populo honorificè susceptus, nec vlla gratia terrena quamuis assiduis precibus rogatus, ab ipsis re­tineri poterat, sed Britanniam ingrediens.

14. And to passe into the kingedome of Kent it selfe, where S. Augustine landed, & settled himselfe, his successors, and see at Canterbury, there, we had at his cominge, and twenty yeares before, and before the time, that Theonus Archbishop of Lon­don, and Thadiocus Archbishop of Yorke with their massinge preists, forsooke their sees, in that kingedome and city itselfe of Canterburie, a renowned massing Bishop, S. Luithardus, and his massing preists, vsual­lie sayinge Masse, the Queene S. Bertha being present in their thē cathedral church, dedicated to S. Martine, as all antiquaries agree, and as I finde in an old Manuscript [Page 465] history, builded in the time of Kinge Lu­cius. (Bed. hist. gent. Angl. l. 1. cap. 27. Io. Capgrau. in Catalog. in S. Lethardo Episcopo & Confessore. M. S. antiq. in eod.) And by the persuasion of this holy massinge Bishop S. Luithard, the Kinge and Saint afterward Ethelbert, entertayned S. Augustine with all humanitie, and was by him after actual­lie conuerted to the faith of Christ, in so much that this holy Bishop is called, Iani­tor venturi Augustini, opener of the dore to S. Augustine. (Capgrau. supr. in S. Lethard. Gulielm. Malm. l. 1. de gest. Reg. Anglorum.) And was before S. Augustines cominge when he still liued a Pagan, fauourable and gentle vnto Christiās: Benignus erga Chri­stianos in natiua gentilitate fuit. By occasion whereof, his kingdome extending to Hum­ber, and his sister beeing marryed to Slede Kinge of the east Angles, and her sonne Se­bert, or as Henry of Huntington calleth him Sibrictus, or Siberctus, beeing a Christian Kinge, so great parts of this nation were free from persecution, and some of the Sa­xons, that were conuerted, became mas­sing preists, longe before S. Augustine came hither. (Henric. Hunting. histor. l. 2.) For such [Page 466] is numbred Godelbertus as a Protestant Bi­shop writeth, ex quorundam coniecturis ge­nere Anglosaxo, aboue an hūdred yeares be­fore this time an. 498. (Pitseus historic. Rel. Tom. 1. aetate 5. Bal. l. de script. Britan. cent. 1. in Godelberto Presbytero.) And as Sebastiā Munster & the first Protestant Archbishop of Canterbury witnes, S. Offo an English Kings sonne in this our Englād, went hen­ce and preached in Germany in the yeare 601. (Munster. in Cosmograph. in German. Matth. Parker antiq. Brit. pag. 8.) not with­out other associats of this nation, except we will make, his case singular from all other Apostolick men, & conuerters of contries. And except wee will make a very bold ex­positiō of the English Author of the booke, de Virginitate, or laude Virginum, of the praise of Virgins, commonly ascribed to our holy learned Bishop, S. Aldelmus, callinge, S. Gregory the Pope his Master, and Tutor, Prae­ceptor & Pedagogus noster Gregorius. (l. de laude Virginum. Bal. cent. 1. in Adel. Pitseus To. 1. in eod.) wee must needs as the rule of correlatiues. Master and scholler requireth, make him scholler to S. Gregorie the great, which liued but few yeares after S. Augus­tines [Page 467] cominge hither, and being Pope then, likely he was Tutor & Master to this aūciēt English writer, before the time of his papa­cie, as he was to many others, and not after.

15. So I might instance of others, but these aboundantly suffice, to proue, that af­ter the first plantinge of the faith of Christ in this our Britanie, there neuer wanted in it, either in the time of the Britans, Saxons or whom els soeuer, Masse, massing preists, and Bishops. For euen those Brittish preists and Bishops, which moste opposed against S. Augustine in some other things, were as farr engaged in these articles, to bee sound and Orthodoxe as S. Augustine was, and so both practised here in Britanie, as I haue re­lated before, & their most learned S. Kelian, Columban, and Gallus, with others going hence into other nations did wholly submit themselues to the Popes of Rome; and their cheifest S. Keliā was made Bishop of Mitz­burgh by the Pope, receuinge power from him to preach. Romam profectus est, & offi­cio praedicandi à Papa receptus Episcopus, ordi­tus. (Manuscript antiq. de vita S. Keliani. Io. Capgrau. Catalog. in eodem. Sur. die 8. Iulij.) And that S. Columbanus the man whose [Page 468] authority was most obiected against S. Au­gustine, about the diuers keeping of Easter, was a notorious massinge preist, as also S. Gallus in as high degree, as any Catholicke now is, it is testified in their liues, where we find, S. Columban did dedicat a church, and altar, with the relicks of S. Aurelia, & adorninge the altar said Masse vpon it. Bea­tus Columbanus iussit aquam afferri, & bene­dicens illam, adspersit ea templum: & dum cir­cuirent psallentes, dedicauit Ecclesiam, deinde inuocato nomine Domini, vnxit altare, & bea­tae Aureliae reliquias in eo collocauit, vestito­que altari, missas legittimè compleuerunt And in the same Authors wee reade, that S. Gal­lus did ordinarily vse, Missam celebrare, to say Masse, and beeing vrged both by the Prince, Bishops, and Cleargie, to accept of the Bishoprick of Constance, hee refused it and preferred Iohn his deacon, whome S. Gallus had conuerted vnto the faith of Christ. Who in his consecration was ledd by the Bishops to the Altar, and solemnely consecrated, and said Masse: in which after the ghospell, as the maner was, S. Gallus preached. Episcopi duxerunt eum ad altare, & solemni benedictionts officio ordinauerunt An­tistitem, [Page 469] consumatoque sacrae promotionis mi­nisterio, rogauerunt cum sacrificij salutaris ce­lebrare mysteria. Praemissis ergo ex more di­uinae oblationis initijs, post lectionem Euange­lij rogauerunt venerabilem Gallum, vt multi­tudini quae aderat, verbi officio sacrae instruc­tionis pabulum ministraret. Where wee see as much deuotion, and reuerence, vsed by the greatests opposites to S. Augustine, to the holy sacrifice of Masse, sacrificinge preist­hood, holy water, holy oyle, to consecrate altares, dedication of churches, and such like matters moste disliked by protestants, as S. Augustine vsed, or any learned Catho­licke now professeth or defendeth.

16. And to remember Masses of requiem for the deade, so soone as S. Gallus heard of the death of Saint Columban, this S. Gal­lus so renowned a man, called his bretheren together, and they prayed and said Masses for his soule. Audiens mortem S. Columbani col­legit fratres., causas meroris aperuit. Deinde tanti patris memoriam precibus sacris, & sacri­ficijs salutaribus frequentarunt. What forme of Masse both these, and they which then continued in Britanie, vsed, I haue proued before, from the Brittish antiquities, as also [Page 470] how al which here were contrary to S. Au­gustine in some ceremonials, I haue demō ­strated by all kinde of testimonies, that in these and al other essentiall and fundamen­tall things, and not ceremoniall, or altera­ble in Religion, they wholly agreed, and without the leaste difference, consented with S. Augustine, & the church of Rome, and differed in all now controuersed que­stions, from the present protestants of this nation, and all others. And so Catholicke Romane, or (as protestants call it) the pa­pists church, as it hath euer since to these dayes of innouation from then, beene the onely knowne and visible church, as these men freely confesse, and acknowledge, all antiquities, writers, and monuments so tes­tifying; so it was in the same maner the on­lie true, visible church, in euery age, or hun­dred yeares from Christ, and his Apostles vnto that time, no other in any thing resē ­bling the present protestants congregation, beeinge knowne, or heard of, at home, or a­brode, by their owne confessions, and all Arguments, in any one of those ages, of the primatiue church of Christ. And so I end this historie.




  • WHERIN sacrificinge and Mas­singe Preisthood, Preists, and the sacrifice of Masse, are pro­ued by learned Protestants, & other testimonies, from the history of Mel­chisedech. Gen. 14. pag. 8.
  • Chap. 2. The same proued with like al­lowance and approbation of Protestants, out of the booke of Exodus. pag. 30.
  • Chap. 3. The same proued with allow­ance and consent of Protestants out of the booke of Leuiticus. pag. 43.
  • Chap. 5. Wherin the same holy doctri­nes are so also proued out of the Prouerbs of Salomon. cap. 9. pag. 72.
  • Chap. 6. Wherin the same mysteries are proued by the same maner out of the Pro­phet [Page] Esay, and others. pag. 78.
  • Chap. 7. Wherin the same is proued at large by all expositions and testimonies, euen by our Protestants themselues, out of the Prophet Malachy. pag. 89.
  • Chap. 8. Wherin is proued by all kinds of testimonies, Catholicks, Protestants, and whatsoeuer, that Christ the true Mes­sias, as his calling and dignitie required, in abrogatinge the preisthood and sacrifices of Moses lawe, instituted an other more perfect sacrificinge preisthood, and sacrifice of his sacred body, and blood in Masse. pag. 106.
  • Chap. 9. Shewinge how the Apostles in generall, beeing by Christ ordeyned sacri­ficinge preists, did accordinge to that pow­er and commaundement giuen vnto them, offer the sacrifice of Christs body & blood in Masse, and ordered other preists to that end. pag. 121.
  • Chap. 10. Wherin is particularly pro­ued of all the holy Apostles and Euange­lists, that they were sacrificinge massinge preists, and did both practise and teach the same doctrines. And first the 4. Euangelists and S. Paule, who haue remembred these misteries in holy scriptures. pag. 130.
  • [Page]Chap. 10. How all the rest of the, Apo­stles in particular S. Andrew, Iames the great, Thomas, Iames the lesse, Philip, Bar­tholomew, Symon, Thaddaeus, and Mat­thias, were sacrificinge Preists, and Apo­stles, and vsually offered the sacrifice of Masse. pag. 174.
  • Chap 11. How S. Peter the cheife Apo­stle, & first founder of the church of Christ in this our kingedome, was a sacrificinge massinge preist, deliuered a forme of Mas­se to the church, consecrated many massing preists in this part of the worlde nere vnto vs, and some of this kingdome. pag. 189.
  • Chap. 12. Wherein is proued euen by protestants, that whatsoeuer Apostle, or other, first preached Christ in Britanie, brought sacrificinge preisthood hither: and S. Peter first founded here our ecclesiastical Hierarchie, of sacrificinge massinge preists and Bishops. pag. 219.
  • Chap. 13. Wherin is proued, how after the death of S· Peter, in the time following commonly ascribed to S· Linus and Cletus in the see of Rome, and to Marius Kinge in Britanie, the Britans both at home and a­broade vsed the sacrificing preisthood, prei­stes [Page] and Masse. pag. 242.
  • Chap. 14. How duringe the time of S. Clement his papacy, and all this first hun­dred yeares of Christ, our Christian Bri­tans, together with all other, continued these holy doctrines and offices of sacrifi­cinge preisthood, preists, and the sacrifice of the blessed body and blood of Christ in Masse. pag. 252.
  • Chap. 15. Wherein demonstration is made, both by protestants and other anti­quaries, that sacrificinge massinge preists, and Bishops, and sacrifice of Masse, conti­nued and were honored in this kingdome of Britanie from the beginning of this hun­dred yeares, vntill Kinge Lucius time, when it was wholly cōuerted to that faith. pag. 278.
  • Chap. 16. Wherin is proued by testimo­nies of protestants, & others that this king­dome in the time of Kinge Lucius, was cō ­uerted by massing Preists, and Bishops, and the holy sacrifice of Masse, and such mas­singe preists and Bishops, continued here in honor all this age. pag. 310.
  • Chap. 17. How notwithstandinge the manifold tumults, and persecution of Chri­stian [Page] Religion, in this kingdome of Brita­nie, in this third hundred yeares, yet the ho­lie sacrifice of Masse, sacrificinge and mas­singe preists and Bishops, still here conti­nued, without any totall discontinuance. pag. 323.
  • Chap. 18. How the holy sacrifice of Masse, sacrificing and massing preisthood, preists and Bishops continued in this king­dome of great Britanie in all this age, with­out any interruption or discontinuance. pag. 338.
  • Chap. 19. Wherin is manifestly proued, that all this fift age, the sacrifice of Masse, massinge preists and Bishops, did continue in honor in this our Britanie. pag. 366.
  • Chap. 20. Wherein is proued by prote­stants and others, that the church of Bri­tanie & Rome, accorded in this age in these misteries: and how all the Popes being mas­singe preists and Popes, yet no one of them made any materiall alteration in this sacri­fice. pag. 388.
  • Chap. 21. Wherein being confessed by our protestant writers, that all the Popes of Rome vnto S. Gregory were massing prei­stes, and Popes, yet not any one of them by [Page] these protestants confession, made any the least materiall chaunge, or alteratiō in these misteries. pag. 403.
  • Chap. 22. Wherein euident demonstra­tion is made, euen by these protestāts them selues, that neither S. Gregory the great, which sent S. Augustine, with many other holy learned men into England, did make any materiall addition, or alteratiō in these misteries. But the Religion which those his disciples preached here, was in all points by all testimonies both of God and man, Britans themselues, and Saxons, Catholicks and Protestants, auncient and late writers, the true Religion of Christ, and in all thin­ges wherin they differed from the Britans, more pure then that which they then pro­fessed. pag. 414.
  • Chap. 23. Wherein demonstration is made both by protestants, and other testi­monies, that duringe all this age and hun­dred of yeares, vntill and after the cominge of S. Augustine, this kingdome had many holy massing preists and Bishops, agreeing in these, and all other articles of Religion with the church of Rome. pag. 437.

The Errata.

PAg. 38. line 1. members, Numbers. Pag. 197. line 23. Martianus, Martinus. There are two cyphers X. (Pag. 130. & 174.) in the chapters, in steed of X. and XI. and so consequenter, which should haue made the 23. chapters, to haue bene 24.



From the first plantinge of the Christian faith there, by S. Peter the Apostle, and his Disciples: continued in euery age, and hundred of yeares, by holy Bishops, and cleargie men, sent hither and consecrated by them, his Successors in the See Apostolicke.

Euidently deduced and proued by historicall narration, from the published and priuiledged writings (to appease all protestants) of the most learned and allowed English protestant preten­ded Bishops, Doctors, Antiquaries, and others of that Religion.

Mementote praepositorum vestrorum, qui vobis locati sunt verbum Dei. Obedite praepositis vestris, & subiac [...]te eis, ipsi enim peruigilant, quasi rationem pro animabus vestris reddituri. Hebr. 13.

With licence, 16 [...]5.

THE GENERAL ARGVMENTS OF THE ENSVINGE HISTORIE: SER­VINGE ALSO FOR A PREFACE, to the Reader, to declare the scope of the Author, and contents of the worke.

THE Catholick Author well acquainted with the procee­dings of Protestants, in these times, and the controuersies of them, to accept and allowe of nothing, but what is liked and allowed by them selues; and yet to make the world beleeue, they are Reuerencers of antiquitie, and would willingly embrace, and fol­lowe that, which was our first faith in any question deliuered by the Apostles, & thence continued from them: the greatest of all [Page 4] beeing that who planted here first the holy faith, and since had cheifest commanding power in such things: Hee setteth histori­cally downe from the best Antiquaries, and learned protestant writers of this contry, & other antiquities approued by them, the meanes and maner of our first conuersion vnto Christ, and by what spirituall cheife ruling authority this nation hath euer beene gouerned in such thinges, since then, vntill the conuersions of the Saxons by S. Augu­stine, and his associats sent hither by Saint, and pope Gregory, the first, after which tyme now aboue 1000. yeares, our prote­stants put it out of Question, and agree, that the power of the popes of Rome abso­lutely ruled here in such matters.

Therfore this historie of the first sixe hun­dred yeares, is diuided into sixe Centuries or ages, euery one conteyninge one hundred yeares. In the first, hee sheweth from those protestant Authors, and Antiquaries, how S. Peter that greate Apostle of Christ, both immediately by himselfe, and mediately by his holy disciples, first preached here, foun­ded our church, consecrated for vs Bishops, preists, and other cleargie men, and ordey­ned [Page 5] all thinges thereto belonging: and how from this first institution by him, we euer had a continued succession of such conse­crated parsons, vnto the more generall con­uersion by pope Eleutherius in the daies of kinge Lucius after which time there can bee no question of such a succession of Bishops here. And how after the death of S. Peter vnto the end of the first hundred yeares, spi­rituall matters were ordered here by autho­ritie and direction from the see of Rome, and successors of S. Peter there.

In the second hundred of yeares, is proued by the same protestant authors, and their an­tiquities, how from the beginninge of that age, to the end thereof, all spirituall things were likewise managed here, by that see Apostolicke, more or lesse, as the times then permitted. And in the generall con­uersion of kinge Lucius, and his king­dome, all ecclesiasticall businesses were done, and settled by iurisdiction of the popes of Rome, and their legats, directed hither by their authoritie, exercising here as ample iurisdiction spirituall, to the greate honor of this kingdome, as any pope of Rome may clayme.

[Page 6]Such was the estate of spirituall power, and proceedings here in the third, fourth, fift, and sixte age, or hundred of yeares also: in the later end whereof, S. Augustine was sent hither to conuert our auncestors the Saxons. In all which ages, and Centenaries of yeares, both the Kings, Archbishops, Bishops, and others, both Rulers, and Ru­led in this kingdome, gaue as much priui­ledge, and prerogatiue to the popes of Rome, as Catholicks now may doe, by their catholick Roman Religion.

In which tyme also, amonge all those christians which then liued here, those Bis­hops of Scotland, and Walles, who, as our protestants tell vs, and commend them for it, did onely or most oppose against the po­pe, his legates, and authoritie here, were those alsoe, by the same protestants, which did much more intermeddle in princes af­faires, then any popes, their legats, or such as were most obedient vnto, or Ruled by them. Which proceedings the Author doth in all places leaue to protestants relation, and medleth not with them otherwise at all. But soe much as with probabilitie in histo­rie, hee may, mitigateth such matters, as [Page 7] some protestants, euen with publick allow­ance of the protestant state of Englād, haue boldly published to the world in that kinde: freely and before God protesting, as hee ne­uer hitherto had any intermedlinge with the temporall affaires of Princes, but euer to his vttermost, did yeeld and render all dutie vnto them, praying for the safety, honor and preseruation of his Soueraigne, and this kingdome, soe hee will euer continue the same moste humble and dutifull af­fection.

Other particular Questions in Religion depend vppon this. Because whosoeuer in anie Religion hath the cheife chardge and cure, the particulars depend vpon his pro­ceedings, whether it bee Pope, Prince, Su­perintendents, Presbyteries, or whatsoeuer, and soe beeing proued that from the begin­ninge of christianitie in this kingdome, the Pope of Rome euer had cheife cōmaund & direction in Religious things. It must needs followe, that which protestants name pa­pistrie, euer raigned here. But I vnderstand there is a generall controuersiall historie to bee shortly published, of all such things in particular, from the first preaching of [Page 8] the Gospell in this kingdome, which will giue, full a [...] ample satisfaction, in all such Questions.


THE I. CHAPTER. Wherein is briefly made demonstration by the best learned protestant Antiquaries, and others of England, that Saint Peter the Apostle first preached the faith, and foun­ded the Church of Christ in this our Britanie.

TO bringe vs vnto a more certayne, and vndoubted knowledge, of the first prea­chers of christian Religion, in this king­dome, the best learned protestant Antiqua­ries wee haue, prescribe certayne Rules, and squares, to bee directed by to come vnto them, in their iudgment. Matth. Parker. an­tiq. Britan. pag. 1. Godw. Conuers. of Brit. Ho­linsh. [Page 9] hist. of Engl. Mason. l.c. 2. pag. 51. Theater of great Brit. l. 6. cap. 9. first they af­firme, that the Britans receaued the faith, soone after the Ascension of our blessed Sa­uiour, in the time of Tiberius, Caius Caligu­la, or Claudius Emperor: and they build this their assertion cheifely vppon the words of S. Gildas. l. de Excid. & conq. Britan. c· 5.6. Who speaking of things done here in Bri­tanie, either in the time of Caius, or Clau­dius, addeth: Interea glaciali frigore rigent Insulae, indulget sua praecepta Christus. In the meane time while these things were doinge, Christ doth afford his precepts to this frozen Iland. In which place, hee rather meaneth the time of Claudius, then any other, as may easely appeare, to all iudiciall and e­quall readers of that auncient Author in the place alleadged, needles to bee insisted vp­pon, if wee will bee guided by our prote­stant directors, because in their next Rules they shall make it euident.

It must needes in their opinion bee soe vnderstood. For they deliuer for a second Maxime, that this nation embraced, and was taught the Religion of Christ, by some one of the Apostles. Soe say their [Page 10] Archbishop Parker. in antiq. Britan. Bal. in act. Pontif. Rom. in Gregor. 1. Cambd. in Brit. Fulke Answ. to a Romish. cath. pag. 40. Powel. annot. in l. 2. Giral. Cambr. Itiner. Cambr. c. 1. Holinsh. histor. of Eng. c. 21. pag. 102. Stowe histor. in Agricola. Stow. supr. Godwyn supr. their Bishops Bale, Godwyn, their doctors and Antiquaries, Cambden, Fulke, Powel, Holin­shed. Stowe, the Theater writers and others, inclining to this opinion, and some of them plainely teaching, with diuers of the aun­tient fathers, that the 12. Apostles deuided the world amongst them, to preach the ghospell in, assure vs, that to speake in their wordes, The holy Apostles beeing dispersed throughout the whole earth, did diuide the pro­uinces amongst them, to preach the ghospell in; and it is deliuered plainely by sundry auntient writers, that Britanie fell in diuision, amongst the Apostles.

The third and laste generall Rule which these men assigne vnto vs, is, that mention is not made of any Apostle in any antiquitie to haue preached here, but onely of S. Peter S. Paul, and S. Symon Zelotes, none of all these alleadged protestants or any other, I reade doth speake of any other, and amonge [Page 11] these one a protestant Bishop and Antiquarie writeth in these termes. Godwyn Conuers. of Britanie. cap. 1. pag. 2. I finde mention of three onely of the Apostles to haue beene in our Bri­tanie, to wit, Peter and Paul, and Simon Cha­nanaeus, called also Zelotes. For although some haue written that S. Iames preached in Ire­land, and S. Philip in this next adioyninge Gallia Fraunce (which I haue at lardge re­futed in other places) yett noe one historian to my remembrance, and reading, doth teach, that either of those twoe, or any of the rest, except those three before sett downe, were at any time in this Iland.

These Rules of Protestants thus supposed, and allowed, it will with a small labour, eui­dently appeare vnto vs, by these men, and all antiquities, that the moste glorious Apostle Saint Peter was our first father, and teacher in Christ. For first concerning S. Paul, hee himselfe, and other scriptures, and these protestants alsoe confesse, hee was none of the 12. Apostles, by whō the world was soe diuided, and though miraculously called by god before, yett not properly an Apostle vntill in the 13. chapter of the Acts of the Apostles, v. 2. hee was soe ordeyned: [Page 12] as our english protestants by their conferen­ce of the first chapter and verse of S. Paules Epistle to the Romans. Rom. cap. 1. v. 1. are Interpretors hereof, when the other A­postles had preached longe before, and o­therwise alsoe executed their Apostolicke function.

Secondly it is euident by the same holy scriptures. Rom. 1. c. 1. act. cap. 27.28. many Antiquities, and these protestants themsel­ues, soe clearely cōfessinge (Theater of great Brit. lib. 6. Godw. Conuers. Parker. antiq. Britan.) that S. Paul came not to Rome, nor any part neare Britanie, or these westerne nations, vntill many yeares after S. Peter was both come to Rome, and this kingdome of Britanie had receaued the faith of Christ, at the latest in the time of Claudius accor­ding to these protestants by some Apostle as before, the first coming of S. Paul to any of these westerne Regions, beeing longe after in the time of Nero, to whome hee appea­led from the Iewes, and Festus, and soe was brought prisoner to Rome and soe continued two yeares, not going from thence to any other place. Actor. c. 25. v. 10.11.12. cap. 27. & 28. v. 30.

[Page 13]That S. Symon Zelotes should bee the first Apostle that preached here, or was here at all, it is as vnprobable, or rather vnpossible by these protestants: for first diuers of them disable him euer to haue beene here, Stowe and Howes histor. in Agricola Holinsh. hist. of Engl. l. 4. c. 5. rather thinkinge, the place Britānia, where some haue thought hee prea­ched to bee mistaken, and not to bee vnder­stood of this nation, or that Simon which is supposed to haue beene here, was not S. Si­mō the Apostle, but some other of that name, as S. Simon Leprosus, or Nathaniel, also by some named Simon, which preached in these westerne parts, namely in Fraunce, and not vnprobably here.

Secondly these protestants which would haue vs thinke S. Simon the Apostle prea­ched here (Menologie. Graec. in Nathan. Bar. in martyrol. Rom. 28. octob. Guliel. Eisengr. cen­turie· 1. & alij.) refer his beeing here vntil the coming of S. Ioseph of Aramathia, coniec­turinge that hee came with him, who came not hither vntil the yeare of Christ 63. when they graunt that Britanie had receaued the ghospell by an Apostle soe longe before, as is alreadie declared from them. Parker [Page 14] Antiquit. pag. 3. Godwyn. Conuers. of Bri­tanie pag. 10. Thirdly (to make all sure) Such as haue taught that one S. Symon did preach in a place called Britannia; Doroth. in Synops. Maenolog. Graec. 6. Id. Maij. doe al­soe affirme, that the same S. Symon suffered martyrdome, and was crucified in the same place, and they keepe the feast of his mar­tyrdome vpon the tenth day of May. When concerning S. Symon Zelōtes the Apostle, not onely the whole latine church, and all catholicks in the world, but Protestants al­so, both of England, and all other nations, in their most publicke seruice bookes, and kalenders of their churches, receaued and allowed by their parlaments, and highest Rules in their Religion, which all of them ar bownde to obey, and followe, doe cele­brate the festiuitie of S. Symon Zelotes the Apostle, vpon the 28. day of October, aboue fiue moneths after, and all iointly agree, in the historie of his life, and death, teaching hee neuer preached in any part of Europe, or neare our Britanye, and was martyred in Persia, diuers thousands of myles frō hence. Martyrolog. Rom. die 28. Octobr. Breuiar. & Miss. Rom. eod. die. Bed. in Martyr. eod. die. [Page 15] Vsuard. & Ado eod. die. Protestant com. Booke and all their kalenders with their Bibles 28. of Octob.

Now there is noe other left to bee our first Apostle and Father in Christ but S. Peter, except some ignorant or willfull man, will alledge S. Ioseph of Aramathia, who though hee was noe Apostle, yett as some say, hee was sent hither out of Fraunce, by S. Philip one of the Apostles, and soe mediately the same S. Philip. though neuer here in parson, might bee our Apostle. I answere as before, that wee contend for the first Apostle, that either immediately by himselfe, or mediatly by his disciples, preached here, and founded our church, and not to exclude all Apostles in after times, from this kingdome, for I wil at leaste probably shew, that S. Paul was here, a little before his death in an other place; and there alsoe giue his due to S. Io­seph, and his holy company, in a far more honorable degree, then any protestant, or other one writer yet to my reading hath per­formed towards them; But S. Ioseph from whomsoeuer hee was sent, cominge hither but in the 63. of Christ, almost twenty yea­res (as before) after this kingdome had re­ceaued [Page 16] the faith of Christ, neyther S. Ioseph, nor any of that holy fraternitie could bee the first preacher here.

And soe farr vnprobable or impossible it is, that by the Iudgment of our English pro­testants, or others, S. Philip the Apostle should bee then in Fraunce to send S. Ioseph hither, that hee was many yares before cru­cified, & soe dead by martyrdome in Phry­gia at Hierapolis there, in Asia, as the com­mon consent of antiquities, the whole-church of God, and the protestants of En­gland, in the Rituall of their Religion, ge­nerally vsed and allowed by them, and all other protestants doe wittnesse, and therfore keepe his festiuitie accordingly vppon the first day of May, in or about the 54. or 55. yeare of Christ, longe before S. Iosephs co­minge into this part of the world. Bre. Rom. 1. Maij. Martyrolog. Rom. Bed. Vsuara. Ado 1. Maij. Chrysost. hom. de 12. Apost. Abd. lib. 10. Metaphrastes 14. Nou. Euseb. l. 4. c. 24. Ni­ceph. lib. 1. ca. 39. Pet. de Natal. l. 4. c. 107. Antō. part. 1. tit. 6. ca. 11. Eisengr. contra. 1. Prot. Com. Booke and kalend. 1. Maij. Therfore of necessitie, both Catholiks and protestants must needs acknowledge, that S. Peter the [Page 17] most worthie and blessed Apostle, was our first most happy father & master in Christ, which I haue made lardge demonstration of in other places, and will for particulars bee more euident in the next chapter, and this whole history: an historicall truth soe testi­fied by many authors, that Syr William Cambden, whome others therein followe, the best antiquary of this nation, writeth in many editions, Quid ni crederemus? why should wee not beleeue them. Cambden in Bri­tania in diuerse editionis Andree Chesnee l 3. hist. d' Angleterre. Budley pag. 171. Makinge S. Peters preachinge and foundinge the church of Christ here in Britanie a thinge soe certayne, that hee meruayleth any man of Iudgment can make doubt thereof. Ther­fore I may boldly vse these wordes (and af­firme them true) of a protestant Bishop in the name of the rest: Wee should accompt it a greate glory to deriue the pedigree of our spiri­tuall linage, from soe noble, and excellent a fa­ther as Saint Peter. Godwyn Conuers. of Bri­tanie pag. 6.

THE II. CHAPTER. Where both the former is more manifestly de­clared, and in particular farther proued by these protestants, & antiquities by them al­lowed, what highest spirituall offices the same glorious Apostle, and his disciples per­formed here.

TO proue more amply what hath beene said of S. Peters beeing and preachinge here, and to shewe what hee did for the first foundinge of our church: A protestant Archbishop from diuers authorities writeth: Whit gifts Answ. to the Admonition pag. 65. sect. 1. and def. of the Answ. pag. 318. The A­postle Peter did in euery prouince appoint one Archbishop, whom all other Bishops of the same prouince should obey. An other with great priuiledge saith (Sutcliffe Subuers. pag. 3.) Pe­ter preached in [...]e place, but hee there ordeyned Bishops and teachers and founded churches. And to shew that all these and such benefits came to vs first from S. Peter and his holy see of Rome, among other Marcus Antonius de Dominis, now by the greate mercy of [Page 19] God a penitent in the catholicke church, when hee was in profession a protestant in England (Marcus Anton, de Domin. de Re­pub. christian. l. 4. cap. 10. with publick priui­ledg in England) and a chosen champion for that Religion against the Pope by chei­fest protestant authoritie in England, then testifieth: Est caput Roma quatenus ab ea dif­fusum est euangelium in reliquas totius occi­dentis ecclesias, & in multas orientis, atque in barbaras etiam extra Romanum Imperium na­tiones. Rome is the head of the church, in so much as from it the ghospell was diffused in­to the other churches of all the West, and into many of the East, and into barbarous nations also without the Romane Empire. And our. Soueraigne kings speach in parlam. 1. publickly protested of this church of Ro­me: It is our mother church: and conse­quently that it first brought vs forthe in spi­rituall christian birth, as mothers doe their natural children to the world and that wee, except wee will turne bastardly vnnaturall and disobedient children, doe owe and must performe all dutie and obedience vnto it, our most holy mother in Christ. And to fur­ther this our bounden dutie, the protestants [Page 20] of England in their Theater. of the Emp. of greate Britante pag. 203 l. 6. c. 9. num. 5. will helpe vs foreward whoe write in this maner: That S. Peter the Apostle preached the word of life, in this Iland, as to other gentiles hee did, for whome God had chosen him, that from his mouth they might heare the ghospell, as himselfe alleadgeth, and that hee here founded churches, and ordeined preists and deacons, which is reported by Si­mon Metaphrastes out of the greek Antiqui­ties, and Gulielmus Eisingrenius in the first of his Centuries. Therfore this beeing writ­ten by soe learned and holy a man as S. Si­mon Metaphrastes was, and soe auntient a­boue 700. yeares since, and out of such mo­numents and Authorities of the Gretians, as in his time were honored with the Title of Antiquities, this alone might content vs in this matter, as it hath already the best lear­ned protestant Antiquaries of this nation.

But because allowance is giuen to the au­thoritie which cannot be denyed, because it is the maner of Protestants to mynce autho­rities, I will cite that holy auntient Father and Saint. S. Sim. Metaphr. 29. die Iunij. in his owne wordes which bee these. Romā re­dijt, [Page 21] ex qua venit Mediolanum, & Photicen quae sunt ciuitates in Continente. In quibus cum constituisset Episcopos & Presbyteros, venit in Britanniam. Quo in loco cum longo tempore fuis­set moratus, & multas gentes non nominatas attraxisset ad fidem Christi, angelicam aspexit visionem, quae dicebat: Petre, instat tempus tua resolutionts, & oportet te ire Romam: in qua cum mortem per crucem sustinueris, recipies mercedem Iustitiae. Cum ergo propterea Deum glorificasset, & egisset gratias, & apud Britan­nos mansisset dies aliquot, & verbo gratiae mul­tos illuminasset, & ecclesias constituisset, e­piscoposque & presbyteros & diaconos ordinas­set, duodecimo anno Caesaris Neronis rursus Ro­mam reuertitur. S. Peter by reuelation came to Hierusalem, at the death of the mother of God, then returning into Egipt, by Africk came againe to Rome. From whence hee came to Milane and Photice, which bee ci­ties in the continēt: in which when hee had constituted Bishops, and preists, hee came into Britanie, where when hee had stayed a longe time, and drawne many nations not named, to the faith of Christ, hee had an Angelicall vision, which saide: ô Peter, the time of thy Resolution is at hande, [Page 22]and thou must goe to Rome, in which when thou hast suffered death by the crosse, thou shalt receaue the reward of lustice. Therfore when hee had glorified God and giuen thankes for it, and remayned some dayes with the Britans and illuminated ma­nie with the word of grace, and founded churches, & ordeyned both Bishops, priests, and deacons, hee returned againe to Rome in the twelueth years of the Emperor Nero.’

Hitherto the very words of this learned Saint, soe precisely and particularly descri­being the tyme and comming of that glori­ous Apostle into this Iland, & staying here, with his returne to Rome againe, that as noe man except an infidell will or can deny it, no Author of antiquitie or credit auouching halfe so much for either S Paul or any other Apostle to haue beene here at all: soe except wee of Englād wil shew our selues the most vngratefull, & disobedient to that our first, and most glorious Pastor, and parent, of all nations in the world except Hierusalē, An­tioch and Rome, wee ar most engaged to ho­nor and reuerence this most glorious Apo­stle & his Successors in his holy Sec: for nei­ther [Page 23] Pontus, Galatia, Cappadocia, Asia, or Bythinia, which hee himselfe particularly remembreth, 1. Pet. 1. v. 1. nor any other kingdome or nation mentioned in any Au­thor of credit and Antiquitie, and to bee pa­ralelled with him whom I haue cited, appro­ued euen in this point with all Catholicks, and the moste iudicious indifferently myn­ded and best learned protestants, can con­stantly affirme and proue, that they had re­ceaued such benefites and blessings from S. Peter, as this our Britanie, which to visitt hee went soe farr, stayed therein soe longe, and enritched as with soe many and vnans­weareable graces and fauors: continuinge them soe longe, vntill he was admonished from heauē to returne from hence to Rome, as before his cominge thither, hee also was as Metaphrastes, die 29. Iunij. S. Leo serm. de Apostol. with others write, directed to come helpe vs in the west. And if wee will follow the Roman tradition. (Baron. annotat. in 9. Maij in Pudente. that) Domus Pudentis erat primum hospitium S. Petri Romae, the house of Pudens was the first lodging of S. Peter of Rome, wee are more strictly bound to Rome and Rome to vs, that beeinge the house of [Page 24] our renowned christian contrywoman Lady Claudia, as our protestant writers tell vs. Matth. Parker antiq. Britan. pag. 2.3. God­wyn Conuers. of Britanie. Cambd. in Britan. Theater of Brit. l. 6. Now lett vs enquire and sett downe in particular, soe neare as such a desolation and losse of Antiquities as En­gland hath often suffered, will giue vs leaue, of this Archbishop and Bishops in particu­lar, which S. Peter consecrated for vs, to found and begin the first hierarchicall order and Succession in our primatiue church of Britanie.

Many Authors both auntient and later writers and of these late times, both catho­licks and protestants, ar witnesses that S. A­ristobulus, one of the seauentie and two disciples of Christ our Lord, was Bishop of this our kingdome of Britanie. Doro­thaeus Bishop of Tyrus. (Dorothaeus lib. de septuaginta duobus discipulis in Aristobulo.) And the Maenologe of the Greekes are plainely of this minde. The first in his booke intituled de septuaginta duobus disci­pulis, of the seauentie two disciples, wri­teth: Aristobulus ab Apostolo ad Romanos commemoratos Episcopus Britannia factus [Page 25] est: Aristobulus one of the seauentie two disciples, of whom S Paul speaketh in his epistle to the Romans, was made Bishop of Britanie. And to putt vs out of doubt that hee did not mistake, naminge Britania for Bythinia, as a protestant writer would seeme to expounde him, when hee writeth: Doro­theus saith, Aristobulus, whome the Apostle to the Romans remembreth, was made Bishop in Britanie, or Bithania. Stowe histor. titul. the Romans. in Agricola. I thinke this man will hardly finde any Bythania in the world: wee reade of Bethania often in the Gospels, and S. Iohn saith. cap. 11. v. 18. Bethany was nigh vnto Hierusalem about fifteene farlongs off, as our protestants translate and their note there vpon is: that is about towe miles. protest. annot. marginal. in c. 11.11. Io. v. 18. Which was too neare to Hierusalem, to bee a Bishops see, and the old prouinciall ma­keth mention of noe such. And if by Bythania, hee ment the country Bythinia the Region of lesser Asia, against Thra­cia, and next Troas, which was also som­time called Bebrycia, after Mygdonia, and by S. Peter Bythinia in the Apostles time, and after, it is euident that Dorothaeus [Page 26] ment it not, for in the next name which is S. Tyticus, hee saith, that hee was made. Bishop of Chalcedonia of Bith [...]nia. Tyticus meminit & huius Paulus, primus Episcopus Chalcedoniae fuit, quae in Bithynia est. Doroth. supra in Tyticho. Therefore of necessitie by this Author and the rest foe affirming it, without doubt, or any exception, S. Aristo­bulus needs must bee Bishop of this our kingdome of Britanie, noe other place then of that name fitt for a Bishop in the knowne world to apply it vnto.

And thus testifieth the auntient Maeno­loge of the greekes, with others, both catho­licks and protestants of whome I haue here noted some. Maenolog. Graecor. die 15. martij: Baron. annot. in martyrol. Rom. eod. die. Ar­nold. Mirman in Theatr. Conuers. gent. Auth. of the Exam. of the Calend. praefat. and in the 3. Conuers. Syr. Ed. Hoby counterf. pag. 48. Thom. Rogers vpon the Articles of Relig. arti­cul. 36. pag. 197. Protest. Theater of Brit. l. 6. Cambden Belg. That this holy Bishop was ei­ther consecrated here, or sent hither by S. Peter, wee may not question, beeing soe ge­nerally confessed by protestants before, that noe other Apostle did, or then could per­forme [Page 27] that office. And if the Identitie of the name deceaueth vs not, this our holy Bishop or Archbishop, was Father in lawe to S. Pe­ter, his wyues Father, and Brother to S Bar­nabas the Apostle, sent into these west parts by S. Peter: for as Simon Metaphrastes wri­teth. (S. Simon Metaphr. die 26. Iunij.) Accepit Petrus filiam Aristobuli fratris Barnabae Apo­stoli, ex ea genuit filium vnum & vnam filiam. Peter maryed the daughter of Aristobulus Brother of Barnabas the Apostle, and had by her one sonne, and one daughter. Marty­rolog. Rom. 15. Martij. Godw. And beeing called in the Romane Martyrologe as a pro­testant Bishop truely telleth. Apostolorum dis­cipulus the disciple of the Apostles. Conuers. of Brit. It wholy disableth him from beeing disciple to S. Paul, whoe alone of the Apo­stles besides S. Peter was in this kingdome, for the scriptures themselues are wittnes. Actor. cap. 13. v. 2.3.4. that S. Paul was not an Apostle, vntill in the 13. chapter of the Acts of the Apostles, before which time by the protestants before, Britanie had recea­ued the faith, and probably S. Aristobulus was then a Bishop, as many others of the 27. Disciples were. And many ar called the dis­ciples [Page 28] of the Apostles which were peculiarly the disciples of S. Peter, the cheife Apostle, as appeareth in diuers places of the same Authority. S. Aristo. Arch. of this our Britanie.

And that this holy disciple of S. Peter, was not onely our Bishop, but Archbishop alsoe in Britanie, I haue warrant both of Catho­licks and protestants to auouche it; First if wee examine either by Dorotheus or any whomsoeuer writing of the residēcies of the 72. disciples of Christ, wee shall hardly finde any amonge them, which had not the digni­ty of that high callinge, yea hee relateth S. Aristobulus as a cheife amongst thē, & then beeing sent to this kingdome of Britanie soe greate & ample. And where as in other such kingdomes our protestants before assure vs, S. Peter ordeined an Archbishop, wee cānot doubt but in particular it was this his moste worthy disciple, as also the disciple of Christ, which first exercised by S. Peters assi­gnement that Archie, and cheife pontificall order in this Iland.

Secondly, because wee reade it confidētly written, and from more auncient authoritie, that this holy disciple of S. Peter was not on­ly our first Apostle, but here began and first [Page 29] founded the hierarchical order, of our Brit­tish church, a thinge proper to that highest spiritual callinge. Arnold. mirac. Theatro con­uers. gentium in Britan. & Aristobulo. Britānia Straboni à Britone Rege nuncupata, primum A­ristobulum, siue illū cuius meminit S. Paulus, quod Dorothaeo probatur, siue aliū vnū certe ex 72. discipulorum classe Apostolū est nata. Deinde Fugariū & Damianū, qui ordinem Hierarchicè Ecclesiae istic fundatae ab illo inchoatum consti­tuerunt sanxerunt (que) more nimirum Apostolico. Britania so named by Strabo of Kinge Brito or Brutus, had for the first Apostle therof A­ristobulus, either him, whome S. Paule remē ­breth, which Dorotheus approueth, or an o­ther, surely one of the order of the 72. disci­ples, after that Fugarius (Fugatius by others) and Damianus, whoe constituted & confir­med by Apostolick maner the Hierarchical order begun by him of the church founded there. Where wee see S. Aristobulus, the first founder of the Hierarchicall order in this church of Britanie: a thinge which as al pro­testāts against the puritans, maketh the pe­culiar office of an Archbish. Whitgift answ. to the admonit. Bridges eccles. gouern. Bilson against the purit. Couel, Downam, Barlowe &c.

[Page 30]Thirdly, These protestants of England, especially the vniuersitie of Cambridge by their chosen champion Mr. Thomas Rogers for defence of their Articles of Religion of Protestants, writing (to vse his wordes) by the lawfull authoritie of the church of En­gland, allowed to bee publicke. Thom. Ro­gers booke of the faith of England pag. 1. doe playnely saie, that S. Aristobulus, was Archbishop in this our Britanie. Thus hee writeth in the name of English protestants and by their warrant. Rogers supra artic. 36. pag. Albeit the Termes and Titles of Arch­bishops we finde not, yet the superioritie which they enioye, and authoritie which Bishops and Archbishops doe exercise, in orderinge and consecratinge of Bishops, and ecclesiasticall ministers, is grounded vppon the word of God: for wee finde, that in the Apostles daies, how themselues both were in dignitie aboue the Euangelists, and the 70. disciples, and for authoritie both in and ouer the church, as twelue patriarches, saith Beza, and alsoe established an ecclesiasticall heerarchie. Hence came it, that bishop was of Hierusalem Iames; of Antioch Peter; of the Asian churches, Iohn; of Alexandria [Page 31] marke; of Ephesus and all Asia, Timothie: of all Creete, Titus; of Philippos Epaphra­ditus; of Corinth and Achaia, Apollos; of Athe [...]s Dionisius: of Fraunce Crescens; of Britanie Aristobulus. Beza in act. Apost. 1.2.’ D. Chrisosto. in Act. Homil. 33.2. Hieron. in Gal. Euseb. D. Hieron. ad Euagr. D. Hier. in 2. Tim. 1. Theod. arg. in epist. ad Tit. Theod. in epist. ad Phil. Euseb. lib. 2. Dorotheus in Apostol. Synops. Where we see S. Aristobu­lus not onely ioyned in ranke, and dignitie of spirituall preeminence, with the Euange­lists, and Apostles themselues, but with the generall authoritie of the protestant church of England, plainely declared to bee the first founder of ecclesiasticall hierarchie, and Archbishop of this our Britanie. And to giue euident testimonie, that in their iudge­ment this nation of the west, both deriued the succession of the Bishops thereof from S. Peter and Aristobulus, and neuer wanted by such vntil these dayes, they thus conclude in this matter, supra pag. 197.198. ‘Finally from the Apostles dayes hetherto neuer wanted a succession of Bishops neither in the East, nor Weste churches, soe prouidēt hath the almightie beene for the augmenta­tion’ [Page 32] of his glorie, and people, by this kinde, and callinge of men. And thus much for the first Archbishop of Britany ordeyned by Saint Peter.

Now to come to speake of the Bishops hee consecrated and ordeyned for vs, although it is precisely proued before, that such there were: Episcopos ordinauit. S. Peter ordeyned Bishops here in Britanie for vs, and euery Archbishop which is cheife of Bishops, such as S. Aristobulus was vnto vs, doth necessa­rily inferr, and proue some Bishops subordi­nate, and vnder, els hee could not bee the cheife, and principall; for euery Archbishop inferreth necessarily some Bishops or Bishop vnder him their cheife in that callinge. Di­uers Antiquities of Glastenbury, apud Cap­grau. in S. Ioseph, affirme, that one of the holy company of Saint Ioseph of Aramathia, namly his sonne Iosephe was a Bishop, which if so it was, hee must needes bee subordinate to S. Aristobulus. And yett if I would sett downe vncertayne thinges, I might place our holy Bishoppe and marty S. Angulus, in or neare this time, with much more proba­bilitie then some without any authoritie I can finde, referr him to the dayes of Diocle­tian [Page 33] his persecution: or say that S. Martine, to whome the christian Romans, builded & dedicated the church at Canterbury, was a British Bishop, and in this time; for that such a S. Martyne a Bishop there was about those dayes, there bee many testimonies, and that hee was consecrated by Romane authoritie; and soe aunciently to proue it probable, hee was a Britanie, that the auntient Manuscript of Radulphus de Diceto deane of London, or whosoeuer Author of Abbreuiatio chroni­corum, saith, that it was builded in the time of kinge Lucius, for speaking of the time of that our first christian kinge, hee affirmeth. (Abbreuiatio chronicorum in Lucio. M. S) Tunc constructa est extra Cantuariam ecclesia Sancti Martini: then the church without Canter­bury dedicated to S. Martyne, was builded. As diuers also were to S. Peter, our moste glorious Apostle. One I finde consecrated by S. Peter or his successor at Rome, which was both a Britanne, and liued and died a Bishop here in the time of S. Aristobulus, a Germane writer calleth him Achates, but I take not that to bee his name, hee was one of the happy companions of S. Beatus our noble contryman consecrated at Rome, of [Page 34] whome I will speake more when I come to that glorious man, when I haue first entrea­ted of the consecration of S. Mansuetus a renowned Bishop, borne in this Iland, con­secrated by S. Peter himselfe.

This man, as many antiquities say, was na­tione Scotus, by contry a Scot, of the north part of this kingedome, made Bishop by S. Peter, whose disciple hee was before, and sent into these parts, or consecrated by him here, and made Bishop of Tullū in Lorrayne. Tullenses habuere Apostolū, suaeque in Christum fidei pri­mū Antistitem S. Mansuetum S. Petri Apostoli discipulum, S. Clementis Collegā origine Scotū, (Arnold. Merman. in Theatro Conuers. gentiū in Metensib.) The inhabitants of Tullum (saith Arnoldus Mermannius) bad for their Apostle and first Bishopp of their faith in Christ, S. Mansuetus a disciple of S. Peter the Apostle, the fellowe of S. Clement, a Scot by birth. An other citinge alsoe for Au­thors Antonius Democarez, and Petrus de Natalibus, saith. (Guliel. Eiseng. centenar. 1. part. 1. dist. 3. pag. 56. Petrus de Natal. l. 11. c. vlt. Anton. Monchiacen. Democh. l. 2. de Miss. contr. Caluin. c. 33.) S. Mansuetus, natione Sco­tus, ex nobili prognatus familia Simonis Bario­n [...] [Page 35] Apostolorum Coryphaei discipulus, socius B. Clementis Episcopi Mettensis, à Petro Leuco­rum in vrbe Tullensi primus Antistes consecra­tus est anno Christi 49. Tiberio Claudio Cae­sare Augusto. In the 49. yeare of Christ in the Empire of Claudius S. Mansuetus a Scot by contry, borne of a noble family, disciple of S Peter cheife of the Apostles, companiō of S. Clement Bishop of Metz, was By Pe­ter consecrated the first Bishop in the citie of Tullum.

Mermennius, before cited saith, (in Thea­tro conuers. gentium.) that Saint Clement whose companion this our contrye man Saint Mansuetus was, was Bishop of Metz in, or about the 40. yeare of Christ, in the [...]yme of Caius Caligula Emperor: Metensibus fidei Religionisque Antistes fuit S. Clemens Romanus, anno & quod excurrit 40. Caio Ga­ligula Imperatore, S. Petro pontifice maximo. But to admitt, that S. Mansuetus was not made Bishop by S. Peter vntill the 49. yeare of Christ, and was noe Bishop, but an assi­stant of S. Clement, at his first sendeing by S. Peter of him to Metz, yett to haue a Bis­hop of our nation, and consecrated and sent to forreyne parts by the cheife Apostle, is an [Page 36] inuincible argument, that both S. Peter was the first founder and father of the Brittans birth and life in Christ, disposed of all spiri­tuall affaires here, longe before the cominge of any other Apostle, either into this kinge­dome or part of the world to conuert it, and left at that time diuers Bishops in this con­trie, or fitt for that moste holy order: other­wise hee would not haue sent S. Mansuetus of this contrie forth of Britanie, to execute that high dignitie in a straunge nation, such as Lorrayne, where Tullum is, then was, and still is, to this Iland. And this I may more boldly write, by a consequent and conclu­ded leaue, and warrant from our Protestant Bishops, and other such Antiquaries, whoe in their greate Theater of Britanie giue vs diuers graunts, and Rules to leade vs, both to soe tymely a beeing of Saint Peter in this kingedome, & his disciples preaching here, & both claiming & exercising such power­able iurisdiction and authoritie here, as I haue related from others. First they write in these words. (Theater of greate Britanie lib. 6. cap. 9. §. 5)

‘If Peter were here at all (which they graunted and is demonstrated by them be­fore) [Page 37] it was before euer he went to Rome, and the ghospell was preached here, be­fore it was in Rome, if Peter were the first, as some hold, that preached there, both which may bee more probable. Againe thus they write (§ 7.) It hath passed with allowance amonge the learned Senate of our Antiquaries, that when Claudius began to bannish and persecute the Christians in Rome (which they think to bee before this time of S. Mansuetus beeing Bishop of Tul­lum) many Romans and Britans beeing conuerted to the faith, fled thence into these re­mote parts of the earth where they might & did, more freely enioy the libertie of their professions. And from this Sanctuarie of saluation, the sad lamenting Lady Pompo­nia Graecina, the wife of Aulus Plantius, the first Lord lieutenant of Britanie brought that Religion, whereof she was accused and stood indited vppon life and deathe, which was noe other then the Christian’ profession. And to interpret themselues more clearlye where (as they hould) this greate Lady the Lord Lieutenants wife was conuerted, thus they sett downe their marginall direction concerning this matter. [Page 38] Aulus Plantius his wife became a christian in Britanie.

Now to assure vs how soone it was, that S. Peter and his disciples had made soe hap­pie an entrance, and wrought soe glorious effects in this our kingdome, these very Pro­testants tell vs. That Aulus Plantius was sent hither out of germany, with an army the se­cond yeare of Claudius, which was (as some Protestants write) in the 44. yeare of Christ, by others the 45. and stayed here but a short time, returninge to Rome and triumphing there, for his victories ouer the Britans, in the yeare of Christ 49. and then in the yeare 50. Publius Ostorius Scapula was Propraetor here. (Theater supr. lib. 6. c. 6. pag. 193. Pro­testants in Festis Regum an. Dom. 44. Claudij 3. Stowe and Howes histor. an. D. 45) By which accompt of these Protestants themselues, this lamentinge Lady Pomponia Graemia, by them here conuerted to the faith of Christ, and all her christian company, as chaunceth in such cases at soe greate parsonadges conuer­sion, and many other christians of the Bri­tans, which they say were then conuerted by those disciples of S. Peter, or by himselfe, (noe others then beeing here) must needes [Page 39] bee conuerted before, or in the 49 yeare of the Incarnation of our Sauiour, in which as I proued before, our contryman S. Mansue­tus, was ordeyned Bishop of Tullum by S. Peter, which was 14. yeares before the co­minge of S Ioseph of Aramathia hither, by all antiquities, and diuers by the scriptures themselues, before S. Paul came to Rome or any westerne nation.

And if wee may beleeue the Protestant writers of the Theater, they make the co­ming of S. Paul to Rome, longe after, wri­ting in these wordes. (Theater of greate Bri­tanie supr. l. 6. §. 7.) Paule came not to Rome till the tenth of Nero. When both by them and the scriptures, hee was a prisoner two yeares, and could not depart from Rome. Which maketh these Protestants reckoning 16. or 17. yeares after the conuersion of soe many in Britanie, and consecration of S. Mansuetus that holy Bishop by S. Peter. And to proue further vnto vs, not onely that these first christians of Britany were conuerted by S. Peter, but that others of this our nation, were euen at this time, consecrated preists, and Bishops alsoe by S. Peter, these Prote­stant Bishops and others, hauing immediatly [Page 40] spoken before of the conuersion of Lady Pomponia Graecina herein Britany in or be­fore the 49. yeare of Christ, they proceede in these wordes. ‘(Theater of the Empire of great Britanie l. 6.8.9. B. Rhenan. in history of Germany. Pantaleon.) And much about these times, as B. Rhenanus in his history of Germany, Pantaleon, and others doe re­porte, one Suetonius a noble mans sonne in Britanie, conuerted to the faith by the first planters of the ghospell in this Iland, and af­ter his Baptisme called Beatus, was sent by the bretheren from hence, vnto Rome to bee better instructed, and further directed by Saint Peter himselfe. And returninge through Suitcerland, found such willingnes and flockinge of the people to heare, and re­ceaue the doctrine of Christ, that hee there stayed, and built an oratory not far from the bake Thun, & neare the Towne called Vn­derfewen, where in preachinge and prayers, hee employed his time to the day of his death, which happened in the yeare of gra­ce 110.’

Hitherto the words of our english Prote­stants, of this glorious and renowned man, far exceeding that which they giue him here: [Page 41] for as their Author Henricus Pantaleon. (de viris Illustr. Germaniae part. 1 p. 114 a German Protestant writeth plainely of him, that hee was, the Apostle of Heluetians. S. Beatus Hel­uetiorum Apostolus. Which Title and name none but puritans of anie Religion will giue to any but Bishops, and none but such which onely haue power to consecrate preists, (without which a true church cannot bee) can either bee, or truely called their Apo­stle. And that this holy Bishop of Britanie though hee staied most in Heluetia, yet that hee was principally sent to bee a Bishopp in Britanie by Saint Peter, it is euident by these Protestants before, testifyinge that hee was returning into Britanie, and soe chei­fely directed by Saint Peter: (Pantal. su­pra Stamph. lib. 7. de Sanct.) Which Pan­taleon with Stamphius and others doe more plainely witnesse, saying. S. Beatus ille nobi­libus parentibus natus ex Britannia, in pa­triam rediens &c. S. Beatus borne of no­ble parents in Britanie, returninge into his contry: and adding of him, omnia bo­na pauperibus distribuit: hee distributed all his goods to the pore: must needes bee in Britanie, where of these his goods he was to [Page 42] make distributor of them. And these Germā historians tel vs, that hee had an other com­panion sent and directed with him, from Rome by S. Peter or his authoritie there, and beeinge alsoe a Britaine returned hither, beeing consecrated Preist or Bishop by the same authoritie, and at the same time.

So that wee see by these Protestants them­selues, that soe longe as S. Peter liued, the Bi­shops and Preists of Britanie were consecra­ted by him in this contry, and in his absen­ce hence went vnto Rome for their conse­cration, and to bee directed by him. This o­ther companion of S. Beatus, borne in this kingdome, and consecrated at Rome by S. Peter, and returninge hither, where for any thinge wee reade otherwise in histories, hee continued in preaching all his life, and died here, some Germane writers haue na­med Achates. (Anonymus apud Beat. Rhenan. de Reb. German. l. 3. pag. 172. Rhen. supr.) Whether that was his true name or noe, it is not materiall to my purpose to question here: the historie it selfe in germany beeing soe certainely and generally receaued, that it is, and aunciently was published, printed, and painted in their churches there. Hac [Page 43] historia non solum picta est in templis ac scripta, sed etiam typis expressa: of this historie men­tion is made, especially of S. Beatus in the Romane Martyrologe, S. Beda, Vsuardus, Molanus, Gulielmus Eisengrenius, the An­tiquities of Heluetia, and expressely in the auncient monuments of the church of Con­stance, and others. (Martyrolog. Rom. 9. die Maij. Beda Vsuard. & Mol. ab. Guliel. Eis. cen­tur. 2. part. 5. Annal. Helu Momment. Eccle-Constant. Baron annot. in Mart. Rom. 9. Maij.) neyther can wee thinke that these two holy Bishops or preists of this kingedome of our Britanie were singular in this, but that wee had more so consecrated, and directed from Rome besides them, and needed not Bis­hops and pastors here, otherwise S. Beatus would not haue stayed moste of his time in Heluetia, forth of his contry, nor S. Peter his consercator and director, & our Apostle by these Protestants before, giuen allowāce vnto it.

Neyther had S. Beatus beene sent (the words of our Protestants and Pantaleon al­soe) by the brethren from hence vnto Rome to bee better instructed and further directed by S. Peter himselfe. (Theater, and Pantal. supr.) [Page 44] But that the Brethren and Christians here depended of Saint Peter, and accompted it both their dutie, and honor to this nation, to haue their spirituall Guides, Bishops, and Preists consecrated and directed by him, and his Apostolicque supreame power and commaunde, in Religious thinges.

Now lett vs returne to S. Peters beeinge here in Britanie; whereof I haue spoken be­fore, how to supply all spiritual wants of this kingedome, and founde our church, in Bri­tannia longe tempore fuit moratus, he stayed in Britanie a longe time, as the greeke anti­quities remembred vnto vs by our Protestāts haue told vs: and to expresse his greate lo [...]e, & care, to this & other western natiōs, more particularly comended to his chardge, this longe time was soe longe, and his loue to vs so greate, that as both S. Simō Metaphrastes, and Eusebius Pamphili in some booke not now, but in the time of Metaphrastes extāt, and by him constantly cited, say: S. Peter stayed at Rome, and in Britanie, and the cities of the west, three and twentie yeares. Eusebius Pamphili dicit Petrum viginti tres annos trās­eg [...]sse Romae, & in Britannia, & in ciuitatibus quae sunt in occidente. (Simon Metaphrastes [Page 45] die 29. Iunij. Eusebius Pamph. apud eund. supr. Surius 29. Iunij.) allotinge onely as it seemeth the rest of the 25. yeares which is common­lie said, the time of his beeing at Rome and these parts, to his Iorney in the east, at the time of the migration of the B. Virgin our Lady forth of this world. Which is confir­med by some of our Protestant antiquaries of England in these words. This yeare 70. beinge the fourteenth yeare of Nero Bassus and Tuscus, beeing then Romane Consuls, the holy Apostle S. Peter hauinge accomplished his preachinge, in the west parts, returned to Rome, where hee preached agayne, as hee did before. (Ioh. Stow and Ed. Howes histor. titul. Romans in Iulius Agricola.)

And before his departure hence, as I haue allready remembred, besides S. Man­suetus, S. Beatus and such as hee consecrated Bishops of our nation in forreyn places, or for them out of Britanie, hee ordeyned here, and for this kingedome Bishops, Preists & Deacons. Apud Britannos Episcopos, presbyteros & diaconos ordinauit. Who these Bishops in particular were, I reade noe man precisely to sett them downe, yett if wee will followe the antiquities of Glastenbury [Page 46] saying that S. Iosophe the sonne of S. Ioseph of Aramathia was a Bishop, as both Catho­licks and Protestants allowe them in other things: I craue pardon probably to write, that he was one of them which S. Peter con­secrated here.

First, because as is graunted, before S. Aristobulus our Archbishop, vnto whom S. Ioseph, whether Bishop or noe, was subiect, was ordeyned by S. Peter. Secondly because S. Ioseph is named a Bishop, and yet in pro­bable iudgmēt none when hee came hither, with his Father S. Ioseph, for by the same and all other antiquities and histories of that matter, S. Ioseph his Father noe Bishop, was the Abbot or Superior of all that company, yet neither Catholick nor Protestant will easily instance that Bishops, by order and Sacrament Superiors, were or might bee In­feriors or subiects to any of Inferior degree.

Secondlie there is noe possibilitie by any authoritie, that I finde at all, to surmise that S. Ioseph was a Bishop before his cominge hither, but the wordes of the antiquitie which say of him: that Iesus consecrated him Bishop before in the citie Sarath: Quem Domi­nus Iesus prius in ciuitate Sarath, in Episcopum [Page 47] consecrauit. (Antiquit. Glast. apud Capgrau. in S. Ioseph ab Aramathia.) Which noe Pro­testant will or may by their Religion say, was a true and reall consecration, but ra­ther propheticall, what should bee done, by orderly consecration after. For this vision was longe after Christs Ascension into hea­uen, where all Protestants of England euer since, imprison him to keepe him from being present in the B. Sacrament of the altar.

Thirdlie they and all others generally de­nie such extraordinary proceedings, where an ordinary and vniuersall order, as in this case is appointed by Christ himselfe. Wher­fore S. Paul himselfe that vessell of Election, and extraordinary Apostle, though miracu­lously conuerted, chosen, and called, yett bee neither was actually a christian without externall baptisme, nor a Bishop but by Im­position of hands, and ordinary consecra­tion. And wee reade of S. Sampson, our holy Archbishop of yorke, that before hee was a Bishop, S. Peter, S. Iames, and S. Iohn appeared vnto him saying: (Io. Capgrau. in S. Sampsone Episc. & Confessore.) Our Lord Ie­sus Christ hath chosen thee for a Bishop, and sent vs to consecrate thee: whom when they had [Page 48] consecrated with benediction, they disappeared out of his sight. Nocte quadam vidit se densissi­mis candidatorum turmis circundari: & tres Episcopos vestibus aureis ornatos, cum illo eccle­siam ingredientes orare, cuius vnus illorum ab ipso inquisitus, qui esset, ait. Ego sum Petrus Christi Apostolus, & hic frater Domini Iaco­bus, & Euangelista Ioannes. Dominus Iesus Christus te sibi in praesulem elegit, & te conse­crare nos misit. Quē cùm benedictione consecras­sent, ab eius oculis elapsisunt. And yett nei­ther S. Sampson nor any other tooke this for a reall consecration, but onely figuratiue of that which was after to bee done by the ho­lie externall rite of the church of Christ; vntill as wee reade in the same history, our holy Archbishop S. Dubricius vpon the ap­parition and message of an Angell did truely and really, externally consecrate him a Bishop: nec multo post Angelus Domini beato Dubricio apparens, Sampsonem ordinari Episcopum praece­pit. (Capgr. supr.) Soe I might exemplifie in many such cases, only propheticall and figu­ratiue, what should afterward bee done, and not what was then effected.

Therfore if S. Ioseph was a Bishop as that antiquitie persuadeth, by that figuratiue vi­sion, [Page 49] & not cōsecrated before hee came into Britanie, as is shewed before, & wee reade of no other which at that time made, & conse­crated Bishops but S Peter, I may probably at the leaste affirme, that S. Iosephe was one of them which S. Peter at his departure hēce, (S. Iosephe beeing certainely here at that time) was consecrated Bishop by Saint Peter here in Britanie. And when I finde both Ca­tholicks and Protestants affirme, (Martyrol. Angl. 7. die Februarij. Drekin Almin. an. 1620. 7. Feb. with others.) that S. Angulus was our Bishop of London & martyr, and yet noe hi­storiā, Catholick or Protestāt, putteth him in the nūber of them which were Bishops there after the time of K. Lucius, but quite leaue him out of that catalogue, as appeareth by our Protestants Harrison, Godwyne, Stowe & others which with al diligēce they could, haue collected the auncient Bishops of Lon­don, I must needs drawe him to an higher time then that of kinge Lucius was, before which noe consecration of Bishops in Brita­ny was, or is so memorable as this by S. Peter the Apostle (Harris. de script. of Brit Godw. Ca­talog. of Bishop in London 1. Stowe and Howe. l. hist. Lucius Iocelin of Furnes l. de Episc. Brit.

[Page 50]And to end here the Relation of S. Peters proceedings in Britanie, wee haue clearly, deduced, with the allowance of our best En­glish Protestant Antiquaries, and other Au­thors by them approued; That S. Peter Prin­ce of the Apostles, was our first Father in Christ, and renowned Apostle, both imme­diately by himselfe, and his holy disciples; That hee performed here all cheife and emi­nent pastorall duties and offices, when our Emperors with our Lieutenants here, as also all our Kings were pagan Infidels; That hee ordeyned and consecrated for vs Bishops, preists, and other clergie men, and founded churches to the honor & Religion of Christ, and the honor of his blessed Mother S. Mary the Virgin, (few other christian Saints then deceased) as that of Glastenbury not soe de­dicated without his approbation, beeing cheife in such affaires. Hee consecrated o­ther Britans out of this nation, exemptinge them from the pagan seruice of those such remembred princes, hee sent them by autho­ritie to preach the ghospell, in other contries, hee or his disciples conuerted Pomponia Graecina the Lord Lieutenants wife of Bri­tanie, as these Protestants haue proued, and [Page 51] many in the like case, their husbands conti­nuing in their infidelitie, and contradiction, and many husbands and children, the wiues and parents not allowinge, as seruants in respect of their Lords and masters, and Sub­iects in regard of soueraignes.

I, a Catholick Preist, now demaund of the best learned Protestāts Bishops of England, whether these proceedings and prerogati­ues in that moste glorious Apostle, and his worthie disciples, our first Masters in Christ, were not as greate and ample, as the renow­ned Preists and Catholicks of this kinge­dome now attribute, and giue to the Popes of Rome his Apostolicke Successors? Wee whoe haue reade moste, and suffered much for this cause, cannot see the difference, or finde instance of disparitie, except in num­ber of parsons, lesse or greater quantities of groundes, and some improportions in such thinges, which make noe essentiall diuersi­tie, for otherwise wee haue beene told by the best learned Protestants with others, that S. Peter and his disciples did manifest­lie and directly transfer and chaunge those parsons, places, and propertie of thinges of this our Britanie from a temporall, to al spi­rituall [Page 52] vse, from the commande (except in temporall dutie) of the present Emperors, Lieutenants, Kings and Soueraignes aliena­ted from Christiā Religion, to the cōmande of Christ, his Religion, our moste holy Apostle and his disciples, by his authoritie soe directinge.

THE III. CHAPTER. How in the rest of this first Hundred yeares of Christ after Saint Peter, The Aposto­licke See of Rome, still continued and ex­ercised this supreame spirituall power in Britanie.

IT is a question, not onely amonge Catho­licks (but some Protestants also) whether S. Linus & Cletus were Popes after S. Peter, or onely Suffragan Bishops, as soe ordeyned by him at the first. And Pope Leo the second an holy Saint, with there nowned of our Hi­storians to omitt others, S. Marianus & Flo­rentius Wigorniensis, say plainely: Si Petrus Apostolorum princeps adiutoris sibi asciuit Li­num & Cletum, non tamen pontificij potestatem cis tradidit, sed Clementi successori suo. If Peter [Page 53] Prince of the Apostles, did take Linus and Cletus to bee his Adiutors, yett hee gaue not them the Papall power, but to Clement his successor. And Linus and Cletus did no­thinge by their owne Lawes and power as popes, but only soe much as was commaun­ded them by S. Peter. (S. Leo 2. in epist. decre­tal. Marian. Scot. lib. 2. aetat. 6. Florent. Wigor. in Siluan. & Otho Consul. Robert. Barns in vit. Port. Rom. in Linum.) Therfore to omitt doubtfull and vncertaine thinges, and to come next to S. Clement whoe moste cer­tainely by all Cathololicks and Protestants was Pope of Rome nominated by S. Peter: (though Baronius and others whom he al­leageth are of opinion that S. Clement yeel­ded his right, and did not exercise the office of supreame pastour til after Linus and Cle­tus, yet who in S. Peters life him were his Coadiutors & after his death his successors before S. Clemēt, (to 1. Annal. p. 742.743.744.745.) before any other: by this Pope, Doctors were sent into the west (as our Protestants tell vs (Margin. annot. vppon Matth. Westin. an. 94. Matth. Westm supr.) in greate numbers, as S. Denis, Nicasius, Taurinus, Trophimus, Paulus Narbonensis, Saturninus, Martialis, Gratianus, [Page 54] Iulianus, Lucianus, Firminus, Photinus all Bishops, & they add S. Regulus. Whome al­though they setle thē with their Bishopricks in Fraunce, yett it proueth the power & spi­rituall commaund of that holy pope, to haue extended it selfe aswell to this kingdome, one and the same reason beeing for, and a­gainst them both.

But wee finde diuers Authorities both late and auncient to induce vs, to consent that some of these named holy Bishops, sent at this time, by S. Clement, were sent by him into this kingdome of Britanie, namely S. Taurinus and S. Nicasius: and that S. Tauri­nus was Archbishop or Bishop of yorke. A­monge others, William Harrison a Prote­stant historian. (In descript. of Britanie. pag. 23. Chronolog. ibid. an. 141.) produceth an Antiquitie that soe affirmeth: whereuppon hee writeth in this maner: Whether Taurinus Bishop ouer the congregation at yorke, were one of the nyne schollers of Grantha Cambridge spoken of in the chronicles of Burton, I doe not certainely finde. But certayne it is, that Wal­terus Rollewink in his history fasciculus tem­porum. (an. 94.) saith. S. Taurinus was Episco­pus Eboracensis, Bishop of yorke, which is here [Page 55] in Britanie: and soe not Ebroicensis in Fraunce, where the same or an other of that name was Bishop about the same time And an other late writer. (Harris Theatrum. l. 1.) in his manuscript history, alleadging both S. Antoninus and diuers others, saith: diuers haue written that both S. Nicasius and Tauri­nus were here in Britanie, and for S. Taurinus, S. Antoninus saith, that S. Taurinus: filiam Lu­cij Regis Britanniae à morte suscitauit. S. Tau­rinus did raise from death the daughter of Lu­cius, Kinge of Britanie. (S. Antonin. hist. part. 1. titul. 6. cap.) Which directly proueth, that S. Taurinus was here in out Britanie, & this Kinge Lucius for certaine, was eyther hee that liued to receaue the faith of Christ pu­blickly in the time of Pope Eleutherius, be­ginning his reigne in the yeare of Christ 124 (Matt. Westm. an. 124.) or Lucius Ante­nous the Romane praefect in Britanie called there vppon. Rex Britanniae, Kinge of Bri­tanie, as well hee might, prescribinge lawes vnto vs in Britanie as Hector Boethius. (Sce­tor. hist. l. 5. fol. 76.77.78.) with others witt­nesse: and was resident at yorke in the time of the Emperor Adrian, when and where S. Taurinus is supposed to haue beene Bishop [Page 56] and wrought this miracle. For S. Anacasius beeing sent hither by S. Clement, they which teach soe. (Harris supr.) produce the french histories that hee preached to the Bri­tans, which in that time were onely those of this kingdome, the little Britanie in Fraunce then and longe after named Armorica, and not Britannia.

And yett to omitt others, Arnoldus Mer­mannus in his Theater of the conuersion of nations, (§. Britones.) saith, that amonge other people, S. Anacasius beeing delegated thither an Apostle by S. Clement, did instruct and informe in the faith the Britans, and all the waste of the Ocean Sea. Britones, Norman­dos, Rhotomagenses, Picardos, omnemque Ma­ris Oceani tractum instruxit, formauitque fide S. Nicasius à S. Clemente illuc Apostolus dele­gatus. And to putt vs out of doubt, that S. Clement did take vppon him the spirituall chardge of this our Britanie, as well as of Fraunce and other places, the same Au­thor from others testifieth, that our Arch­bishop S Aristobulus whoe as Eisingrenius saith, had beene a Bishop from anno Chri­sti the 39 the 39 yeare of Christ, was yett our Apostle in Britanie aliue in the yeare of [Page 57] Christ 99. S. Clement then Pope. Et quod excurrit 99. Clemente Pontifice Maximo, Do­mitiano Imperatore. (Guliel. Eis [...]ng. centen. 1. part. 1. dist. 7. fol. 67. Arnold. Mermman. Theater conuers. gent. in Albione) And wee haue vett in England an old manuscript, a short historicall relation. (M. S. antiq. pr. Stores in Exordium) Of the publicke Masse, and church seruice, of the Britans, and French men, from the Apostles time, written before the vnion of the Britans with S. Augustines mission, by S. Gregorie, and written by a Brittish Author, testifying that the publicke church seruice and Masse, both of the french and Brittans was carried vp to Rome to S. Clement, to bee examined and approued by him then Pope, which hee ac­cordingly performed by his papall power, & this Masse was euer after vsed both in Fraū ­ce, and this our kingedome of Britanie.

Soe that moste euident it is, by those few Antiquities left vnto vs, that in the time of S. Clement whoe was Pope in the later end of the first, & beginninge of the second hundred yeare of Christ, this our church of Britanie was wholly in spiritual thinges, de­pendant and subordinate to the church and [Page 58] Popes of Rome: and thus much of the first age and hundred yeare, from the birth of Christ. When here and of this nation there were yett liuinge many Bishops consecrated by S. Peter, and the Romane Papall authori­tie: S. Aristobulus, Mansuetus, Beatus, and probably S. Iosephe, Taurinus, Nicasius, Angu­lus, and others: for to add to the former, S. Anacletus saith in his Epistle, approued by our Protestants of England, our contryman S. Marianus and others. (Rob. Barns in vita pont. Rom. in Anacl. Mar. Scot. l. 2. de aetat. 6. col. 250. Florent. Wigorn. in Domit.) that the prouinces where Archbishops were, were diuided by the Apostles and S. Clement his predecessor, ab Apostolis & Beato Clemente praecessore no­stro, ipsa Prouincia diuisio renouata est. (Some do make Clitus and Anaclitus alone, and make him praedecessour to S. Clement see. Baro. to. 1.) Therefore most euident it is that S. Clement tooke vppon him and exercised, this su­preame Papall and spirituall power in this kingedome.


THE IV. CHAPTER. Shewing by these Protestants, how the popes of Rome in this second Century of yeares clay­med, had, and exercised supreame spirituall Iurisdiction and power in Britanie.

TO begin with the second age, and hun­dred yeare, Saint and Pope Anacletus offereth him selfe first, beeing the next and immediate Successor to S. Clement, and as hee himselfe wittnesseth. (Epist. decretal. Ma­rian. Scot. l. 2. aetat. 6. col. 250. Florentius Wi­gorn. in Domitiano. Matth. Westin. an. 102.) Both instructed, and taught and made preist by S. Peter cheife of the Apostles: vt à beato Pe­tro principe sumus instructi, à quo & presbyter sum ordinatus. This holy Pope S. Peters dis­ciple beginning his papacy in the 102. yeare of Christ as our Protestants of England en­forme vs. (Rob. Barns. in vit. pontif. Rom. in Anacleto. Ormerod. pict. of Pap. pag. 78.) Thought that the primacy ouer all churches [Page 60] was graūted to the church of Rome by our Lord himselfe, and ouer all Christian people. Ab ipso Domino primatum Romanae Ecclesiae super om­nes Ecclesias, vniuersumque Christiani no­mine populum concessum esse asseruit. And they tell vs further, how according to this supreamacie graunted by Christ to the Sea of Rome, ouer all churches and Christian people, hee executed the same in makinge his general decrees, bindinge all Bishops, Priests and others, both concerninge the most blessed sacrifice of the Masse, and Iu­risdiction.

Amonge other thinges, to speake in Prote­stant words. (Rob. Barns supra.) Episcopos of­ficio pares, ordine duplici distinxit: eos primates, siue patriarchas appellari voluit, qui in illis ciui­tatibus praeessent, in quibus olim primarij Fla­mines sederunt: in alijs metropolitanis vrbi­bus, Episcopos Metropolitanos vel Archiepis­copos nominandos esse censuit. Hee distinguis­hed Bishops equall in order, into two de­grees: causinge them to bee named Pri­mates, or Patriarkes, which ruled in those cities, in which of olde the Archflamens did sitt: in other Metropolitane cities, hee would haue them named Metropoli­tans [Page 61] or Archbishops, and hee calleth this not his owne decree, but the decree of S. Clement his predecessor, and Saint Peter al­soe. (Anacl. supr. & apud Mar. Scot. & Flor. Wigorn. supr.) And setteth downe in a cer­tayne Tome, what cytes were to haue pri­mates, both accordinge to his owne, S. Cle­ments, and the Apostles order.

And this decree of Sainct Anacletus, in this highest question of Iurisdiction, was soe vniuersall and generall in it selfe, soe embraced of all, and includinge, that as not onely Giraldus Cambrensis, and aun­cient authorities of this nation, (Lib. 2. de Iure Metropol. eccles. Meneuen. ad Innocent. 3.) but the cheife Protestant Antiquaries themselues, as Mathew Parker the first Pro­testant Archbishop of Canterburie, (Lib. antiquit. Britannic. pag. 24.) and Syr Iohn Prise, (Io. Pris. defens. histor. Britan. pag. 73.) doe plainelie acknowledge, that by that Tome of Saint Anacletus Pope, it was conteyned and decreed, how manie and which were the places throughout all this Iland euen as it conteyned England, Scotland, and Wales. And thereupon this Protestant Archbishopp, doth in expresse [Page 62] termes call the diuision of Britanie in that respect: Ex Anacleto huius Insulae diuisionem. The diuision of this Iland according to the de­cree of Pope Anacletus: And though this di­uision was not actually made at that time for setting Archbishops in those prouinces at that time, but was deferred vntill in after when the faith was recreaued here in more publicke maner, when persecution ceased, or was mitigated; yett by these authorities there is noe doubt, but this holy Pope both claymed, and exercised the same highest spi­rituall Iurisdiction, as well in this, as all o­ther nations, that decree beeing generall, and without limitation for all nations, as it is allowed by these Protestants, and making all prouinces in the knowne world, substi­tute and subordinate to the church of Rome in such affaires, and none exempted.

And as this decree alone will witnes, hee sent as opportunitie and the cause required, Bishops and preists into other contries, soe he did the like to this, to encrease and conti­nue that happy buildinge, which his prede­cessors had founded here before. Soe wee must say of his immediate Successor Saint Euaristus, except wee will reiect the autho­ritie [Page 63] of one, of our moste auntient and ap­proued historians, Nennius, who in his ma­nuscript auntient history, written if wee may beleeue the Protestant Bishop Bale. (l. de scriptor. cent. 1. in Nennio.) A thowsand yeares since, confidently affirmeth that, Bri­tannicus Rex, A kinge of Britanie receaued an ambassadge from Euaristus Pope of Rome, to re­ceaue the faith of Christ, missa legatione à Papae Romano Euaristo; (Mennius hist. M. S.) who yett sayth with others, that the generall cō ­uersion of this land, was not vntill the yeare of Christ 167. others making it later.

This holy Pope began his papacie in the yeare 111. and liued therein vntil 120. be­fore which time our kinge Coillus, brought vp at Rome, was soe well disposed to Chri­stian Religion, that as our Protestants and the antiquities of Glastenbury tell vs, hee confirmed the twelue hides of land to the re­ligious Eremitage of Glastenbury. (Anti­quitat. glast. apud Capgrau. in S. Ioseph and others.) And therefore cominge from Rome into Britanie to bee kinge (his Father kinge Marius beeinge deade) wee cannot thinke but as many of our contrimen his subiects then at Rome, were Christians, and in soe [Page 64] greate number, that in one Brittish house there, the house of S. Claudia our British Lady, and children after her, there were at, or soone after this time, in the time of Pope Pius the first, 96. christians: (Act. 5 Puden­tianae Breuiar. Rom. in vit. eius 19. Maij.) So many of them, and of other nations also, and cleargie men, were sent hither by the Pope of Rome at that time, which many of our Protestant historians will confirme, as­suringe, that both now and at all times vn­till the conuersion of kinge Lucius, there were many christians which came from Rome, liuinge in this kingdome. (Godwyn Conuers. of Britanie pag. Caius l. 1. antiq. Can­tabrig. Will. Harrison. descript. of Brit. Ho­linsh. hist. of Engl.) Soe doe diuers auntient antiquities of the Annals of Burton, and others of forreine nations.

And touchinge the time of Pope Alexan­der the first, next successor to S. Euaristus, hee beinge made Pope in the yeare 120. and continuinge Bishop of Rome by common opinion 8. yeares, and fiue moneths, in the fourth yeare of the papacie of this blessed Saint, as both Matthew of Westminster. (Annal. Burton. an. 141. Catal. Episcop. Tungr.) [Page 65] and the autient Table hanging in the church of S. Peter in Cornehil, in London, then builded in the time of kinge Lucius, witt­nesse, beeinge the 124. yeare of Christ. The yeare of our Lord God 124. Lucius was crow­ned kinge: soe the one, & the other saith: an­no gratiae 124. Coillo Britonum Rege defuncto, Lucius filius eius regni diademate insignitus est. In the yeare of grace 124. Coillus kinge of the Britans beeing deade, Lucius his son­ne was crowned king. Math· Westin. an. 124.

This kinge Lucius, although neither hee nor the kingdome were yett soe generally conuerted, yet well knowinge that many preachers had beene sent hither from Rome, and diuers Brittans here were desirous to em­brace the faith of Christ, did not onely giue way vnto it, in this beginning of his Reig­ne, but except Albertus Krantzius a man well acquainted with our Brittish antiqui­ties (as a Protestant antiquary witnesseth) doth deceaue vs. (Io. Caius antiq. Cantabrig. l. 1. Albert. Krantzius Metropol. l. 1. cap. 6.) Did write vnto S. Alexander the first, Pope of Rome to haue christian Religion preached in this kingedome. Religionem Christi Lucius quondam Britanniae Rex, ab Alexandro primo [Page 66] eius nominis summo pontifice, impetrauit in In­sula predicari. Lucius Kinge of Britanie did obteyne of Pope Alexander the first, to here Christian Religion preached in that Iland. Which is confirmed by many Authorities, prouening vnto vs, that this Iland at, and immediately after that time, had diuers preachers of the faith of Christ, and among them some Bishops, besides those I named before, to proue that wee had a continuall succession of holy Bishops from Rome, as these alsoe were, from our first christianity.

And that wee had many preachers, and many by them conuerted, may appeare by that is acknowledged before from these Protestants: to which many of them add, & from antiquities, that many Schollers & Doctors of our Vniuersities then were con­uerted in the yeare 141. nyne in one place of Cambridge. In peruetustis Annalibus Bur­tonensibus sic lego. Anno Domini 141. hic bap­tizati sunt nouem ex Doctoribus & Scholari­bus Cantabrigiae. I doe reade (sayth one) in very old Annals of Burtō thus. In the yeare of our Lord 141. here were baptized nyne of the Doctors & Schollers of Cambridge. (Caius lib. 1. de antiq. Cantab. pag. 95. Theater [Page 67] of greate Brit. lib. 6. Harris. descript. of Brit.) Like to this haue many other Protestants: who assure vs, this succession could not come from S. Ioseph of Aramathia and his company, for a Protestāt Bishop, according to the truth of histories writeth: (Godwyn. conuers. of Brit. pag. 16. c. 3.) It seemeth that Ioseph and his fellowes preuayled little by their preaching, and therefore gaue themselues at last vnto a monasticall and solitary life in the Iland of Aualon.) And euen their memorie was soe much forgotten when kinge Lucius was conuerted, that as our best antiquities wee haue of that matter, tel vs, those which S. Eleutherius sent from Rome, found the best information of them at Rome, & their auncient howse or church was foe desolat, that it was become, Latibulū Ferarum, a den for wyld beasts at their cominge hither. (Antiquit. Glaston. apud Capgrau. in S. Io­seph Aramath. in S Patr.)

I finde in histories no others, from whom wee haue the leaste probabilitie to clayme a continuaunce in Religion, therefore it must needs bee from Rome, from whence alsoe wee had amonge these holy men, some Bis­hops to continue a succession from thence. [Page 68] For although S. Beatus was but lately deade liuing vnto this yeare 110. it is not vnlikely but his companion was still liuinge, and except there were twoe of that name, and in those times and the same contrie, which no history doth remember, S. Mansuetus was yet a liue, and longe after vntil wee had ma­nie other Bishops sent from Rome, or con­secrated here by the Romane authoritie, in the time of this Kinge Lucius. For wee reade in the Annals and Catalogue of the Archbishops of Treuers, neare vnto Tullum, that in the yeare 160. S. Mansuetus was Bis­hop there: Mansuetus qui huic nomini & vo­cationi suae vita proba, anno Domini 160. optime respondit. The seuenth Archbishop of Treuers was Mansuetus, whoe by his godly life did ex­cellently answeare this his name to bee meeke, and his vocation in the yeare of Christ 160. (Annales Arch. Treuer. Petrus Merssaeus Catal. Arch. Treuer.) Which by noe historye I can finde, was or could bee any other, but Saint Mansuetus our contryman spoken of before, both the name, time, and place soe neare vnto Tullum, where hee was first Bishopp alloweinge it, and nothinge im­pugninge it.

[Page 69]And amonge those Bishops here in Brita­nie, and of our owne nation, I finde two named beinge both consecrated and sent hither by the Authoritie of the See of Rome: one of them S. Tymotheus sonne to our ho­ly contryman, Saint Marcellus, or by some Marcellinus a Britanne borne, and a Bishop here, and after Bishop of the Tungers, and lastely, Archbishop of Treuers, both which preached here in the time of Kinge Lucius longe before his conuersion, and at or be­fore this time, and were instruments of his happy conuersion, actually and parsonallye concurringe therto by mission and Authori­tie from the Popes of Rome: of which I haue made more lardge and ample relation in o­ther places: for this purpose soe many Au­thors here cited will suffice, both Catholicks and Protestants consentinge that S. Tymo­thie and S. Marcellus or Marcellinus, prea­ched here in the time of kinge Lucius and before his conuersion. (Petrus de Natalib. lib. 1. cap. 24. Harris Tom. 2. Magdeb. centur 2. Annal. Eccles. Cur. Io Stumph. in Rhetia. Pe­trus Merssaeus in catalog. Archiep· Treuer. in Archiep. 20. Anton. Democh. l. 2. de Miss. cont. Caluin. Gulielus. Eisengren. centen. 2. part. 4. [Page 70] distinct. 7. Petr. Merss. in Archiep. Treuer.)

And that this S. Tymothie could not bee Saint Tymothie Bishop of Ephesus S. Pauls Scholler, to whome hee wrote the Epistles, whoe was martyred many yeares before Kinge Lucius was borne, and S. Onesimus was his Successor in S. Ignatius time as hee himselfe is witnesse: (Epist. ad Ephes.) But onely S. Tymothie our blessed contryman by his mother S. Claudia, (Martyrol. Rom. die 20. Iunij) and a child baptized by the Apostles, and thereupon called their disci­ple, whoe was owner of the house in Rome, where S. Peter by the Roman tradition first entertayned there, and of S. Tymothie the Lord thereof in his time named Thermae Ti­mothinae, the Bathes of Tymotheus, (Act. 5. Iustini Philosoph. Baron. annot. in 20. Iunij in S. Nouato.) which hee forsooke for the loue of God, and this his nation, soe soone, that by Pope Pius the first, martyred in the yeare 154. his said house was cōsecrated a church, hee himselfe beeing then in all probabilitie preaching in this Iland, as so many Autho­rities cited doe warrant.

The historie of S. Marcellus or Marcelli­nus, both to haue beene a Britane, a Bishop, [Page 71] and to haue preached here longe before S. Linus was conuerted, that hee persuaded him to bee a Christian, and after went into Germany, and returned from thence into Britanie againe, sent with others from Pope Eleutherius to conuert kinge Lucius & this kingdome as they did, is an vndoubted ve­ritie, acknowledged by all that write of that matter. And therefore our Protestāts of En­gland freely graunt vs in these wordes. ‘Euen from the dayes of those godlie men, whoe first taught the Britans the ghospell, there remayned amonge the same Britans, some Christians which ceased not to teach and preach the word of God, most sincerely vnto them: But yett noe kinge amongst thē openly professed that Religion, till at length this Lucius perceauinge not onely some of the Roman Lieutenants in Britanie, as Tre­bellius and Pertinax with others, to haue submitted themselues to that profession, but alsoe the Emperor himselfe to begin to bee’ fauorable to them that professed it. And then hee setteth downe how kinge Lucius sent to Pope Eleutherius to bee instructed in, and receaue the faith of Christ: and in like maner is the Relatiō of other Protestāts. [Page 72] (Holinsh. histor. of England lib. 4. cap. 19. Math. Park, Antiquit Britan. pag. 4.5. Ioh. Goscelius in histor. Manuscript. Bal. l. 2. de actibus Pontif. in Gregor. 1. & l. de Scriptor. cent. 1. in Au­gust Dirnoth. Godwyn Conuers. Powel annot. in l. 2. Girald. Cambr. c. 1. Foxe to 2. Act. pag. 463. Fulke Ans. to count Cath. pag. 40. Mid­dlet. papist am pag. 202. Stowe. Holinsh. &c.

Then if by these men there stil continued a succession of true preachers in Britanie from the Apostles time. (Protestant Articl. of Religion. Bils. Whitgift, Barlow, Bridges, Downam, Hookeer, Couel & others against pu­ritans.) Which the puclick Protestant Reli­gion denieth to bee without true Bishops to consecrate such preists and preachers: and the Romane Luietenants themselues and christians, and soe consequently as the great­nes of their state and necessitie of the church here required had Bishops, and rather from Rome, beeing themselues Romans; And I haue exemplified in soe many Bishops con­secrated and sent hither by S. Peter and his holy successors Popes of Rome, and not any one Instance can bee giuen of any one Bi­shop or preist in all this time, sent or conse­crated by any others, wee must needes leaue [Page 73] that prerogatiue to Rome, and honor to Bri­tanie, to haue had the holy Bishops and pa­stors of this church from thence: And that Apostolicke See to haue ruled here in spiri­tuall things, as these Protestants haue freely acknowledged in the holy Popes S. Anacle­tus, Euaristus and S. Alexander allready. (Rob. Barns in vit. Pontific. in nominibus citat. Downam lib. 1. of Antichrist. cap. 3. pag. 35.

And soe they teach, that al the following Popes vnto S. Eleutherius, to witt S. Sixtus the first, Telesphorus, Higinius, Pius and Anicetus the immediate predecessor to Eleu­therius, tooke vppon them generally the su­preamacy and highest commanding power in all spirituall things, and all places with­out exception or limitation. S. Sixtus gaue authoritie to appeale to the Popes of Rome from all Bishops. Ab Episcopo ad Romanum Pontifi­cem appellandi Ius dedit ecclesiasticis ministris. (Barnes supra in Sixto.) Saint. Telesphorus prescribed generally the fast of Lent. (in Telesphoro.) Published the maner or or­der of Masse, and made a decree as su­preame Iudge, howe all suites and con­trouersies should be tryed, and decided. Saint Higinius made a lawe byndinge [Page 74] all Bishops & Metrapolitans, and the whole cleargie, (in Higinio) S. Pius dedicated the howle of our renowned contry womā S. Pu­dentiana in Rome, to bee a church, (in Pio) made general decrees for the holy sacrifice of the Masse, binding all Priests & Bishops. Declared it to bee sacriledge in all people whomsoeuer, which cōuerted lāds or goods dedicated to Religion, to prophane vses Ap­pointed the age of virgins to bee consecra­ted. Hee decreed that matters apperteyning to Religion should, bee heard in prouinciall councells of Bishops, reseruinge the autho­ritie of the Pope of Rome and appeales to him. Quae ad Religionem spectant à suae Syno­dis audienda esse statuit, salua tamen pontificiae authoritate. (Idem in vit. Pont. in Aniceto.) S. Anicetus the next before S. Eleutherius, made or renewed the decree, how both Bis­hops and Metropolitans were to bee ordey­ned. That an Archbishop was to bee accused be­fore the Pope of Rome. That noe Archbishops should bee called primates, except that preroga­tiue of name were graunted him from the Pope of Rome. Archiepiscopos non primates appellan­dos, nisi ista praerogatiua nomenclaturae ei à Ro­ [...]ano Pontifice co [...]e deretur.

[Page 75]Wherfore these Popes beeing by all Pro­testants holy Saints, and Martyrs, and the church of Rome then by his maiestie and al other learned men of the Protestant profes­sion, our mother church, the true churche, commandinge church, most high Apostolicque church, and these their decrees vniuersal and generall comprehending all, and excluding none, either in Britanie, or any other nation, except wee will bee willfully headstronge in disobedience, wee must needs acknow­ledge, that this kingdome from S. Peters first preachinge here, vnto the generall conuer­sion thereof in the time of Pope Eleuthe­rius (of which sufficiently in the next chap­ter) euer was, and did acknowledge it selfe subiect in spirituall thinges to the holy Apo­stolicke See of Rome. And this in particu­lar alsoe proued by soe many auncient, and approued Authors, historians and others that entreate of this subiect, shewinge how often the Popes of Rome in these remem­bred dayes sent preachers hither, and the Britans likewise acknowledginge euer, that See for the cheifest and supreame, sent thither though soe far distant hence, to haue preachers and Instructors to bee [Page 76] sent hither by the highest papall power there.

I will insist in Protestants relation for this busines: They tell vs that S. Bede, the old chronicle of Lādaffe, Goceline in the life of S. Augustine cap. 31. historiae maioris, the old chronicle called Brutus, Ioannes Nauclerus, an old manuscript history which the Prote­stāt Bishop Godwyn saith hee had in latine, say that many preachers were sent hither frō the Pope of Rome in the yeare of Christ 156. when S. Pius was Pope: and I haue read a very old manuscript, testifyinge that king Lucius did in that yeare, send legats to the Pope of Rome to that purpose. An epi­stle written from the Pope of Rome to the kinge of Britanie, dated in the yeare 159. found amonge the old constitutions of this lande, and in the old chronicle called Brutus, which the Protestant Bishop Bridges, saith hee had seene, saith there was the like sendinge, in, or about that time. Mennius, as these men tell vs, affirmeth as much of the yeare 164. soe doth an other auncient chronicle, which Godwin citeth. William of Malmesbury hath the same, of the next yeare 165. S. Edwards lawes say [Page 77] soe, of the yeare 167. Henry of Hardford hath the life of the yeare 169. Marianus Sco­tus published by our Protestāts, so writeth of the yeare 177. The Protestant Bishopp Bale hath so of the yeare 179. Polydor Vergil the history of Rochester, Matthew of Westmin­ster, and Martinus Polonus by Protestāts, soe say of the yeare 188. Therefore to saue the creditt of these, and many others soe aun­cient, and allowed by Protestants, wee must needes by their leaue and allowance say al­soe, that this our kingedome in those daies depended vppon the See of Rome in Reli­gious affaires. And thus much of this mat­ter before our generall conuersion in the time of Kinge Lucius. (Io. Caius antiq. Cantabrig. lib. 1. pag. 109.110.111. Godwin. conuers. of Britannie. p. 21.22. Holinsh. hist. of King. Lucius Theater of Brit. lib. 6. M. S. pr. gloriosi, ac Deo dilecti. in S. Dubritio. Matth. Westm. an. 154. Godwyn. Conuers. pa. 29.30. Stow hist. in Lucius. Caius supr. pag. 100. Godw. Conuers. pag. 29.20.22. Mason booke of conse­crat. in Lucius. Will. Lambard. lib. de leg. Reg. fol. 130. pag. 2. Godwyn. Conuers. pag. 22.

THE V. CHAPTER. How in the generall Conuersion of this kinge­dome in the time of Kinge Lucius, all spi­rituall thinges were ordered, settled, and confirmed here, by the Popes Authoritie.

AT the time when our Kinge Lucius, & this kingedome was generally con­uerted, there were, as these Protestants haue proued, or graunted before, diuers Bishops and Preists in England, wee had many vni­uersities, as Cambrige, Stamford, Greeke­lade, Bellisium, Oxford, and others, as our Protestants contend, and diuers learned men in them, our next and neighbouringe contries, Fraunce, the hither parts of Ger­many, Lorraine, Heluetia, and all Italie, euen vnto Rome it selfe, scituated in the further part thereof were full of Bishops, preists, and learned cleargie. (Ioh. Lidgate in Cant. Caius antiq. cont. Brian. Twin. antiquit. Oxon. Harrison descript. of Brit. Cambd. in Bri­tan. Harding. histor. l. 1. c. 15. Ioh. Bal. in prae­fat. ad l. de scriptor. &c.)

And yett Kinge Lucius and his nobles, [Page 79] now resolued to receaue the faith of Christ, could finde noe center, to rest their holy desires of soe happy a chaunge, vntill they arriued at the Apostolicke See, from whence this nation from the first originall, of chri­stianitie here, euer receaued instructors, and instruction. And to obteyne this his soe hea­uenly purpose, this Renowned kinge with applause of his nobilitie, did not send one onely Messadge, Ambassadge or epistle, and at one time to that end, but as our best anti­quities say: Epistolas suas Eleutherio Papae di­rexit: (Epist. Eleuther. ad Luc. & leg. S. Edu­ardi apud Lumb. Calfrid. Monum. l. 5. cap. 19. Pont. Virun. l. 4. Matth. Westm. an. 185.186.) hee directed his epistles to Pope Eleutherius: diuers Epistles, and consequently diuers Ambassadges, soe reade the old Brittish hi­storie, Ponticus Virunnius, Matthew West­minster, as they ar published and allowed by our Protestants, and others.

And these soe diuers epistles, were onely to become a Christian, & to haue his king­dome instructed in the faith of Christ, and all things thereto belonginge ordered by his highest papall authoritie, petens ab eo, vt christianus efficeretur. And none of these [Page 80] epistles was that which our Protestants tell vs hee wrote vnto that holy Pope, for lawes to gouerne his kingdome by, which were distinct from this, of which I shall speake hereafter: Wherby it is euident that this bles­sed kinge & his wisest councell at that time, by soe often writinge both to this holy Pope Eleutherius, and some others of his prede­cessors before, as appeareth by that I haue written alreadie, did fully and constantly in­forme themselues, that the highest directing power in things religious, was onely residing in the Popes of Rome, otherwise they were all straungers vnto him, far distant, and a­boue all Bishops of the world more persecu­ted, all of them before this time and longe after, sufferinge cruell deathes and Martyr­dome for Christ. Therefore it was for the due honor, and right belonginge to that ho­lie See, and not temporall glory or countenance, as a Protestant Bishop would glosse the mat­ter. (Godwyn Conuers. of Britanie c. 3. pag. 36.) but the supreamacy of the Roman Bi­shops, which these Protestants haue giuen to all the Popes before.

And because, to speake in the words of the first Protestant Archbishop in England: The [Page 81] renowne of the popes of Rome at that time, was most famous in all the world, for their often martyrdome, and constancy & sincere discipline of faith: quorum tunc fama crebro martyrio & constantia, ac sincera fidei disciplina, per totum Christianum orbem celeberrima fuit. (Matth. Parker, antiquit. Brit. pag 5.) This was that, which moued kinge Lucius, to giue this due honor to the See of Rome, and appeale vnto it for instruction: for he saw that by that ho­ly See the faith of Christ, was dilated into all these nations, as the recited Protestant Archbishop thus witnesseth. (Parker. supr. pag. 4.) Cognouit complures nobiles Romanos candem fidem à pontifice Romano accepisse, eo­rumque exemplo Christianum nomen in singu­las prouincias sparsum & disseminatum fuisse, statuit in eadem fide sub Eleutherio tunc Roma­no pontifice inaugurari. When Kinge Lucius knew, that very many noble Romans, had receaued the faith of Christ from the Pope of Rome, and by their example, the Chri­stian name was dispersed and sowen abrode into all prouinces, hee did resolue to receaue the same faith, from Eleutherius the Pope of Rome Where it is euidently confessed, that if kinge Lucius had not acknowledged this [Page 82] highest spirituall dignitie in the See of Rome, and haue sued to haue the Christian Religion settled here by that authoritie, hee should haue beene singular in that kinde, as our Protestants now are, all other prouinces giuing then that honor to Rome, and ha­uinge their faith in Christ established from thence.

And this is euidētly declared, by the ma­ner of the sending, & writting of this kinge, to that Pope S. Eleutherius, S. Bede saith: hist. eccl. l. 1. c. 4. that K. Lucius did humbly beseech Pope Eleutherius by his letters, that by his cō ­maundement hee might bee made a Christian. Obsecrans vt per eius mandatum Christianus efficeretur. The Roman Tradition saith: In the beginninge of the papacy of Eleutherius, there came humble letters vnto him frō Lucius Kinge of the Britans, to receaue him and his subiects into the number of Christians. Huic ini­tio pontificatus supplices literae venerunt à Lu­cio Britannorum Rege, vt se ac suos in Chri­stianorum numerum reciperet. (Breu. Rom. in S. Eleuther. 26. Maij. Baron. hist. Eccl. tom. 2.) A Protestant Bishop readeth: praying that by his direction, and appointment, hee might bee made a Christian. (Godwyn. conuers. p. 20.) An [Page 83] other Protestant antiquary saith: Desiring E­leutherius Bishop of Rome, to send some deuout and learned men, by whose instruction hee and his people might bee taught the faith, and Reli­gion of Christ. The old chronicle of Lādaffe is: implorans vt iuxta eius ammonitionem chri­stianus fiat. Humbly entreatinge, that by his appointment hee might bee made a chri­stian. (Annal. Landaf. apud com. antiq. Can­tab. l. 1. pag. 98. thus our Protestants alleadge that Antiquitie. Others of them say. Lucius sent an Ambassadge to Eleutherius, Bishop of Rome by Eluanus, and Meduinus Britans, in­treating Eleutherius by them, that hee would open a passadge by himselfe and his ministers, for the fosteringe and cherishinge of christian Religion in Britanie. Frauncis Mason. l. 2. p. 52. ca. 3.

Like is the testimony of other historians, both Catholicks and Protestants, that kinge Lucius proceeded in this humble, and sub­missiue maner in his writings, and Ambas­sadges to the Pope of Rome at that time, & in these affayres. The which highest au­thoritie spirituall in the Pope of Rome, these our Protestants further confirme, in that they teach generally, that these two Ambas­sadors [Page 84] of Kinge Lucius, Eluanus and Me­duinus, receaued all the authoritie they had, to preach here in Britanie, from Pope Eleu­therius, whoe consecrated the one Eluanus a Bishop, and made the other a Doctor to preach the ghospell. (Theater of great. Brit. l. 6. Stow. hist. in Lucius, Godwyn conuers. of Brit. Mason l. 2. c. 3. Bal. cent. 1. in Eluan.) And the pre­sent Protestant Archbishop of Canterbury, Doctor George Abbot, director of Master Mason as hee protesteth, and his directed Scribe ar of this opinion, that all the Bishops of Britanie after this, deriued consecration and succession episcopal, from this one one­lie Bishop Eluanus, consecrated and autho­rized by Pope Eleutherius. (Frauncis Mason consecrat. of Bish. l. 2. c. 3. p. 55.56.) Which, and more, is approued by an other a Protestant Bishop, by whome Pope Eleutherius euen in this great busines is termed. Paterfamilias, the Master of this spirituall howse and fami­lie of Britanie. (Bal. l. de Act. Pont. Rom. l. 1. in Eleuther.) and this kingedome was con­sequently of his family, and vnder his rule and commaund, and thereupon as a good Master and Gouernour of this familie, did confirme and solidate the Brittans, and the [Page 85] whole kingedome in the faith receaued by the Apostles. Eleutherius, vt bonus paterfamilias de thesauro suo noua cum veteribus proferens, effecit, vt confirmatis & consolidatis Britan­nis, in suscepta prius ab Apostolis doctrina, totum illud regnum in eius fidei verba iu­raret.

And to make moste euident demonstra­tion further, euen by these Protestants, aswel as by al other Antiquities, that the supreame power spirituall in all proceedinges in this kingedome at that time was wholly, and vndeniably in Pope Eleutherius, and those his twoe Legats, which hee sent hither, Da­mianus and Fugatianus, as they are com­monly called. The Protestant Archbishop and his Mason tell vs, in these words. (Mason l. 2. e. 3. p. 55 56.) From Rome there came two, Fu­gatius and Damianus, but wee cannot learne that eyther of them was a Bishop. This is the constant writinge of these Protestants: yett to deale plainely, these men knew not all thinges, or else they might easelye haue knowne, that both the Brittish hi­storie, Ponticus Virunnius, and Matthew of Westminster, as they are published by Protestants, call them Antistites, Bishops: [Page 86] and a Protestant Bishop produceth an old Manuscript Author, testifying that the first church of Wincester was hallowed and dedi­cated to the honor of our Sauiour, October 29. 189. by Fuganus and Damianus Bishops. (Gal­frid. monum. l. 4. hist. c. 20. Pontic. Virun. lib. 4. in fine, Godwyn. Catal. in Winchest. Matth. Westm. an. 186.)

And if they were noe Bishops, it soe much more aduaunceth the Popes power, in this kingedome, for these Protestants with o­thers shall testifie, that by their legatine power from Pope Eleutherius, they ex­ercised more and greater Iurisdiction spiri­tuall here, then any Bishop, or Archbishop of that time. And if they were Bishops, as those Authors affirme, yett I finde none to write that either of them was an Archbi­shop: yett as before, and shall immediately bee proued, they by their delegate power from Pope Eleutherius, executed here grea­ter Iurisdiction spirituall and more ample, then any Bishop, Archbishop, prince, kinge or whosoeuer, the Pope himselfe excepted, could lawfully doe Which these Protestants and other vndeniable antiquities doe, thus demonstrate vnto vs.

[Page 87]The first Protestant Archbishop of Can­terburye (Parker. antiquit. Britan. pag. 5.) writeth from diuers wittnesses, that these two Religious men were, assigned by Pope Eleutherius as cheife worke men, tanto operi praeficiundo, in gouerninge soe greate a worke, and establishinge the discipline of chri­stian Religion. In sancienda christianae religio­nis disciplina, and [...] cooperarij adhibiti in administranda ecclesia periti. Ioined by Pope Eleutherius with the Bishops in gouerninge the church, beeings killfull therein. Which must needes bee, by their legatine power from Pope Eleutherius. Martianus Polonius. (In Eleutherio Papa col. 49.) published by Pro­testants, and dedicated by them to Queene Elizabeth, saith: Papa Eleutherius misit duos Religiosos viros Fuganum & Damianum qui Regem praedictum & populum baptizarent, e­rant tunc in Britannia viginti octo Pontifices Idolorum, quos Flamines vocabant: Inter quos tres Archiflamines erant, sed praedicti Sancti, de mandato Apostolico, vbi erant Flamines, in­stituerunt Episcopos, vbi Archiflamines, Ar­chiepiscopos. Pope Eleutherius sent two Reli­gious men Fuganus and Damianus, who baptized the said Kinge Lucius and his peo­ple. [Page 88] There were then in Britanie 28. high preists of the Idols, whome they called Fla­mins, amonge which there were three Archflamins, but the said holy men by the commaundement of the Pope, did institute Bishops, where there were Fla­mins, and Archbishops where there were Archflamins.

This is confirmed, not onely by all Anti­quities of these things, but the cheife Prote­stant writers, amonge which the Protestant Archbishop Whitgift, and his frend Foxe write in this maner. (Whitg. defence of the Answ. pag. 323. Foxe tom. 1. fol. 146.) ‘Eleu­therius the good Bishop, hearinge the request of the kinge, and glad to see the godly to­wardnes, of his well disposed minde, sendeth him certaine teachers and preachers, called Fugatius, or by some Fuganus, and Damia­nus, or Dimianus, which conuerted first the kinge and people of Britanie, and bapti­sed them. The temples of Idolatrie and other monuments of gentility they subuerted, con­uertinge the people from their diuers and many gods, to serue one liuinge God. Thus true Religion with sincere faith increasing, superstition decayed with all rites of Ido­latrie. [Page 89] There were then in Britanie 28. Head preists, which they called Flamins, and three Archpreists amonge them, which were called Achiflamins, hauinge the o­uersight of their maners, as Iudges ouer the rest. These 28. Flamines they turned to 28. Bishops, and the three Archifla­mines to three Archbishops, hauinge their seates in the three principall cities of the Realme: That is, in London, in Yorke, and in Glamorgantia, videlicet in vrbe Legio­num, by Wales.

Thus far these Protestants, and one of them named the Archbishop telleth vs, that the constitutinge of Archbishops, in the places of the gentiles Archflamines, by these Legats of Pope Eleutherius, was to followe the example, and order of S. Peter himselfe, whoe did soe, as S. Paul likewise, and [...]eth this reason. (Whit­gift def of the An [...]w. pag. 320.321. Which might bee done in respect of the citie and place, and not in respect of the Idolatrous preists; for Archiflamines were in greate cy­ties, which being conuerted vnto Christ, might haue in the place of their Archiflamines, godly and learned Archbishops, to ouersee and direst [Page 90] the rest of the Bishops and preachers, that vni­tie and order might bee obserued. Thus Paul did at Ephesus and Creta. And why might not Peter doe it in other places likewise? Master Iohn Selden, a greate Protestant antiquary, and lawier, writinge of these two holy Le­gats, speaketh thus. (Io. Selden Analect. c. 6.) Beat [...] doctores cum per totam ferè Ierusalem paganitatem deleuissent, Templa quae in honore plurimorum deorum fundata fuerant, vni Deo eiusque Sanctis dea [...]cauerunt, diuersisque ordi­natorum coetibus repleuerunt. When the bles­sed Doctors had blotted out paganisme all­most throughout the Iland, the temples which were founded in honor of manye gods, they dedicated to one God, and his Saints, and replenished them with diuers companies of cleargie men. The very same bee the words of Matthew of Westminster, as hee is published by E [...]sh Protestants. Matth. Westm. an. Dom. 18 [...]

And this present Protestant, Antiquarie refutinge the ridiculous and ignorant, or ve­rie willfull singularitie of Godwyn the Pro­testant Bishop, singularlie and onely as hee himselfe writeth. (Godw. conuers. of Britanie p. 26.) excepting Sutcliffe, denying Archfla­mines [Page 91] in this Iland, citing for authors Pom­ponius Laetus, and Fenestella, thus addeth. (Pompn laet. de Sacerdot. Rom. ca. 7. Fenestell. de Sacerd. Rom. c. 5.) Quemadmodum autem E­piscopis apud nos Archiepiscopi, sic Flaminibus Archiflamines praeponebatur. Horum potestati caeteri Iudices in Insula subijciebantur. Hos au­tom ex praecepto Apostoli Idolatriae eripuerunt, & vbi erant Flamines Episcopos, vbi erant Ar­chiflamines Archiepiscopos posuerunt. Sedes autem Archiflaminum in tribus nobilioribus ci­uitatibus suerunt, Londonijs videlicet, Eboraco, & in vrbe legionum. His tribus euacuata su­perstitione, octo & viginti Episcopi subduntur, diuisisque parochijs, subiacuit Metropolitano E­boracensi Deira & Albania, quas magnum flu­men Humbri à Loegria secernit. Eboracensis autem Archicpiscopis in omnes Scotiae praesules, ac Antistites iure primatis olim fungebatur. Quod & resaucitum erat sub Henrico secundo & Hugone Legato Pontificio celebrato concilio. As Archbishops with vs Christians, are in power ouer Bishops, soe were Archflamines ouer Flamines. In this Iland the other Iud­ges were subiect to their power, these by the the cōmandement of the Apostle (and Pope) they deliuered from Idolatry, and where [Page 92] there were Flamines they placed Bishops, and Archbishops where there were Arch­flamines. And the Seats of the Archflami­nes, were in the three more noble cyties, in London to witt, in Yorke, and the cytie of the Legions. To these three, supersti­tion beeing taken away, eight and twen­tie Bishops are subiected, and the parishes or diocesses beeinge diuided, Yorkeshire & Scotland (which the great riuer of Hum­ber doth diuide from Loegria England) was made subiect to the Metropolitane of yorke. And the Archbishop of Yorke, did of old time enioy the Right of Primate ouer all the prelates, and Bishops of Scotland. Which was againe decreed in a cowncell held vnder kinge Henry the second, and Hughe the Popes Legate.

The like to this haue all our Antiquaries, Catholicks or Protestants writinge of this matter. The Author of the old Brittish hi­storie, the booke of Landaffe, the Antiqui­ties of Glastenbury, S. Bede, Ponticus Vi­runnius, Radulphus de Diceto, Asserus, Capgraue, Will: of Malmesbury with o­ther auncients, and our present Protestant Antiquaries consentinge, as Cambden, Hō ­linshed, [Page 93] Harrison, Stowe, Howes, the Thea­ter writers and others two many to bee re­cited, and needles, their workes commonly extant and to bee seene of all, onely I will alleadge Bicetes, because his manuscript is rare, and hee much commended, both for Antiquitie and Authoritie by the Protestāt Authors of the greate Theater, Thus hee writeth: Eleuther Papa ad quem Lucius Rex Britanniae missa epistola se fieri Christianum impetrat. Eleuther ergo misit Faganum & Dinuanum, qui Regem Lucium baptizaue­runt. Templa etiam quae in honore plurimo­rum deorum fundata erant, vni Deo dedica­uerunt. Erant tunc in Britannia 28. Flami­nes, & tres Archiflammines, & vbi erant Flamines, Episcopos, vbi autem Archista­mines, Archiepiscopos posuerunt. Londonensi subiacuit Loegria & Cornubia. Eboracensi Diera & Albania, vrbi autem legionum Kam­bria. Eleuther Pope of whome Lucius kinge of Britanie obteyned by an epistle hee sent vnto him, to bee made a Christian, sent Faganus and Dimianus, which baptized Kinge Lucius. The Temples which were founded in honor of ma­nie gods, they dedicated to one God. [Page 94] There were then in Britanie 28. Flamines, and three Archiflamines, and where there were Flamines they placed Bishops, and where there were Archflamines they pla­ced Archbishops. To the Archbishop of London, England and Cornwall were subiect. To the Archbishopp of Yorke, were subiect Diera, the North of England and Scotland, and Wales to the Archbishop of Caerlegion. (Galfrid. Monum. l. 4. c. 19.20. Chronic. eccl. Lond. apud Cam. l. 1. antiq. cantabrig. Antiq. Glast. apud Capgra. in S. Pa­tric. Bed. l. 1. hist. c 4. Pontic. Virun. l. 4. Ra­dulph. de Dicet. hist. in Lucio. Guliel. Malmes. de antiq. caenob. Glast. Camb. in Brig. Holinsh. hist. of Engl. in Lucius. Harris. descript. of Brit. Stow & Howes in Lucius. Theat. of greate Brit. lib. 6. Hector Boeth. l. 5. fol 86.85. with others.

Thus wee see by all historians, olde and late, Catholicks, and Protestants, that in this general plantinge of the faith in this nation, all Religious matters were wholly ordered by these Legats of the Pope, & his supreame direction, all Iurisdiction spirituall of Arch­bishops and Bishops, with their peculiar dio­cesses and gouernements, assigned and di­stinguished by this highest papall authoritie [Page 95] of the Pope of Rome by his legats here. And to assure vs, that nothing was then thought by the kinge himselfe, or any christians here, to bee firme and validate in this kinde, with­out the confirmation of the Pope himselfe, when these Archbishops, and Bishops with their Iurisdictions were settled, many chur­ches dedicated to God, and his holy Saints, vniuersities or colledges for christian lear­ninge and education assigned, all orders of cleargie men instituted, with all other ne­cessary things in such a cause remembred in our histories, which I haue at lardge related in an other place, these holy Legates retur­ned to Rome againe, to obtaine the Popes confirmation of all these their holy ordinan­ces, & constitutions, which was orderly per­formed, as both Catholick antiquities, and Protestant historians doe thus vndoubtedly assure vs herein.

First Ponticus Virunnius in his Brittish historie, l. 4. as it is warranred by Prote­stants, saith of these Legates, sent by Pope Eleutherius: Romam redierunt, & cuncta quae fecerant, a Pontifice confirmari impetrarunt: confirmatione facta, cum pluribus alijs redierunt in Britanniam. They returned to Rome, and [Page 96] obteyned to haue all things they had done, to bee confirmed by the Pope, and the con­firmation beeing made, they returned into Britanie with other. The Author of the old Birttish history, published with the selfe same Protestant approbation. (Galfrid. Mo­nument. l. 4. histor. Britan. cap. 20.) saith. De­nique restauratis omnibus, redierunt Antistites Romam: & que fecerunt à beatissimo Papa con­firmari impetrauerunt, confirmatione vero facta, reuersi sunt in Britanniam compluribus alijs co­mitati. At laste when the Bishops (soe Virun­nius also termeth those Legats) had restored all things they returned to Rome, and ob­teyned to haue those things they had done to bee confirmed by the most blessed Pope, and the confirmation beeing made, they retur­ned againe into Britanie, accompanied with many others. Like bee the words of Mat­thew of Westminster, warranted by these Protestants in this maner. (Matth. Westm. an. 186.) Anno gratiae 186. beati Antistites Faganus & Deruuianus Romam reuersi, quae fecerāt impetrauerunt à Papa beatissimo confir­mari. In the yeare of grace 186. The blessed Bishops Fuganus and Deruuianus returned to Rome, and obteyned those things, which [Page 97] they had done to bee confirmed by the moste blessed Pope. Which beeing finished, the said doctors with many others, returned into Britanie.

And our English Protestants in their An­notation vpon this place thus, approue it. (Protest. annot. Merginal. in Matth. West. supr. ad an. 186. (Fides Christi in Britannia con­firmatur. The faith of Christ is confirmed in Britanie. All things of this nature were here confirmed by the Popes Authoritie. De mandato Apostolico, by the Popes commaun­dement, as Martinus Polonus turned Prote­testant, by these men in their publishinge of him. De mandato Apostolico, ex praecepto Apo­stoli, by the commaundement of the Apostle or Pope, as readeth the Protestant Antiqua­rie Master Selden. (Martin. Pol. in Eleutherio col. 49. Selden supr. in Anaclet. c. 6.) And soe all Protestants doe, or ought to confesse, ap­prouinge those Authors I haue cited before, and fetchinge the greatest euidence they haue of these things and tymes, from them, soe particularly as before, registringe both the necessitie of the Popes approbation and confirmation to bee such, that the Legates themselues were enforced to go frō hence to [Page 98] Rome to procure it, and returned not hither for a finall settlinge of all things, vntill the Pope had confirmed and approued them at Rome.

And [...]his illimitated and supereminent Power, both claimed and exercised by this holy Pope, was not confined in and with his proceedinges with this kingedome, soe happily conuerted to the faith by him, but to shew himselfe by these Protestants, as his his holy predecessors before haue beene pro­ued by the same allowance, to bee the su­preame and highest commaunder, and go­uernor of the church of Christ in all places on earthe, hee generally proceeded accor­dingly, makinge and ordeyninge decrees, for all parsons and places, and times, as these Protestants thus assure vs. (Robert Barnes in vit. Pontif. Rom. in Eleutherio.) Hoc tempore Lucius Britanniae Rex, Christiano caetui cum suis subditis adiungi, à Po [...]fice petijt per lite­ras. In this time of Pope Eleutherius, Lucius Kinge of Britanie desired of the Pope by his letters, that hee and his subiects, might bee ioyned to the Christian companie: as though S. Eleutherius then Pope, by power of that nam & place had such power ouer the whole [Page 99] company of Christians, that none that is a kinge or greate prince, on whose publick conuersion together with his people, so ma­nie matters requiring the consent and con­firmation of the highest Pastor, & supreame Iurisdiction depended, might bee admitted to bee a Christian, without the Popes Ap­probation.

And to confirme this highest power spiri­tuall in him, as in his predecessors before, they further tell vs. (Rob. Barns. supr.) That generally in the cases of Bishops, which is the greatest, hee decreed that nothing should bee defined in their cases, but by the Pope him­selfe. Accusationem contra Episcopos intenta­tam, Episcopos audire permisit: sed vt nihil, nisi apud Pontificem definiretur, cauet. And againe that any preist might appeale from his Bis­hop to the Pope of Rome, if the sinceritie of the other iudge his Bishops was suspected. Vt nemo Clericum accusatores, pertraheret ad alterius dioecesis Episcopum, sed accusaret eū apud suum Episcopum: Sivero Iudex Glerico suspectus es­set, appellandi facultatem dedit Reo. Where hee euidently by these Protestants maketh him­selfe & his Successors in the See Apostolick of Rome, supreame Iudge in spiritual thin­ges, [Page 100] and reserueth appeales to them in such affaires from all other Iudges.

THE VI. CHAPTER. How this moste renowned Pope Eleutherius, did by these Protestants, and antiquities al­lovved by them, clayme, exercise, and settle here, for him, and his Successors, as am­ple prerogatiue, and Iurisdiction, as Ca­tholicke Scholes doe, and Catholicques may giue to Popes.

ANd because there is greate difference betweene Catholicks and Protestants, concerninge some priuiledges which the former commonly yeeld, and the second as vsually in England denye vnto him, and eyther of them would bee thought to reue­rence and embrace the opinion, and prac­tise of that blessed Pope Eleutherius, and those vnspotted times, especially as they are interpreted by themselues, lett vs now take counsaile and aduise of these Protestāts their persecutors in this kinde, whether this moste blessed Pope Eleutherius, [Page 101] whoe soe conuerted this nation, and was soe blessed, and worthie a Saint with these men, was not by their Iudgements, and te­stimonies, as far ingaged in this matter, as Pope Gregorie, the fifteenth of that name, now is; or Kinge Lucius that ho­ly kinge and Saint, the holy Bishops, and cleargie, and all the Christians of this land, at that tyme did not giue to the Popes of Rome then, as much in this kinde, as anie English preist, or Catholicke now doth, and by the present Roman Religion may giue, and allowe to this present Pope, or any other.

This is euidently proued, and inuinci­bly made manifest vnto vs before, not onely by soe many our best Antiquities, but generallie by the best learned English Protestant historians, iointly and with an vniforme consent, agreeing in this, that at the settlinge of manie Archbishops, and Bishops in this Iland, by the highest Pa­pall power of Saint Eleutherius, by the same alsoe the whole kingedome of Scot­land, with the Northern Ilands, were made subiect to the Archbishopp of Yorke, in spirituall thinges, as I haue proued before [Page 100] by the best historians, Catholicks & Prote­stants which haue written of this matter. Which alsoe agree, that these kingedomes were at that time, longe before, and vntill the vnion of them by our present Soueraigne kinge Iames, not onely distinct, and diuers kingedomes, vnder diuers kinges, lawes, and gouernments, but ordinarily, as then they were, at open warres, and hostilitie in ciuill and temporall respects; Therfore it was neyther Kinge Lucius, whoe to vse the words of Hector Boethius. (Scator. histor. l. 5 fol. 83. Godwyn conuers. of Britanie pag. 22.23) aggreing with our English Pro­testants, and others in this, was but a kinge by curtesie of the Romane Emperors and their Authoritie. Lucius Britonibus Caesaris bene­uolentia & authoritate imperitabat. Therefore hee neyther had, nor possibly could haue his power, and principalitie extended further, then that of the Romans was, which went noe further then the wall of Adrian, which diuided the kingedomes, makinge Scotland a distinct kingedome, and neuer subiect to the Roman Emperors. Which could not al­lowe to kinge Lucius more, then they were Lords and Masters of themselues, for accor­dinge [Page 101] to that lawe maxime, vsed by manie Protestants, and a grownde in the lawe, and light of nature it selfe; Nemo potest plus Iuris in alium transferre, quàm ipse habet: Noe man can giue more power to another, then hee himselfe hath. For soe hee should giue that which hee hath noe right or power to giue, beeinge a thinge vnpossible.

Therefore kinge Lucius, nor the Roman Emperors, hauinge any power, or right at all spirituall, or temporall, ouer the Scots or Britans, or any people then dwellinge be­yond that Wall, in the kingedome now cal­led Scotland, they could not by any possibi­litie giue such spirituall power, to the Arch­bishop of Yorke to commaund in that con­trie, nor commaund the inhabitants of Scot­land, in noe respect subiect vnto them, to bee subiect to the Bishop of Yorke, their sub­iect in temporall respects. Neither did, would or could the kings of Scotland, then pagans subiect, and submitt their people and contry to the Archbishop of yorke of an other king­dome, now enemy to them, both in spirituall and temporall respects. And it is directly against all Protestants professions, confes­sions, or churches, that any Protestant Prin­ce [Page 104] or other whosoeuer clayminge or preten­ding supreame spirituall Iurisdiction among them, should challendge or presume to ex­tend it further, then their temporall ditions and Gouernments, as is euident in all places where the new Religion is admitted, as En­gland, the Lowe contries, the cantons of Switserland and the rest, where the spirituall Iurisdiction which they claime, is limited and confined within the circuites of their temporall Dominions, without any further progresse. Parlam. 1. Elizab. 1. Iacob. Scotic. Confessiones Heluet. Gallic. Saxonia. Belgic.

Therefore this highest supreame directing spirituall power (which established at that time, and longe after, the subordination and subiection of Scotland and the Ilands to the Archbishop of Yorke) must needs by these Protestants, and all Antiquities, bee onely peculiar to the Pope of Rome, whoe and that alone effected these things: as soe ma­nie Protestants and others haue proued be­fore, and others from our best antiquities af­firme, that all ecclesiasticall thinges were ordered here, according to the commaundment of Pope Eleutherius that blessed man. Secundum iussum beati Eleutherij Papae. (Annal. Landaf. [Page 105] apud Io. Caium l. 1. de antiquit. Cantabrig. p. 90.) Which is an euident demonstration, that this holy Pope had this supreame spiri­tuall power ouer all this Iland at that time; for without such a power, these things could not haue beene performed. And demonstra­teth alsoe, that noe other power on earth, could haue duely performed it, especially any temporall Kinge, Prince, Emperour or Lieutenant whatsoeuer, for soe, contra­rie to the names, offices, and powers of such Rulers, they should bee Emperors, Kin­ges, Rulers, Regents and the like where they haue noe Empire, Kingedome, Ru­le, Regiment, soueraigntie or any sub­iects, a thinge in the light of nature of it selfe, imployinge contradiction, and im­possible.

And lett noe man say, that accordinge vnto some, as namely Giraldus Cambren­sis, this Iland was diuided into fiue pro­uinces, Britannia prima, Britannia se­cunda, Flauia, Maxima, and Valentia, which now is Scotland, and that there was an Archbishop there. (Girald. Cambr. l. de Iure Metropol. eccl. Meneu. apud Park. antiq. Britan. pag. 24. & Io. Pris. def. hist. Brit.) [Page 104] For I answeare, this diuision was made longe after this, as the twoe laste prouinces Maxi­mia & Valentia proue in their owne names. For the same Author saith, that Maximia was soe named, of Maximus the Emperour, Maximia. Ab Imperatore Maximo vocata, and Valentia now Scotland, was soe called of Va­lens the Emperour. Valentia à Valente Impera­core sic dicta est. (Girald. Cambr. Parker. & Pris. sup.) Both which Emperors Maximus and Valens, were longe after this time, and Scotland not vnder the Romans, to bee made a prouince by them, and besides soe many Protestant Authors and Antiquities before, that there were but onely three Archbishops here at this time, nor after diuers hundreds of yeares, the Scottish histories, and all Pro­testants agree, that Scotland had neyther Archbishops nor Bishops, perhaps longe af­ter this time.

The testimonies of these things ar to ma­nie to bee produced, therefore I will onely instance in the present Protestant Archbi­shop of Canterbury and his deputy, in wri­tinge the booke, Intituled of the Consecra­tion of the Bishops of the church of England, who speake in this maner: (Frāc. Mason epist. [Page 105] dedicat. and l. 2. c. 3. pag. 54.) The Romans be­fore this time of Kinge Lucius his receauinge the faith, had diuided Britanie into three Pro­uinces, one of them was called Maxima Caesa­riensis, the Metropolis whereof was Yorke. An other, Britannia prima, the Metropolis whereof was London: the third Britannia secunda, the Metropolis whereof was Caerlegion. And pro­uinge, besides soe many other Authorities before cited; both by Asseruius Meneuensis schole-master to Kinge Alfred, Ptolomeus Lu­censis in the life of Eleutherius, William Reade, (De vit. Pont. in Eleuther. pag. 3.) and Iohn Leland, (M. S. Leland. in assert. Arthur. fol. 36.) that the Archbishops of this Iland, were on­lie seated in those three Metropolitane cy­ties, of London, Yorke, called also Maximia or that prouince, wherof it was Metropolis, and Caerlegion. To answeare fully this ob­iection thus they add: Georg. Abb. & Fraunc. Mason supr. pag. 54.

‘Although Britanie was after the Nicen. councell diuided into fiue Prouinces, Valen­tia and Flauia Caesariensis beeinge added to the former: yett there were noe new Arch­bishopricks erected. The reason whereof was, because those two new Prouinces. [Page 108] (Notitia Prouinc. Occid. pag. 117.) were ta­ken out of the former; and consequentlie could not haue Bishopricks, without the diminishinge of the authoritie of the for­mer, in whose Iurisdiction originally they were, which was not sufferable, because it was against the canon of the Nicen coun­cell (Can. 6.) decreeinge, that in Antio­che and in other Prouinces, the dignities, prerogatiues, and authorities of churches should bee maintayned.’ And for S. An­drewes in Scotland to haue beene alwayes subiect to Yorke, or when Yorke had noe Archbishop, as at the cominge of the pagan Saxons hither, and driuinge the Archbis­hop from thence, to the Pope himselfe, immediately these Protestants proue vnto vs, by the auncient Antiquitie called Notitia Prouinciarum, which they cited before: for in that thus wee reade: S. Andrea Episco­patus est Domini papae. The Bishoprick of S. Andrewes belōgeth to the pope of Rome, where the Annotation is: olim in Scotia nullas erat Archiepiscopatus, adeoque Episcopatus Scotiae Domino Papae in spiritualibus immediatè sub­erant, vt in manuscriptis exemplaribus no­stris notatur. In auncient tyme there was [Page 109] noe Archbishopps See in Scotland, but the Bishops of Scotland in spirituall thin­ges, were immediatelie subiect to our Ma­ster the Pope, as is noted in our manu­script copies. Notat. Episcopat. in Scotia edit. per Aubert. Miraeum. Aubert. Miraus in annot. in illum locum.

Which first immediate subiection to the Pope, and not the Archbishop of Yorke, did begin but in the time of Kinge Wil­liam of Scotland, as Roger Houeden and others proue, setting downe the Popes de­cretall letters thereof at lardge, but had continued vnder the Iurisdiction of Yorke, by the first institution of Pope Eleuthe­rius a thousand yeares, and besides the te­stimonies of many Authors both late and auntient, Catholicks and Protestants, set­tinge downe the whole proceedinges at lardge, how Pope Clemēt did onely exempt it from the See of Yorke, and subiected it immediately to the See of Rome, because of the continuall, all moste, wars betweene these twoe nations. This matter is public­klie confessed and acknowledged by Kin­ge William of Scotland, and Dauid his Brother, Richard Bishop of S. Andrewes, [Page 108] with others in their publick Charter, in pu­blick councell in the church of S. Peter at Yorke, as Houeden and others sett downe at lardge. Epistol. Clementis Papae ad Guliel Sco­torum Regem apud Roger. Houed. part. histor. in Henric. 2. & epist Papae Caelestini apud eund­in Richard. 1. & Thom. Walsing. in Eduard. 1. Polydor. Vergil. Angl. histor. l. 13. l. 9. l. 24. Guliel. Malmesb. l. 3. de Regib. Godwyn Cata­log. in Yorke in George Neuill. Roger Houede [...] Annal. part. postr. in Henric. 2.

And when Scotland after a thousand yea­res subiectiō vnto the Archbishop of Yorke by the Popes ordinance, neither was nor could, notwithstandinge soe many dissen­tions betweene these kings, and nations, bee exempted from that obedience, but by the Pope himselfe, and yet with this reseruation, to bee immediately subiect to the Pope of Rome, as the words of the Popes decree thus testifie. (Epistol. Clement. Papae apud Rog. Houed. supr.) Clemens Episcopus seruus seruorū Dei, Charissimo in Christo filio Willielmo illu­stri Scotorum Regi praesentis scriptis pagina du­ximus stastuendum, vt Scotticana ecclesia Apo­stolicae sedi, nullo mediante debeat subiacere. Clement to his most beloued sonne in Christ [Page 109] William the Renowned kinge of Scots. Wee haue thought good to decree by this our pre­sent writinge, that the church of Scotland, shall bee immediatly subiect to the See Apo­stolicke. Soe that it is most euident by all te­stimonies, that this kingedome of Britanie, was from the first conuersion thereof to Christ, euer subiect to the See of Rome in spirituall things, as farr as the Pope of Rome now requireth, or Catholicks attribute vn­to him.

Which these our Protestants of England, and from Authenticall Antiquities, as they say, will more Amply proue vnto vs, and in the highest degree of papall priuiledges. For they tell vs, that kinge Lucius did not onely receaue the Christian faith, Iuridicall dire­ction, and settling of all spirituall and meer­lie Religious affaires, by the authoritie of the Pope of Rome, but the same holy Pope, not onely with the good likinge and consent of Kinge Lucius, but by his suite and peti­tion interposed himselfe, in the ordeyninge alteringe, or correctinge and settlinge, the very temporal lawes thēselues in this kinge­dome, to gouerne Rule and direct it, euen in ciuill and meerely humane thinges, as is ma­nifest [Page 112] in a certaine Epistle which these Pro­testants, with generall consent asscribe to S. Eleutherius himselfe, written to kinge Lu­cius, as responsory, and satisfactory to some letters, which this kinge had written vnto him to such purpose, to haue temporall lawes from him to gouerne this kingdome by: Pe­tistis à nobis leges Romanos, & Caesaris vobis transmitti. You require of vs (writeth this holy Pope to king Lucius) the Romane Lawes, and the Emperors, to bee sent ouer vnto you, vvhich you vvould practise, and put in vre, vvithin your Realme: the Romane Lawes and the Emperors, vvee may euer reproue, but the Lawe of God vvee may not; you haue receaued of late through gods mercy, in the kingedome of Britanie, the Lawe and faith of Christ. You haue vvith you vvithin the Realme, both parts of the scriptures, out of them by gods grace vvith the councell of your Realme, take you a Lawe, and by that Lavve by gods suffe­rance, rule your kingedome of Britanie, for you bee gods vicar in your kingedome. Epist. Eleutherij Papae ad Lucium Reg. Britan. apud Foxe to. 1. Iuel contra Hard. Franc. Mason l. 2. Godwyn. Conuers. of Brit. pag. 38. Lambert. in leg. S. Vsuardi. Stow in Lucio.

[Page 113]Thus these Protestants translate that part of that Popes Epistle. Whereby first it is ma­nifest, That Kinge Lucius now a Christian did not, and in conscience coulde not, write for, or absolutely desire the Imperiall Lawes, the Emperors then beeing pagans, and their Lawes accordingely mayntaining the Ido­latries of the gentiles, but as they should bee moderated and corrected by the Lawes of Christ, which noe man could with more au­thoritie and better performe, then the holy Pope, hauing then the supreame place in the church of God. For otherwise he should haue beene an enemy to Christ, & his lawe which hee now professed: and beeing in soe high grace, and fauour with the Emperor, and Roman Senate, as these Protestants and o­ther antiquities tell vs, hee might & should with farr more honor, loue and likeinge, haue receaued these Lawes from the Empe­ror himselfe, the Senate of Rome, or manie Romans here in Britanie, whoe then liued accordinge to those Roman and Imperiall Lawes, then from Pope Eleutherius, whoe liued not as those Lawes commaunded, but soe farr otherwise, that hee and all the Po­pes of Rome before, and many after him, [Page 114] were both persecuted, and putt to death for christian Religion by those lawes.

Therefore kinge Lucius requestinge such Lawes from Pope Eleutherius, must needs hereby acknowledge, that as by sendinge soe farr vnto him, to be instructed in the fa [...]th of Christ, and all such matters spiri­tuall to bee settled and ordered here by his highest power: soe in his temporall procee­dings which to bee iust, & holy must needs haue a subordination vnto spirituall, and the iudgement ouer Lawes. Whether they ar holy iust and such as Christians in con­science and Religion ought to vse, and bee directed by, is to bee made by them cheifly, whoe haue the greatest knowledged, and commaunde in such cases, and iudgements, which bee the gouernors and Bishops of the church of God, hee thought noe Lawes to bee vncontrolably warrantable, but such as the cheife pastor of the church of Christ, the Pope of Rome should giue validitie vn­to, by his confirmation and allowance. For amonge soe many Lawes, as soe ample, and greate a kingedome was to bee ruled and gouerned by, there must needs bee many, which of necessitie were thus to bee exami­ned [Page 115] by the Lawe of God, and cheifest in­terpreters thereof. Which Saint Eleutherius warned Kinge Lucius of, when hee prescri­bed vnto him, to haue his Lawes warranted by the scriptures, and taken forth of them by the councell of the Realme, and by that Lawe to Rule the kingedome: where it is euident, that hee appointeth the Lawe of Britanie to be conformable to the Lawe of God, and to bee secure it should bee such, it to bee enacted and concluded by the best councell of his Realme in such things, which were the Bishops, cleargie and learned diuines, cheifely which S. Eleutherius had settled here, for they were the onely or principall Interpreters of holy scriptures here at that time: and others in a maner, concerninge such things, Catechumenes, to bee instru­cted themselues, and not to drawe Lawes out of scriptures, to instruct, and direct o­thers. And so a Protestant Bishop with such publick warrant expoundeth it in these wor­des: By the aduise of the cleargie of their do­minion. Bridges def. l. 16. pag. 1355.

And S. Eleutherius takinge vppon him­selfe, as Pope of Rome, the supreamacy ouer the whole church, as these Protestants haue [Page 116] told vs, cannot by any but carelesse or igno­rāt of truth bee interpreted, to giue any such preeminence to a newly become Christian temporal prince, but calleth him onely the Vicar, or Vicegerent of God, as all princes Christians and others ar, or should bee to see iustice performed to all within their domi­nions, which is sufficiently expressed in this very epistle it selfe, where that holy Pope tel­leth Kinge Lucius, what is the dutie and of­fice of a king, the wordes by Protestant trās­lation ar: The people and nations of the kinge­dome of Britanie is yours, such as ar diuided, you should gather them together to the Lavve of Christ, his holy church to peace and concord: & cherish, maintayne protect, gouerne and defend them from the iniurious malicious, and their e­nemies. A kinge hath his name of gouerninge, and not of his kingedome, soe longe you shall bee a kinge, as you rule well, otherwise you shall not bee soe named, and loose that name vvhich God forbid. God graunt that you may soe rule your Realme of Britanie, that you may Reigne vvith him euerlastingely, whose Vicar you ar in the said kingedome. Epistol. Eleuther. apud Godwyn. Conuers. pag. 23. Foxe tom. 1. Stowe and Hovves histor. in Lucius. Bridg. def. p. 1355. [Page 117] Ieuel. ag. Hard. Lambard. de legib. Theater of Brit. and others.

Where wee see, in what sence this holie Pope called Kinge Lucius the Vicar, or Vi­cegerent in his kingdome, to see iustice mi­nistred, the church of Christ to bee defended from wronge, and the priuiledges thereof to bee kept inuiolable. Which this holy king moste christianly performed, for when all ecclesiasticall matters were settled here by the Popes authoritie, and these Lawes here appointed for this kingedome, first here cō ­cluded, and then with the rest confirmed by the Pope: cuncta quae fecerant à Pontifice con­firmari impetrauerunt: Then this kinge ac­cordinge to the direction and instructions of the holy Pope to speake in Protestants owne, words: endowed the churches of Britanie with liberties, Lucius Rex, ecclesias Britanniae liber­tatibus muniuit. Which ar to many to bee re­lated, and ar sett downe in the Brittish histo­rie, Matthew of Westminster and others. (Pontic. Virun. lib. 4. in fine. Galf. Mon. lib. 4. histor. Reg. Britan. cap. 20. Matth. Westm. an. 186. Protest. Annot. vppon Matth. West. an. 187. Galfrid. Monum. sup. l. 4. Matth. West. an. 187.) And in this sence our best Brittish and [Page 118] christian Saxon kings, who were most obe­dient euer to the church of Rome, were from that time, and by vertue of that donation, of Pope Eleutherius, giuinge Lucius the Title of the vicar or vicegerent of God in his kingdome, soe called and enioyed that Ti­tle as a Protestant Lawier, and Antiquarie thus deduceth. (Selden Analect. l. 1. pag 4 [...]) Ex quo non solum Britannorum, sed etiam An­glorum subsequentes Reges, hoc nomine vicarij Dei sunt potiti. From which time, or the graunt of Pope Eleutherius, the kings that followed, not onely of the Britans, but En­glish alsoe obteyned this name of the vicars of God: and citeth the auntient Lawyer Henry Bracton, for the same. But wee neede not demurre vppon the authorities of pri­uate Lawyers, or Antiquaries for this mat­ter. For wee haue Lawes themselues of good kinge Edward, which William the Bastard af­terward confirmed (a Protestant Lawyers or rather the words of the Lawe, to confirme & warrāt this: Where the very words of the Lawe thus auntient and confirmed, are these. Leges S. Eduardi apud Gul. Lamb. fol. 126. pag. 2. leg. 1. cap. 17. & leg. 77.

Rex autem quia Vicarius summi Regis est, [Page 119] ad hoc est constitutus, vt regnum terrenum & populum Domini, & super omnia sanctum ve­neretur Ecclesiam eius, & regat & ab iniurio­sis defendat, & maleficos ab ea euellat, & de­struat & penitus disperdat. Quod nisi fecerit, nec nomen Regis in eo constabit, verum testante Papa Iohanne nomen Regis perdit. The kinge because hee is the Vicar of the highest king, is constituted for this to rule the terrene kingedome and people of God, and aboue all things hee ought to reuerence his holy church, and defend it from iniurious people, and to pull from it, and destroy and wholly ouerthrowe euill doers. Which except hee performeth, the name of a Kinge shall not bee appearinge in him, but as Pope Iohn doth wittnes, he loseth the name of a kinge, or Ruler. Where wee see by the publicke Lawes themselues, that the Kinge is not called the Vicar or Vicegerent of God in respect of spirituall but temporall affaires, to reuerence and defend it, and suffer noe wronge to bee done vnto it, or priuiledges taken from it; which is more plainely ex­pressed in the same Lawe in this maner: (leg. S. Vsuardi supr.) Debet Sanctam Ecclesiā regni sui cum omni integritate, & libertate iuxta [Page 120] constitutiones patrum & praedecessorem seruare, fouere, manutenere, a kinge ought to keepe, foster, & maintayne the holy church of his kingedome, with all integritie, and libertie, accordinge to the constitutions of the Fa­thers, and predecessors. Which a kinge ought to sweare in proper parson vppon the ghos­pels and relicks of Saints before the laietie, preists, and clergie, before hee is crowned by the Archbishops & Bishops of the kingdom: hither to this holy law of our auntiēt kings.

I haue insisted vpon this Epistle of Pope Eleutherius the longer, because with Pro­testants it is in soe high esteeme, soe auntient and certaine, that a Protestant Bishop wri­teth: Wee haue seene the Bishop of Romes owne letter to kinge Lucius, that is reputed to bee the first christian kinge of Britanie. (Iohn Bridges def. of the gouernm. in the church of Engl. l. 16. pag. 1355.) The Theater writers say, it is in the custody of Syr Robert Cotton Baronet of Conington in Huntington shire, (Theater of greate, Brit. l. 6. c. 19.) Others say it is likewise founde, in the old historie called Brutus. (Caius antiquit. Cantab. l. 1.) Stowe writeth: I finde the same entered in a booke intituled, Constitutions, pertayninge to the [Page 121] Guilde hall of London. (Stovve histor. in Kinge Lucius.) And it is founde alsoe a­monge the old Lawes of Saint Edward our kinge and others before him, and placed & receaued as a part of our Lawe, both by our Saxon kinges, and Norman alsoe, as namely kinge William the first, as the Protestant publisher of them himselfe, a lawyer and an­tiquarie is witnesse, vvith all moste all wri­ters, plaeri (que) scriptores omnes, as hee testifieth: (Williel. Lambard. lib. de Priscis Anglorum legib. fol. 1. ante praef. fol. 126.131.) There­fore I may boldely terme Pope Eleutherius the first Christian Lawe maker, and first director, and confirmer of Lawes in this kingedome. Which how it can stand to bee iustly done, as all these our kinges, their nobles, clergies, lawyers and these Protestants auouche, without as greate a preeminent power as the Popes of these times doe clayme, or commonly Catholicks ascribe vnto them, I leaue to the quickest sighted Protestants to distinguish.

And yet this schole of Protestant antiqua­ries, doe reade a lesson vnto vs, to clymbe a stepp higher in such affayres. For they assure, from the same publick lawes of our [Page 122] auncient Saxon and other kinges, and from the same Pope Eleutherius his owne dona­tion, that hee declared to be annexed to the crowne of this kingedome, all the Ilands betweene vs and Norway, and that our kings should haue care thereupon, to enioye them. The words of that auncient Lawe by Protestant publishing, and allowance pu­blick ar these: (Leges Ed [...]wardi Regis c. 17. apud Lumbard. supr. fol. 130 pag. 2.) Debet de iure Rex omnes terras & honores, omnes di­gnitates & iura & libertates coronae regni hu­ius in integrum cum omni integritate, & sine diminutione obseruare, & defendere, dispersa & dilapidata, & amissa regni iura in pristinum sta­tum, & debitum viribus omnibus reuocare. Vni­uersa vero terra & tota, & Insulae omnes vsque Norwegiam & vsque Dariam pertinent ad co­ronam regni eius, & sunt de appendicijs, & dig­nitatibus Regis, & vna est Monarchia, & vnum est regnum, & vocabatur quondam Reg­num Britanniae, modo autem vocatur Regnum Anglorum, tales enim metas & fines, & praedi­ctae sunt, constituit & imposuit coronae Regni Dominus Eleutherius Papa sententia sua, qui primo destinauit coronam benedictam Britan­niae, & christianitatem Deo inspirante Lucio [Page 123] Regi Britonum. The kinge of right ought with all integritie and without diminution obserue, and defende all lands, and honors, all dignities, and Rights, and liberties of the crowne of this kingedome, wholly, and call backe againe al the Rights of the kingdome that bee dispersed, dilapidated, & loste, with all his power vnto their auncient and due state. And the whole and all the Land, and the Ilands euen to Norway, and Denmarke doe belonge to the crowne of his kingdome, and at of the Appendicies, and dignities of the kinge, and it is one monarchie and one kingedome, and it was anciently called the kingedome of Britanie, & now is called the kingedome of the English men, for our Lord the Pope Eleutherius did by his sentence cō ­stitute, and appointe such limites, and boun­des to the crowne of the kingedome, first sending by the inspiration of God, a hallow­ed crowne and Christianitie to Britanie to Kinge Lucius. Hitherto this soe auncient & publicke authoritie and antiquitie, now, seeing all writers, Catholicks and Protestāts agree, that both S. Eleutherius, which made this declaration and confirmation of soe ma­nie Ilands and Rights, and Kinge Lucius [Page 124] which accepted it, was in the like degree, and all our kings soe many hundred yeares after, many of them holy Saints, which by this declaration esteemed these territories to bee their owne, to keepe them all, or any of them, declarer or receauers from horrible and damnable vsurpation, as of necessitie by these Protestants wee must doe, what way is there to end this difficultie, except wee al­lowe, of the Popes Authoritie in such a de­claration.

But to yeeld a greater, and more auncient honor, and priuiledge, to this kingedome, and the kings thereof, then many Prote­stants, enemies to our Brittish Antiquities, will allowe vnto it, not onely to compre­hend al these Northren Ilands vnto Norway, vnder the name of, Insulae Britannicae, the Brittish or Britons Iland. But that the kinge­dome of Denmarke was subiect and tribu­tary to Britanie, diuers hundreds of yeares before Christ, and soe consequently the ad­iacent Ilands, which by Ius gentium, belon­ged to the Continent, next adioyninge, wee shall by this exempt this kingdome from re­ceauing any thinge by a free donation from Pope Eleutherius in this kinde, claiminge [Page 125] by this, that hee only adiudged the old Right and Title of Britanie to bee true and lawfull in this case, not giuing any new prerogatiue by that confirmation. Yett this will not ex­empt either kinge Lucius from embracinge, or Pope Eleutherius from assigning and con­firminge that diuision, and preferringe the Title of kinge Lucius before the Scots and others, which by their histories had then en­ioyed longe time diuers of those Ilands, and soe wee must still acknowledge that both E­leutherius the Pope, and kinge Lucius, then thought, the decision of such things, did in some respect in conscience belonge to that See Apostolick, otherwise neither would the one haue made it, or the other sought for, or accepted it, in that maner, both of them beeing worthie and renowned Saints in the church of Christ. M. S. pr. Regnum Britan­niae in Gurguntio. Ioh. Rom. apud Stowe in cod. Stowe and Howes histor. in Gurg. an. ante Christ. 375. Ioh. Lydgate in Cantab. Ioh. Har­ding Chron. c. 34. fol. 29.30. Caius antiq. Can­tab. l. 1. Matth. Westm. aetat. 5. c. 5. Hect. Boeth. hist. Scot. Giral. Cāb. ap. Stow. supr. And into the same laborinth we fal, by these men denying power in the Pope of Rome, to giue pardōs, [Page 126] or Indulgences to mitigate, or release the punishments of sinnes, if wee should harken vnto them; for they greately commend vnto vs the Epistle ascribed to S. Patrick the Irish Apostle in the antiquities of Gastenbury, to bee of greate authoritie, and yett in this wee reade. Quod sanctus Phaganus & Deru­uianus ab Eleutherio Papa qui cos miserat, decē annos Indulgentiae impetrarunt. That S. Pha­ganus and Deruuianus, obteyned of Pope Eleutherius that sent them, ten yeares of In­dulgence for the pilgryms visiting that ho­lie place, a greater power in the Pope then the other, by these Protestants. And thus much of this hundred yeares. Theater of great Britanie lib. 6. Godwyn. Conuers. of Britanie cap. 2. pag. 10. Ioh. Leland. in As­sert. Arthur. Antiquitat. Glaston in tabula lignea. Capgrau. in Catal. in S. Patricio. & M.S. Antiq. in eodem.


THE VII. CHAPTER. How the Popes of Rome in this third Centurie, or hundred of years alsoe, by our Protestants and others, ruled and gouerned here in Bri­tante in spirituall things, by their supreame power therein.

NOw hauing ended this second hundred yeare, when there was soe generall an acceptance of this highest papall Authoritie in Britanie by the kinge, his Nobles, three Archbishops, soe many other Bishops, and the noble cleargie and others here, wee may bee more breife in ages followinge: for it is a common consent of the Protestant writers of England, that the same faith and Religion in all materiall points (such as this is) con­tinued firme and inuiolable here at the least vntill the cominge of S. Augustine hither in the later end of the sixt hundred yeare. And it is a veritie granted by all, followinge S. Bede, susceptam fidem Britanni vsque in tem­pora [Page 128] Diocletiani Principis inuiolatum integrum­que quieta in pace seruabant. The Britans kept the faith which they receaued in the time, of kinge Lucius, inuiolable and whole in quiet peace vntill the times of Diocletian. (Bed. hist. eccles. l. 1. c. 4.) Whoe did not begin his Empire, vntill the yeare 285. & his perse­cution longe time after about the yeare 296. And no man can thinke, but amōge soe ma­ny Archbishops, Bishops, and cleargie men, which together, with the whole christian Religion, embraced the papall power, liued, and gouerned the church of Britanie here many yeares in this age, in the same maner and order, as it was commended vnto them by the Romane supreame spirituall Autho­ritie, of S. Eleutherius and his Apostolicke Legates.

Therefore to bee breife, the next Pope which was in the beginning of this hundred yeare, Scotland (as hereafter) a greate por­tion of this Iland, and then a distinct greate and inuincible kingedome, vnto the most powerable Romane Emperors, was conuer­ted to the faith of Christ. The very name of this holy Pope and Martyr carieth spirituall supreamacy with it, in all the Christian [Page 129] world, Asia, Africk, and Europe, by the mouthes and pennes of all Protestants and others. A Protestant Bishop for all shall ans­were in these words. Pope Victor excommuni­cated all churches both greeke and latine, which differed from his church, in the obseruation of Easter. (Morton. appeale l. 1. cap. 9.) Which noe man can question, but it was the high­est act, to haue and exercise such power ouer all churches, and yett moste iustly and lawfully, and hee a blessed man, which both a Protestant Archbishopp and his maiestie kinge Iames shal testifie for all. The church of Rome was then a Rule to all, saith our Kinge. (Kinge Iames in parlam.) The other saith: Victor was a godly Bishop, and a martyr, and the church at that time was in greate puritie, not beeinge longe after the Apostles times. (Whit­gift Answ. to the admonition p. 80. sect. 4.) Wherfore Kinge Donalde of Scotland now moued by the example of Kinge Lucius, his neighbouring Sociate in terrene principali­tie, and his whole kingedome, and beeing assured by this supreame power spirituall ex­ercised by S. Victor ouer all churches, that it was his right, and the surest waye in time of controuersies (as that was in the obseruation [Page 130] of Easter) to adhere vnto the cheife and commandinge church of Rome, hee sent to this holy Pope, to bee instructed in the faith of Christ, a longe, paineful & trouble­some iorney & labour on both sides, soe ma­ny Bishops now beeing in Britanie, Fraunce, and in all places betweene Scotland and Rome, if kinges & kingedomes could haue beene conuerted to the faith of Christ, and matters of the church with them ordered, without his direction or confirmation. For as truely write the Scottish historians. Pope Victor sent preists, in extremam Albionem, to the vttermoste part of Albion, or the vttermoste Albion, to preach the doctrine of Christ. (Hector Boeth. l. 5. Scot. histor. fol. 89. p. 2. Boeth. supr. p. 1. Buchan. Rer. Scotic l. 4. Reg. 27. Holinsh. histor. of Scotl. in Donald. Ed. Grymst. p. 20. in Scotl. §. 17.) the narration whereof is this.

Talem dederat Donaldo Regi animum, pacis Princeps & author Christus Dominus quod ve­rae pietati, aspernato malorum demonum cultu, sese paulò ante addixerat. Nam Seuero Impe­rante Romanis, apud Victorem Pontificem ma­ximum qui quintusdecimus post Petrum Eccle­siae praefuit, per legatos obtinuit, vt viri, do­ctrina & Religione insignes, in Scotiam ab eo [Page 131] missi, se cum liberis & coniuge Christi nomen profitentes, baptismate insignirent. Regis exem­pla Scotica nobilitas sequuta, auersata impieta­tem, Christique Religionem complexa, sacro fonte est abluta. Fuit annus ille quo Scoti ad lu­men verae pietatis, Dei Optimi Maximi benig­nitate vocati sunt, & recepti; ab eo qui primus fuit humanae salutis tertius supra ducēte simum: à Scotorum Regni institutione quingentesimus tricesimus tertius. Christ our Lord prince, and Author of peace, gaue such minde to kinge Donald, that castinge aside the wor­ship of wicked deuils, hee had a litle before addicted himselfe to true pietie. For when Seuerus was the Romane Emperor, hee ob­teyned of Pope Victor the fifteenth after S. Peter, that ruled the church, that men re­nowned for learninge and Religion, sent from him into Scotland, might baptise him, with his wife and children, professinge Christ. The Scottish nobilitie followeinge the example of the kinge, forsakinge im­piety, and embracing the Religiō of Christ, was baptized. This was in the yeare of the Incarnation of Christ, two hundred and three, and from the beginninge of the king­dome of the Scots, fiue hundred thirtie and three.

[Page 132]And a little after speakinge of the renow­ned leardned Christians, of that time, hee addeth. Incipere & nostri tum primum, sacras colere literas, Sacerdotibus praeceptoribus, quos Victor Pontifex Maximus ad Christi dogma propalandum, in extremam miserat Albionem. At that time our Scottish men first began to study diuinitie, hauinge for their Tutors, those preists which Pope Victor sent to teach the Religion of Christ in Albion, the vt­termost country in this part of the world. And againe: nostri qua fide & pietate insti­tuti semel fuerunt, hactenus erroribus asperna­tis, perseuerant. Our contrimen (of Scotlād) perseuer at this day (it was written in the yeare 1526.) in the faith and pietie wherein they were then instructed. (Hector Boeth. in fine praefat. Bal. centur 5. in Hector Boeth.) And a Protestant of England in the yeare 1615. writteh: Scotland receyued the faith in the time of Pope Victor the first, in the yeare 203. Celestin the first sent Palladius thither, to roote out the Pelagian heresie, which be­gan to increase there, vnder Eugenius the second, whoe died in the yeare 460. since this time the Realme continued longe in the profession of the Romish church, vntill these [Page 133] later dayes. (Edward. Grimston. Booke of Estates pag. 20. cap. 17.) Hee meaneth the dayes of this our Soueraigne kinge Iames the first of England, and sixt of that kinge­dome. Therfore it is a thinge without que­stion, that this holy Pope, soe earnest for the spirituall supreamacie of his Aposto­licke See, settled it with other doctrines in this Iland, where with the rest it still continued vntill these times, as these Pro­testants haue declared. Which is euident by all histories, not any one affirminge, but rather denyinge, that hee altered a­nie thinge of that constitution of Pope Eleutherius, submittinge the whole na­tion of Scotlande, to the Archbishopp of Yorke in spirituall affaires. And if kinge Donald and the nobilitie of Scotland then had not beene assured, that this supreame spirituall power, in disposinge and orde­ringe church matters, in such cases, had be­longed onely to the Popes of Rome, of all people and places in the world, they would not haue appealed to Rome, for those thinges at that time in the Empire of Se­uerus, when aboue all others, there was the greatest enmytie and warrs betweene [Page 134] the Romans and Scots, that euer were testi­fied by all their histories. Bed l. 1. histor. c. 5. Hect. Boeth. lib. 5. Scot. hist. Bucan. Rer. Scotic. l 4. Holinsh. hist. of Scotl. in Seuerus.

In an other point alsoe wee are assured, that S. Victor whoe had by his highest au­thoritie excōmunicated soe many churches, both greeke and latine, as these Protestants haue told vs before, for their wronge kee­pinge of Easter, settled the right obseruatiō thereof in Scotland at this time. For to speake in Protestants wordes of this Pope: Hee confirmed the ordinance of Pius, touching the celebration of Easter vppon the Sonday. Soe did Pope Eleutherius before him, and soe consequently alsoe amonge other Chri­stian doctrines, by his legates taught and de­liuered it here in Britanie. And wee are taught by these learned Protestants, that in the first generall councell of Nice: De obser­uatione Paschae antiquus canon sancitus est, ne porro in hac re Ecclesiae variarent: The old ca­non of the obseruation of Easter was de­creed, least the churches should afterward differ, about it. (Ed. Grymstonp· 436. in Vi­ctor. Rob. Barnes in vit. Pont. Rom. in Victor. Bal. lib. 1. de act. prat. in eod. Magdeburg. cen­tur. [Page 135] 3. & in Eleuther. Damas. in Eleuther. Barns iu Siluestro. Magdeburg. cent. 4.) And that wee had Brittish Bishops there, which consented to this decree, and receaued it for Britany, they testifie in these termes. (Thea­ter of greate Britanie l 6. cap. 9 pag. 206 n. 19.) The Britannes continued constant in christia­nitie, and the censures of their Bishops, for the greate estimation of their constancie, pietie and learninge, were required, and approued in greate points of doctrine, amonge the assemblies, of some generall councells, as that of Sardis (where appeales to the Pope were decreed) and Nyce, in the tyme of greate Constantine, vvee had our Bishops present. And all men of rea­dinge are assured of this, both Constantine the Emperor in his epistle to the churches, and S. Athanasius in his Apologie write plainely, that this our Britanie receaued the councell of Nice. Epist. Constāt. apud Theo­doret. Athanas Apolog.

Therefore it is a very idle and ignorant coniecture, or rather malitious error of some Protestants, to seeme to write as though Bri­tany had receaued the faith frō some of the Asiatical churches, because some of the later Scots and Britans die erre in that obserua­tion, [Page 136] but this error of the Britans as diuers haue proued allready was quite differēt from that of some part of Asia & greeke. And the first gretian that came hither, except some sent by Roman Authoritie, that I finde was S. Regulus Albutus borne in Achaia, whoe came into Scotland, when Augustinus was kinge, allmost two hundred yeares after this, and longe after the controuersie of kee­pinge Easter was ended, and brought thither holy relicks of S. Andrew the Apostle, vvhoe coming into Pictland, and the fame of this knowne, very many came to reuerence the holy relicques of the Apostle, and made offerings there, and the kinge of the picts Hirgustus re­ceaued by him with procession and lyinge vp­pon the grounde, vvith much reuerence, kissed the holy relicques, and after masse ended hee bequeathed his palace to Saint Andrew, and to Regulus and the Preists to serue God in. Huius rei fama per Pictorum regiones delata permultorum animos ad visendas venerandas­que sacras Apostoli reliquias attendit. Con­fluxerunt ergo illuc vndique donaria Chri­sti Apostolo pretiosa afferentes. Affuit & Heir­gastus Rex eorum, quae fama ad eum detu­lerat, visendi cupidas. Venientem ad se Re­gulus [Page 137] cum sociijs pio apparatu cum Sacerdo­tum ac Monachorum religiosa deductione in hymnis & canticis excepit. Rex humi pro­cumbens, sacras reliquias multa veneratione osculatus, vbi sacra Christiano more, cuius ipse Heirgustus erat obseruantissimus, erant peracta, regium palatium amplis structuris ornatum diuo Andreae, Regulo, ac Sacerdoti­bus ibidem deinceps Optimo Maximo Deo famu­laturis, liberè erogauit, struxit & haud procul à palatio, sacram aedem diuo Apostolo dicatam: and builded an other church not far from the pa­lace, dedicated to the holy Apostle. And thus much of S. Victor.

Next to him succeeded Pope and S. Ze­pherinus, whoe to proue hee still maintay­ned this Romane supreamacie, as his prede­cessors before, ouer all Bishopes, Primates, Patriarckes, and whomsoeuer, or wheresoe­uer of the cleargie, or others, did generally decree as these Protestants tel vs. (Rob. Barns in vit. Pontif. Rom. in Zepherin. hee cal­leth him Seuerus.) Sine Romani Pontificis au­thoritate accusatum Episcopum, nec à Primate, nec à Patriarcha, nec à Metropolitano, in Iudicio condemnandum esse. That a Bishop [Page 138] accused, should not bee condemned, neyther by the Primate, nor Patriarcke, nor Metropolitane, without the authoritie of the Pope of Rome. By which is euident, that euen the Archbishops themselues of Britanie, to whome all others were subordinate in thinges spirituall, were subiect to the Pope of Rome at this time.

Pope Calixtus succeeded next, and to speake in a Protestant Doctors wordes: (Powel l. 1. of Antichrist. pag. 130.131.) Ca­lixtus Pope defined, that all Bishops though ga­thered in a generall councell, shall fulfill the vvill of the church of Rome. They which doe not this are pronounced to keepe a conciliable, & not a councell. And to bee short in this mat­ter, the Protestants of England proue vnto vs, that this busines of the spirituall power of that See ouer all other churches, is the cheife scope of many of their Epistles decre­tall. (Rob. Barns in vit. Vrbani, Antheri. & Dovvnam. lib. 1. Antichristi. cap. 3. pag. 35.) And to giue some particular instances here­of more in Britanie, in this age: wee finde in histories. (Matth. West. an. 257.258.) that Pope Stephē about the yeare of Christ 257.258. or 259. When S. Mellon, then noe Christian, was sent from hence by publick [Page 139] authoritie to Rome, about the temporall af­faires of this kingedome, conuerted him to the faith of Christ, made him preist, and soone after Bishop, exempting him from his ciuill imployments of this his country, and by his Apostolicke power sent him Archbis­hop to Rhoan in Normandie. (Petr. de Nat. de vit. 51. Vincent. in. Specul. l. 11. c. 74. Mar­tyrol. Rom. 22. Octob. Ioh. Capgr. in 5. Mel. M. S. antiq. in eod. & Catal. Episcop. Rothmag. Matt. West.) And amonge others our glo­rious men and martyrs here in this age, it is the common opinion, that S. Amphibalus whoe conuerted S. Alban. (Matth. Paris p. 178.179. Lidg. in vit. cius. Engl. Martyrol. 25. Iun.) both was a Britan borne, and con­secrated at Rome, some say by Pope & Saint Zepherinus, what and how glorious his hi­storie is, for his preaching and martyrdome with vs, all histories of that time are full: and how renowned hee and others of his holy company, sent by that Apostolicke See were at the same time in Scotland, namely Modocus, Priscus, Calanus, Ferranus, Ambia­nus, and Carnonus, both Scottish and English histories wil witnesse. Where S. Amphibalus was the first Bishop they had, and in Mona the [Page 140] Iland: Amphibalus Brito vir insigni pietate primus Antistes ibi creatus. Hector Boethius Scotor. histor. lib. 6. fol. 102. Bal. centur. 1. in Amphib. Holinsh. hist. of Scotland in Chrakint. Veremund. apud Boeth. supr.

And soe honored was he of that most wor­thie Kinge of Scotland Chrathlintus, that to shew the honor hee yeelded to this holie Legate, and his companions, and somewhat to behold the Religiō of that time, the Scot­tish historie thus speaketh vnto vs. (Hector Boeth. supr Holinsh. hist. of Scotlād in Chrah.) Chrathlintus Rex sacram Antistitis aedem mu­neribus ornauit amplissimis, calicihus, patenis candelabris, alijsque similibus ad sacrorum vsum commodis, ex argento, auroque fabrefactis, al­tarique cupro & are clauso: prouentus ad ea ex agris in sacrae aedis vicini constituit. Fuit id templum omnium primum, Christiano ritu, vbi Pontifex sacerque magistratus sedem ha­beret primariam, inter Scotos, cuius no­stri meminere scriptores dedicatum. Kinge Chrathlint did adorne the Holy Howse, of the Bishop Amphibalus, with most ho­norable guifts, chalices, patens, candlesticks, and others seruinge for the vse of Masse made of syluer, and gold, and an Altare, [Page 141] inclosed with copper and brasse, and ap­pointed reuenewes for them out of the country adioyninge. That was the first Christian church where a Bishop and holy magistrate had his cheife See, amonge the Scots, that is remembred by our writers. Thus were the Bishops and preists conse­crated at, and sent from Rome, honored in this nation at that time. When wee reade further the See of Rome to haue beene here in such high honor, that the Brittish writer, and witnesse of S. Albans life, li­uinge then, writeth. (Compilator vitae S. Albani apud Capgrau. & M.S. antiq. in vit. eiusd.) Romam proficiscor, vt illic veniam me­rear delictorum, libellum quoque istum offe­ram Examini Romanorum: vt si quid in eo secus quàm debuit fortè prolatum fuerit, hoc per eos dignetur in melius commutare. I goe to Rome, that there I may deserue for­giuenes of my sinnes: and I will offer this booke to the Examination of the Ro­mans, that if any thinge be vttered therein otherwise then it should, it may bee a­mended.

And that all spirituall power and iuris­diction then in Britanie, was subordinate [Page 142] vnto, & dependinge of the Popes of Rome, in that time, the Antiquities and Antiqua­ries, Protestants and others, both of Cam­bridge and other places doe plainely testifie, whoe amonge other euidences for this mat­ter, produce vnto vs the auntient Bull of Pope Honorius, dated at Rome the 20. day of Februarij in the yeare 624. (Bulla Honorij 1. Papae an. 624.20. Februar. apud Caium l. 1. de antiquit. Cantabrig. Accad. p. 75.76.77.) Wherein hee affirmeth that hee followeth the example of Pope Eleutherius, of whome I haue spoken before: Pope Fabian who li­ued in this age, and others who beeinge likewise holy Popes, had done the like which hee did towardes the vniuersitie or schoole of Cambridge, and concerninge his power spirituall ouer all parsons in this nation, thus it is.

Honorius Episcopus seruus seruorum Dei, dilectis filijs doctoribus & scholaribus in vni­uersitate Cantabrigiae studentibus Apostolicam benedictionem. Dilectissimi in Christo filij, nō absque labore, & plurima perturbatione didici­mus, quomodo nonnulli propriae salutis imme­mores luporum faucibus, & vulpina facie, liber­tates & priuilegia, quae vobis & praedecessori­bus [Page 143] in eadem vniuersitate studentibus gratiosè indulsit sedes Apostolica, moliuntur [...]neruare: Ita quòd plures ecclesiarum praepositi absque ra­tionis. Iure minùs instè in vos iurisdictionem in­debitam, & insolitam vsurpantes, quamque non consueuerunt hactenus, ad vntuersitatem vestram accedunt, materiam perturbationis, & discordiae seminantes, correctionis, emendatio­nis aut reformationis ibidem officia exercentes, contra inhibitionem sedis Apostolicae. Volentes igitur, vt tenemur iustitia suadente, paci & tranquillitati vniuersitatis vestrae paterna sol­licitudine salubriter prouidere. Praedecessorum nostrorum Romanae Ecclesiae Pontificum, Eleu­therij, Fabiani, Leonis, Simplicij, Felicis & Bonifacij vestigijs debitè inhaerentes, authori­tate omnipotentis Dei districtius inhibemus, sub poena excommunicationis, quam veniens in contrarium ipso facto incurrat, ne quis Ar­chiepiscopus, aut eorum officiales, seu visitato­res generales aut speciales à Sede Apostolica deputati, audent in aliquem vestrum suspensio­nis vel excommunicationis, scu interdicti sen­tentias inferre, aut vos familiares vestros mo­lestare praesumat.

Honorius Bishop, seruant of the seruants of God, to his beloued sonnes the doctors & [Page 144] schollers of the vniuersitie of Cambridge sendeth Apostolicall benediction. Wee haue learned not without labour and much sor­rowe, moste beloued sonnes in Christ, how some vnmindfull of their owne saluation, like greedy wolues, and craftly foxes goe about to weaken or euacuate the liberties & priuiledges which the See Apostolicke hath graunted graciously to you, and your prede­cessors students in the same vniuersitie. Soe that many Rulers of churches without right of reason, vsurping, vniustly ouer you vn­due iurisdiction, and vnaccustomed, and which hitherto they haue not vsed, come to your vniuersitie, sowing matter of trouble, and discord, exercising there the offices of correction, emendation, or reformation, a­gainst the inhibition of the See Apostolick. Wee therfore willing, as wee are bound by iustice persuadinge it, with a fatherly care safely to prouide for the peace, and quiet­nesse of your vniuersitie, duely followinge the steps of our predecessors, Popes of Ro­me, Eleutherius, Fabianus, Leo, Simplicius, Felix and Bonifacius, by the authoritie of almightie God, doe strictlie forbid vnder payne of excommunicatiō ipso facto to bee [Page 145] incurred by the cōtrary doer, that noe Arch­bishop, or their Officials, nor the visitors ge­nerall or speciall deputed from the See Apo­stolicke, shall dare to inflict the sentences of suspension or excommunication, or inter­diction, against any of you, or presume to molest you, or your seruants.

By which it is euident, that in this age the Popes of Rome, exercised the highest spiri­tual iurisdictiō in this kingdome, limited (as they thought good) the power of Bishops, and Archbishops, subiecting them to their cēsures, and made exemptions from them, & all others, except the See of Rome it selfe, & had their visitors here to such purposes, ex­cept these Protestants doe deceaue vs. Which further testifie, that this Pope Fabian, in that time miraculouslie chosen Pope, and liuing & dying an holy Saint, made diuers decrees, generally bindinge all Christians as: That euery Christiā should cōmunicate thrise a yeare, that is to say, at the feasts of Easter, whitson­day, and the birth of our Sauiour, that preists should not bee punished in prophane courts. And the like. Ed. Grymston. in Fabian. Pope. Rob. Barns l. de vit. Pontif. Rom. in Fabiano.


THE VIII. CHAPTER. Wherein is proued likewise by the Protestant diuines, and Antiquaries of England, that the Popes of Rome, euer claymed and ex­ercised, this their highest power here in this Age.

NOw wee are come to the fourth hun­dred yeare, in the beginninge whereof, Diocletian the persecutinge Emperor dy­inge, although hee had put euen in this I­land, diuers thousands of Christiās to death, and one thousand in one time and place, Lichfeild, (Theater of greate Brit. l. 6. Stowe histor. in the Rom. in Coill.) (taking there­vpon the name of a Feild of Blood.) yet hee was soe farr from extinguishinge the name of Christ, that wee had a continuall suc­cession at that very time of Bishops, preists, religious, and other cleargie men, without intermission deudced from this Roman in­stitution in this kingedome. And this testi­fied [Page 147] by the best Antiquities wee haue, S. Gil­das, S. Bede, and allmoste all after them both Catholicks, and Protestants. (Gildas l. de excid. & conquest. Brit. cap. 8.) The words of Saint Gildas ar these, as Protestants pu­blish him.

Bilustro supradicti turbinis necdum ad inte­grum expleto, emercescentibusque nece suorum Authorum nefarijs decretis, laetis luminibus omnes Christi Tyrones quasi post hyemalem ac prolixam noctem, temperiem lucemque serenam aurae celestis excipiunt, renouant ecclesias ad solum vsque destructas, Basilicas Sanctorum Martyrum fundant, construunt, perficiunt, ac velut victricia signa passim propalant, dies festos celebrant, sacra mundo corde, oreque conficiunt, omnes exultant filij gremio ac si matris ecclesiae confoti. When ten yeares of the said persecu­tion were not wholly expired, and the wic­ked decrees were now voide by the death of their Authors, al the souldiars of Christ with ioyfull countenance, as it were after a win­ter longe night, receaue the temper and cleare light of the heauenly ayre, they renew their churches destroied euen to the ground, they build churches of the holy martyrs, fra­me, and perfect them, & as it were publick­lie [Page 148] sett forth euery where their victorious Ensignes, they celebrate holy dayes, they perfect their sacrifices, or sacred things with a cleane hart, and mouth, they all doe re­ioyce, as it were children fostered in the lap of their mother the church.

The very same hath S. Bede whoe addeth (Bed. histor. Eccl. l. 1. cap. 8.) Progressi in pub­licum fideles Christi, qui se tempore discrimi­nis, siluis ac desertis, abditisque speluncis occul­tauerant. The faithfull seruants of Christ shew themselues now in publick, whoe in the time of the daunger had hidd themselues in woods, and wildernesses, and hidden dens. And then hee writeth as S. Gildas be­fore. By which publick and hierarchicall Acts and offices of Bishops, and preists, as founding and dedicatinge churches, to the honor of holy Martyrs, that had late suffe­red in that persecution, in institutinge and celebratinge their festiuities, renewing and consecrating other defaced churches, which none but Bishops might doe, and sayinge Masse, which hee expressely by perfecting their sacrifices or sacred rites, with a cleane hart, and mouth, the preistly office and fun­ction, it is moste euident, that diuers both [Page 149] preists and Bishops, with other cleargie men escaped in this persecution, and soe still con­tinued the hierarchicall succession of Arch­bishops and Bishops, soe vniuersally establis­hed here before by the Popes of Rome, and with the same dependance which they had before. For noe historie maketh mention, of any chaunge, neyther of our Bishops then putt to death, except S. Amphibalus, vnlesse wee wil coniecture without warrant, that S. Angulus suffered martyrdome in this time. And notwithstanding soe many losses, and desolations of our Antiquities, wee haue te­stimonie of some Bishops in particular then liuing, the persecution being ended.

For whoe can thinke but some of those which fledd into Scotland, whether the per­secution extended not, with S. Amphibalus, remayned there still in the Episcopall See of Mona, which kinge Chrathlinte, had soe ho­norably endowed to that purpose, and longe after was an Episcopall See? I haue named diuers of these renowned men before, of whome some one in all probabilitie after the returne of Saint Amphibalus into these parts, supplied that place and dignitie there. And here in England it is euident by [Page 150] those antiquities wee haue left, that wee had preserued from the fury of that persecu­tion, many both Bishops, and Archbishops. To exemplifie in London, wee haue the na­mes of Sixteene Archbishops there, before the cominge of S. Augustine hither, as both Iocelin of Furnes, the Protestants, Stowe, Godwyn and others collect them. (Iocelin Catalog. of British Bish. Stowe histor. in Lu­cius. Godwyn. Catalog. in London, 1. concil. Arelat. in Subscript. tom. 1. concil. Stowe & Godwyn supr.) And it is manifest that either Restitutus which was Archbishop of Lon­don, and was present at the councel of Arles in Fraunce, in the yeare 326. soone after this, or Thedred, or Hillary supposed to bee his immediate predecessors, was then Archbi­shop. And soe because euery Archbishop in­ferreth inferiour Bishops vnder him, that wee had Bishops alsoe. I will instance onely in Winchester, where wee ar informed both by an old Manuscript Author, and a new Protestant Bishop. (Godwyn Catalog. of Bish. in Winchest. 1. old M. S. apud eundem supr.) ‘That one Constans was Bishop there in this time, and in the yeare 309. or 310. did vpon the 15. day of march, hallowe and dedicate [Page 151] vnto the honor & memory of S. Amphiba­lus, that had suffered death for Christ in the late persecution, a church there reedified with such wonderfull forwardnes and zeale, as within one yeare and thirtie dayes, both it and all the edifices belonginge vnto it, were quite finished in very seemely and con­uenient māner. And that Deodatus was Ab­bot of this new erected Monastery.’ Thus this Protestant Bishop from an old Manuscript.

By which, and that which is spoken be­fore in this chapter, it is euident, that En­gland this part of Britanie then had both Bi­shops, and Archbishops continuinge in the same order and maner as they were first in­stituted here by the See of Rome: neither did they now begin to depart or seperate themselues from obedience to that See Apo­stolicke; for soone after this, the first gene­ral councel of Nice beeinge called, these Pro­testāts haue told vs, wee had Bishops there, and most euident it is, that it was receaued in this kingdome. And yet the canon of that councell is soe manifest for the Popes of Ro­me supreamacy, at the least ouer this western world, wherein England is, both in the time of this holy councell, and before, that [Page 152] a Protestant Bishop doth thus confesse it. ‘(Feild. l. 3. p. 60.61.) In the time of the Nicen councell, & before, as appeareth by the Acts of the councell limitinge their bounds, there were three principall Bishops, or Patriarkes of the christian church: namely the Bishop of Rome, Alexandria, and Antioch. Soe wri­teth the Protestant Archbishop Whitgift, Foxe and others, whereof one saith.’ (Whit­gift def. of the Answ. p. 331. Foxe tom. 1. pag. 12. Rob. Barns in vit. Pont. Rom. in Siluestro.) Sollicitudinem ecclesiarum, pro recepta consue­tudine veterum habendam esse statuerunt. The fathers of the nicen councell did decree, that accordinge to the custome receaued from them of old, that the three cheife patriarkes of Rome, Antioch, and Alexandria, should haue chardge of the churches.

Soe that if wee would seeke noe further then to these great enemies themselues of the Romane See, yett they confesse vnto vs, that it was not onely decreed in this nicen coun­cell, where, as our Protestants haue told vs, wee had Bishops consentinge, and our kinge and contriman Constantine the great Em­peror alsoe submittinge himselfe vnto it, but that it was the old custome and tradition of [Page 153] the church, that the Bishop of Rome was the principall Bishop, and commaundinge Pa­triarke of all westerne churches, amonge which this of our Britanie was euer, now is, and of necessitie must bee one, and if wee will bee members of the church of Christ, except wee can remoue Britanie from the vttermost part of Europe, to lepp to Alexan­dria in Africke, or Antioch in Asia, wee must needs by this councel as it is glossed by our Protestants, bee subiect to Rome, as wee euer were by the old custome before that councell. The words of these Protestants Whitgift and Foxe are these. (Whitgift Def. pag. 331. Foxe tom. 1. pag. 12.) ‘The councell of Nice which was the yeare of our Lord 340. and in the sixt canon of the said coun­cell wee finde it soe decreed, that in euery prouince, or precinct some one church or Bi­shop of the same, was appointed and sett vp, to haue the Inspection and Regiment of other churches about him, secundum morem antiquum, that is after the auncient custome, as the words of the councell doe purport.’ Soe that the Bishop of Alexandria should haue power of Libia, and Pontapolis, in Egipt, for as much as the Bishop of Rome [Page 154] hath the like or same maner.

Therefore seeing there is none named ei­ther by the councell, or custome related by that councell, but the Bishops of Rome, An­tioch, and Alexandria to haue this high Re­giment and power ouer the churches, wee must needs adhere and appeale to Rome by these men, as wee euer did by the old cu­stome from the beginninge of our first life in Christ: otherwise wee shall fall into er­rors and conclude inualidate things euen in the highest matters, these men assuringe vs, that at this time there were but three [...] Metropolitane churches before reci­ted, and that to vse their words. ‘(Whitgift def. pag. 359.) The church of Rome is cal­led all that is subiect to the Bishop of Rome: And (Whitgift Answeare to the Admonit: cap. 2.17. diuision.) that notable and fa­mous councell of Nice must be, and is of all wise and learned men next vnto the scriptu­res themselues reuerenced, esteemed and em­braced, in the sixt canon of that councell it is thus written: This councell doth deter­mine him to bee noe Bishop, which is made without the consent Metropolitani Episcopi, of the Metropolitane.’ Which cheife Metro­tropolitane [Page 155] to vs then as these men haue told vs, was the Bishop of Rome; soe that it is eui­dent by them, that we could not here haue any Archbishop, or Bishopp made without his allowance.

And yett these our Protestant Bishops & Doctors must needs eleuate this power spi­ritual higher, then to make it onely cheife ouer Britanie, those West nations and Eu­rope, and giue, it the highest place in the whole church of Christ, for soe all that can bee pretended by these Protestants, to haue had interest in such things at that time, whe­ther the Pope himselfe S. Siluester and others, our kinge and Emperor Constantine, or the Bishops of Britanie, and other nations; for all these in those daies acknowledged the Su­preamacy in the Romane See ouer all chur­ches. S. Siluester Pope with the consent, and Subscription of the Emperor Constātine his Mother S. Helena, and 284. western Bishops, and 45. preists, decreed. (Concil. Roman. sub Syluestro can. 20. to. 1. Concil.) Nemo Iudica­bit primam sedem: quoniam omnes sedes à prima sede desiderant temperari, neque ab Augusto, neque ab omni clero, neque à Regibus, neque à populo Iudex iudicabitur. Noe man shall iudge [Page 156] the cheife See (of Rome): because all Sees desire to bee gouerned by the cheife See. The iudge (Pope of Rome) shall not bee iudged, neither by the Emperour, nor by all the cleargie, nor by kings, nor by the people. Where wee see the Pope of Rome to bee by all consent the highest iudge, and subiect to noe others iudgment, whosoeuer. The honor and reuerence which Constantine yeelded to Saint Siluester then Pope, is sufficiently knowne by Eusebius in his life and others. (Euseb. de vita Constantini.) I will onely exemplify by the warrant of an english Pro­testant Bishop, how this greate dutie and Reuerence of him to that holy Pope, and en­dowinge that Apostolicke See with honor and ritches, was such, that it was longe be­fore foretold by an Angell from heauen, to S. Blasius. saying (l. 1. de Act. Rom. Pontif. in Syluestro.) That in the time of Constantine, Idolatry should cease by his meanes, and this Constantine for his honor to the See of Rome, should translate the seate of his Empire from thence, into Thracia, and there settle it at the mouth of the Riuer Bosphorus, and leaue Italy and Rome to the Pope, Christs vicar there. Ad­ueniet Princeps, sub quo pacabitur orbis: & [Page 157] finem accipiet veteram cultura deorum. Con­stantinus apud Thraces, qua Bosphorus aequor Thracius Euxinis Aegaeum ingurgitat vndis, constituet sedem Imperij: latiumque relinquet Christo & Romuleam septem in collibus vrbem.

Now for the Bishops of Britanie there can bee noe question, but they gaue this prima­cie to S. Siluester: for first it is most proba­ble some of them were present at this Roman councell, soe great, consistinge of the we­sterne Bishops. Secondly in all Iudgments they must needs acknowledge this suprea­macy either in the Pope, or Emperor; But not the Emperor which yeelded it to S. Sil­uester. Thirdly because the next Pope Saint Marke, who was Pope but three yeares, clai­med for the Romane See to be, mater omnium ecclesiarum, the mother of all churches, and priuiledged from heresie. (Marcus epist. ad Athanas. & caeter. Egipti Episcopos.) And as these Protestants tell vs, his successor S. Iulius appointed appeales to the See of Rome, and taught noe councel could bee kept lawfully with­out his consent. (Rob. Barns in vita Pontif. Ro­man. in Iulio.) And two other Protestant Bis­hops speaking of this time affirme: The canō of the primatiue church made euery thinge [Page 158] voyde that was done without the Bishop of Rome. (Bilson true differ. pag. 66.67.) And againe: The canon of the primatiue church forbad any councell to bee called, without his consent. (Morton Appeale pag. 286.) And to make all sure in this matter, that the whole cleargie of Britanie and Christians vnder them, at this time attributed this spirituall supreamacie to the Pope of Rome, our Pro­testants haue told vs before, which aunciēt Authorities alsoe affirme (Theater of greate Britanie l. 6. Sulpit. Seuer. sacr. histor. lib. 2. Athan. apol. l. 1. cont. Ar. Concil. Sardic. can. 4.7.) that wee had of this nation diuers Bishops in the generall councell of Sardis, a cytie of Lydia in Asia with 300. Bishops; and therfore this kingedome with the rest, ac­knowledged the supreamacie of the Pope of Rome in all places, and that Appeales were to bee made to him as highest iudge.

And whereas the councell of Arles in Fraunce in the time of S. Siluester, in the subscription of the Bishops there, many Pro­testants and other Antiquaries assure vs, (Concil. Arelat. in subscript. Theater of Brit. lib. 6. Stow histor. in Lucius. Godwyn. catalog. in London. 1.) that Restitutus our Archbis­hop [Page 159] of London was present there, and sub­scribed for this nation, that place beeinge soe remote from London, wee must needs say, that hee was called thither by the Pope of Rome, or doe that, which neuer any yett would allowe, to graunt a superioritie vnto the Bishops of Fraunce ouer them of this kingedome. And soe for those our Bishops which were at the councell of Ariminum in this time, for noe others medled in these affaires in those dayes. ‘Which wee are fur­ther taught by the Example of our holy Bishop S. Ninian, (Capgrau. in Catal. in Ni­nian. Bed. hist. Anglic. Theater of greate Bri­tanie. lib. 6. Bal. centur. 1. de script. in Ninian [...] Bernini.) whoe towards the later end of this centurie of yeares, was made Bishopp at Rome by the Pope there, and by him sent Apostle to the Western parts of Britanie, to people there which had not yett receaued the faith of Christ. Where hee conuerted the nation of the Picts, preached the ghospell through the contryes of the Britans, Scots, and Picts, ordeyned there preists, consecra­ted them Bishops, and diuided the contry into parishes, as both Catholicks and Pro­testants are witnesses. Audiens Pontifex Ro­manus [Page 160] quosdam in occiduis Britanniae parti­bus necdum fidem Christi suscepisse, ad Episco­patus gradum Ninianum consecrauit. Concre­ditum à Deo talentum per Britannorum, Sco­torum, australium Pictorum terras, ad senium vsque latissimè profudit. Ordinauit presbyte­ros, Episcopos consecrauit, & totam terram per certas parochias diuisit. And liuinge in this preachinge vntill hee was very ould, as a Protestant Bishop writeth, (Bal. centur. 1. in Ninian. Palladio Patricio.) he died in the yeare of Christ 432. before which time S. Palladius, S. Patricius, SS. Germanus and Lupus were sent hither by S. Celestine Pope of Rome. And yett that hee came hither in the fourth century, it is euident: for in his cominge hither from Rome, hee came by S. Martin Bishopp of Tours, in Fraunce as Capgraue and others writte, (Ioh. Capgr. in S. Ninian.) and yett by Sigebert and o­thers, S. Martine died within the first 400. yeares. (Sigebert. in Chronic. ad an. 399.) In which time alsoe wee had Coelius Sedu­lius of this nation, scholler (as a Protestant Bishop writeth) to Hildiberthus a learned Bishop of Scotland, (Ioh. Bal. centur. 1. in Coel. Sedul.) after whose death hee trauailed [Page 161] many nations for learninge sake, as Spayne, France, Italy and Asia, and beeinge excel­lently learned returned to Rome, where hee longe time continued, and was soe learned holy and gratefull a man to the Popes of Rome, that Pope Gelasius (to vse the Prote­stants words) in the decrees distinct 15. cal­leth him, venerable Sedulius, and much pray­seth his writings.

Neyther can wee thinke otherwise of his Master, Bishop Hildibertus, of whome hee was instructed, and directed in these cour­ses. And this Sedulius himselfe alsoe was a Bishop, as both Sigebertus, and Bostius our contryman, and the Protestant Bishop Bale from them, are wittnesses. (Sigebertus & Bostius apud Bal. centur. 1. de Script. in Coel. Sedul.) In which time alsoe liued S. Kebius our Cornish Bishop, successor, though per­haps not immediate, to S. Amphibalus in the Bishoprick of Mona. (Ioh. Capgrau. in S. Kebio. Harpesf. histor. pag. 26. Pits. in Kebio.) Whoe liued longe time with S. Hilary Bis­hopp of Poicters in Fraunce, that worthie piller of the true Catholick faith, and ho­nor of the church of Rome, and Successor of Saint Peter there, that hee calleth him. [Page 162] (Hilar. ad Psalm. 131. & in Matth. can. 16.) Ecclesiae fundamentum, caelestis Regni Ianitor, cuius arbitrio aeterni aditus traduntur, cuius terrestre iudicium praeiudicata authoritas sit in caelo: Foundation of the church, porter of the kingedome of heauen. The happy foun­dation of the church, the blessed porter of heauen, to wose will die eternall passadges are committed, whose iudgement on earth is preiudicate authoritie in heauen.

Such a tutor, pedagoge, and consecrator alsoe had this our happie contryman Saint Kebius, in those turbulent hereticall times of the Arrians, and their opposition against the Romane church, a greate meanes by this our holy Bishop, S. Restitutus, Fastidius, Priscus, our Archbishops then, and other godly Bishops of this nation, to preserue this kingedome in the true faith, and obedience to the Pope of Rome, in soe much that S. Hilarie himselfe, (lib. de Synodis aduersus Arr.) commendeth the Bishops of Britanie for the sinceritie in those times, to their eter­nall honor. Hee dyed, as our Protestants write, in the yeare of Christ, 370. And in this age alsoe was that renowned S. Vrsula, with her glorious company of Bishops, other [Page 163] cleargie men, Virgins and others, as those Protestants ar witnesses, whoe as both Pto­lomaeus Lucensis, Capgraue, the Antiqui­ties of Collene, and the German histories testifie (Baleus centur. 1. in Vrsula. Cynosura an. 390. Stowe histor. an. 394. in Theodosius. Martyrolog. Roman. die 21. & 22. Octob. & Beda hac die & Vandelbert. Baron. in annot. Ptolom. Lucens. in S. Vrsula. Capgrau. in S. Vrsula. & Annal. Coloniens. &c.) made that their moste holy pilgrimadge to Rome, and at their returne receaued the crowne of Martyrdome at, or neare Cullen in Ger­manie, where, as alsoe in the whole Chri­stian world, and both to their honor and the glory of our country, they are celebra­ted in the most auncient Martyrologes, in which sacred company, as Capgrauius and diuers others testifie, there were manye Bishops of this kingedome, as namelie Willielmus or Michael, Columbanus Ywanus, Eleutherius and Lotharius. Which I rather name, that wee may know, how this kinge­dome at that tyme, both was soe replenis­hed with Bishops, that it might spare soe manie to bee sent from hence, with those holy Virgins, and to giue euidence how [Page 164] deuoted and respectiue, the Bishops and cleargie, with the rest the Christians of this kingedome, were towards the See of Rome, in these dayes.


THE IX. CHAPTER. Shewinge by these Protestants of England, how both the Popes highest spiritual power, was still here continued, and a perpetuall succession of our Bishops and Cleargie alsoe in Britanie from the See of Rome, as in the other Ages before.

NOw wee are come to the fift Century, in the beginning whereof the first Fa­thers of Heresie, and Opposers against the holy Apostolick See of Rome, which I finde to haue beene of our Brittish nation, were the monstrous rebellious Hereticks Pelagius and Timotheus, not that I finde them more formally & directly opposite to the See Apo­stolick then other Hereticks were, but as the [Page 165] nature and necessitie of heresie is, to bee euer contrarie and disobedient to their cheife iudge, and commaunder in such cases, the Pope of Rome, with councels assembled: for as our Protestants tell vs, diuers Popes of Rome both by themselues, and in councels had condemned Pelagius for an hereticke, and yett hee obstinately persisted in his con­demned errors. Innocentius the first condem­ned, Pelagius the monke, and Coelestius of he­resie, for preferringe free vvill before the grace of God, and sayd the vvil of man by it selfe, was sufficient & able to fulfill the cōmaundements of God, and tooke avvay the necessitie of Baptisme and faith in Christ. (Rob. Barns in vit. Pont. Rom. in Innocent. Bal. centur. 1. de Scriptorib. in Pelagio heresiarcha.) Innocentius primus Pela­gium monachum, & Coelestium haereseos dam­nauit: quod liberū arbitrium gratiae Dei praefer­rent, dicerent (que) voluntatē per se sufficere, ad im­plenda Dei mādata, praesul ordinatus Pelagius sui nominis haeresim fabricabat, asserens hominem sine peccato nasci, ac solo voluntatis imperio si­ne gratia saluari posse, vt ita nefarius baptis­mum ac fidem tolleret. Pelagius after hee was made a Bishopp, framed an heresie of his name, affirminge that man was borne [Page 166] without sinne, and by the onely com­maunde of his wil, without grace by Christ, might bee saued, that the wicked man might soe take away both baptisme and faith.

Pope Sozimus alsoe, as these men tell vs, condemned this hereticke, and to vse their wordes. (Rob. Barnes sup. in Sozimo Papa.) That Sozimus might declare, that nothinge was in any place ratified, that was done in holy things, except it were done by the Popes autho­ritie, hee sent Faustinus a Bishop, & two preists, to the councell of Carthadge. The decrees of the councell were brought to Pope Sozimus, which beeinge by him approued, the Pelagian heresie was condemned euery where. Vt Sozimus decla­raret, nihil vsquam ratum fore, quod in rebu [...] sacris ageretur, nisi id Romani Pontificis au­thoritate fieret, Faustinum Episcopum, & duos presbyteros, ad Cathaginensem Synodum misit. Synodalia decreta ad Sozimum perlata sunt: quibus approbatis, Pelagiana haeresis passim damnata est. Thus wee see by these Prote­stants, that the Popes of Rome, euen in this time, when they were moste afflicted, and Rome it selfe taken, and sacked by Gothes, in the time of this Pope, (Barns supr,) beeinge Pope but one yeare 3. moneths and twelue dayes, [Page 167] Sozimo Pontifice, Roma à Gothis capta est: They still exercised and practised this hi­ghest spirituall power in all places, euen in Africk, as these Protestants assure vs, and not onely in Europe where our Britanie is: In which they shewed, and exercised this their highest supreamacy in many and di­uers matters in that time.

And first in this Busines of Pelagius, the monke or Abbot of Bangor, in Wales; Thus writeth a Protestant Bishop with consent of Antiquities. (Bal. centur. 1. de Scriptor. in Pal­ladio Graeco. Hector Boeth. hist. Scotor. l. 7. fol. 132.133. Holinsh. histor. of Scotland. Ed. Grym­ston cap. Relig. of Scotland pag. 20. Prosper. in Chronico.) Palladius Graecus à Caelestino Ro­manorum Pontifice Antistes mittebatur, vt Pe­lagianam haeresim, quae tunc magnam Britan­niae partem inquinauerat, à Britannorum gente arceret, atque Scotorum populum ad veram pic­tatem, à qua continua bellorum atrocitate pau­lùm aberrarit, rite reduceret. Hunc ferunt con­cionibus pijs à quibusdam gentilium superstitiū ­culis ecclesias illas purgasse, atque ob id in ho­diernum vsque diem, Scotorum Apostolus ap­pelatur. Palladius a Graecian was by Cele­stine Pope of Rome, sent a Bishop, to driue [Page 168] from the nation of the Britans, the Pelagian heresie, which then had defiled a great part of Britanie, and rightly to reduce the Scots to true pietie, from which by the continuall crueltie of wars they had erred. The saying is, that with his godly sermons, hee purged those churches from some superstitions of the gentiles, and soe is to this day called the Apostle of the Scots. Here wee see it first left to the Popes Iudgment, what was heresie to bee condemned, what was error to bee recalled, superstition to bee reformed, and in his power spirituall (the temporall Romane then hauinge nothing to doe in any part of this Iland) to assigne, and send a Bi-Bishop, and Apostle to that nation, which was neuer subiect, either in temporall res­pects, to the Romane Emperors, whoe soe performed the highest sacred duties, and authoritie in that church, that, as before, and by all writers hee is called, Scotorum A­postolus, the Apostle of the Scots: as iust­lie hee deserued it, settling all things there, by his legatine power, makinge a Bishop, an Archbishop, and the like matters of grea­test Iurisdiction, as namely S. Seruanus Bis­hop of the Orchads, and S. Teruanus Archbishop [Page 169] of the Picts, Palladius Seruanum Episcopum ad Orchadas Insulas missum, vt Populum rudem christiana pietate institueret, creauit, & Terua­num quem Infantē lustrico lauerat fonte, Picto­rū Archiepiscopum constituit. Palladius created Seruanus a Bishopp, and sent him to the Orchads Ilands, to instruct the rude people, in the christian faith, and hee appointed Teruanus, whome hee baptized when hee was an Infant, to bee Archbishop of the Picts. Hector Boeth. hist. Scotor. l. 7. folio 133. pag. 1. Georg. Buchan. Rerum Scoticar. l. 5. Rege 42. pag. 146. Polidor. Verg. hist. Anglic. l. 3. pag. 58.59.

Thus the Scottish histories teach vs. By which it is euident, that the whole state of the church of Scots, and Picts alsoe, was then settled by the Authoritie of this Roman Legate, and that the other Gouernors which he appointed in it, were alsoe sent from Rome, for, if Teruanus whom hee appoin­ted Archbishop of the Picts, was baptized when hee was but an Infant, as these Scottish historians tell vs, hee was baptized at Rome or those parts where S. Palladius then liued, & not in this kingdome, where it is confes­sed by all antiquities, that S. Palladius liued [Page 170] a verie short time. And S. Teruanus beeinge made by him an Archbishopp amonge the Picts, it both informeth, that there were o­ther Bishops there vnder him, els he could not bee Archbishop, cheefe of the Bishops there; and maketh probable, that S. Ninian, whoe as a Protestant Bishop writeth, (Bal. cent. 1. in Ninian. Bernic.) died about this time, was alsoe Archbishopp there, and now dyinge Teruanus was by Palladius his legatine power ordeyned his successor: or that both these were Archbishops of Yorke, soe ap­pointed by the See of Rome, and named Bis­hops of the Picts, because they with other prouinces, were subiect to the Archbishops See of Yorke, a subordination neyther alte­red by S. Celestine or any other Pope vntill such time, as I haue before declared, except in such extraordinary cases, of special legats sent immediately from Rome, with cheife authoritie, such as S. Palladius was, whoe by that prerogatiue exercised this iurisdiction extraordinarily, in consecrating and institu­ting Bishops, within the limits of the Me­tropolitane of Yorke, which ordinarily be­longed vnto his See, by the order of Pope Eleutherius from the beginning of our pub­lick [Page 171] receauing of the faith of Christ. And the same care and chardge which S. Cele­stine then Pope of Rome tooke of the Scots, and Picts, at this time, the same alsoe hee had, and as cheife pastor performed, both to this kingedome of Britanie, and Ireland alsoe.

Concerning Britanie, these Protestants as­sure vs, that when Pelagius was dead before, and his heresies by many Popes and coun­cells condemned, yett it beeing maintayned here by Leporius Agricola, a very learned Hereticke. (Bal. centur. 1. de scriptor. in Lepo­rio Agricola & l. 2. de Act. Pontif. Rom. in Ce­lestino. Rob. Barns l. de vita Pontif. Roman. in Caelestin.) That Saint Palladius of whome I haue spoken, the Popes Legate in Scotland, informed S. Celestine Pope hereof, whoe there­vppon sent the twoe french Bishops, Germanus and Lupus hither to strengthen the Britans in the true doctrine of heauēly grace, and to cōfute the wicked doctrine of the sufficiency of mans vvorkes vvithout the grace of Christ. Quod per Palladium audiēs Caelestinus Pontifex Romanus, Germanum Antissiodorensem, & Lupum Tra­cafessum, Gallicanos Episcopos illuc misit vt Bri­tannos, in fide gratiae caelestis solidarent, & im­piam [Page 172] atque Hipocriticam humanorum operum doctrinam confutarent. And that wee may bee fully informed, that S. Celestine the Pope did not send these two holy Bishops into Bri­tanie onely to suppresse the pelagian heresy, but to supply the spiritual wants in this king­dome, this Protestant Bishop and greatest enemy to the See of Rome, will tell vs more plentifully, where hee describeth that holy Pope and his doctrine in this maner. (Balaeus l. 2. de act. Pontif. Rom. in Coelestino. Robert. Barns in vit. Pont. in Coelestino.) Caelestinus Campanus, Introitum graduale, Responsorium, tractum, & offertorium papisticae missae inseruit: atque vt Sacerdotes pontificum Canones scirēt, a [...]è praecepit. Germanum in Britanniam, Pal­ladium in Scotiam, & Patricium cum quodam Segetio in Hiberniam, vt pelagianas haereses extirparent, Episcopos misit, obijtque anno Christi 435. Confessorum numero asscriptus. Pope Celestine borne in Campania, did put to the Papisticall masse the introite, gra­duale, responsorie, tract, and offertorie; and streightly commanded, that preists should knowe the canons of the Popes, hee sent Bishops, Germanus into Britanie, Palladius into Scotland, and Patricke with [Page 173] one called Segetius into Ireland, to roote out the Pelagian heresies. And hee died in the yeare of Christ 435. in the number of Confessors.

An other interpretinge this addition hee made to the masse, saith. (Barns supr.) In ini­tio sacrificij, vt Psalmus Iudica me Deus & dis­cerne causam meam &c. à sacrificaturo diceretur, ordinauit. Graduale in missa ordinauit, vt Sa­cerdotes canones sacros tenerent, praecepit. Pope Celestine ordeyned, that in the be­ginninge of the sacrifice, when a preist was to sacrifice, hee should say the psalme which beginneth, Iudge mee o God, and discerne my cause &c. hee did order the graduale in the Masse, & cōmaunded that preists should vnderstand or keepe the holy canons as before. And the Protestant Archbishopp Whitgift. (Whitg. Answere to the Admoni­tion pag. 44. sect. 1.2.) Speaking of this ho­lie Pope writeth: Celestine was a godly Bishop, and the church of Rome at that time, had the substance of the Sacraments: accordinge to gods word: neither was there any superstition mixed with them, the Introite that hee appoin­ted, was one of the psalmes. The like hath [Page 174] Master Foxe, (Foxe tom. 2. in Queene Mary pag. 1401.) whoe affirmeth, this vse of a psalme before the Masse was vsed longe be­fore in the Greeke church. And it is the common opinion of our English Protestāts, their Bishops, Antiquaries, and doctors that the Religion which these holy Legats of Rome SS. Germanus and Lupus taught here, was in all things, veritatis praedicatio, doctrina sincera, sincerissima, purus Dei cultus, qualis ab Apostolis mandato diuino Christiano­rum Ecclesiis traditus erat. The preaching of truth, sincere doctrine, moste sincere doc­trine, the pure worship of God, such as by the commandement of God, was by the A­postles deliuered to the churches of Chri­stians: and soe it continued here in this pu­ritie longe after. Matth. Parker Antiq. Bri­tan. pag. 6.45.46. Goscelin. histor. Bal. l. 2. de act. Pontif. Rom. in Greg. 1. & l. de Script. centur. 1. in August. Dionatho. Godvvyn. Con­uers. of Brit. Povvel. in annot. in lib. Girald. Cambr. de Itinerar. Cambr. c. 1. Foxe pag. 463. edit. an. an. 1576. Fulk. Answ. to a count. Ca­thol. pag. 40. Midleton Papistam. pag. 202. Stovve histor. in Ethelb. Holinsh. histor. of Engl. cap. 21. pag. 102.

[Page 175]Therefore wee may not now make any doubt of any thinge, done here by these holy Bishops, by power from the Pope, either in causinge the decrees and canons of the Popes soe much dignifyinge the highest spirituall power in the See of Rome, generally to bee vsed and receaued here, by all preists, and cleargie men, as this holy Pope had com­manded, nor in consecratinge Bishops, and Archbishops, with limitation of their Iuris­dictions, and the like, but they were moste Iustely, and religiously performed. (Matth. West. an. 446. Matth. Park. antiq. Brit. Ho­linsh. hist. of Engl. Sigibert. an. 428. Stowe and Howes histor· in Theodosius. Bal. centur. 1. in Leporio Agricola.) And yett besides their powerable, and authoritatiue condemninge of the Pelagian heresies here, together with the Timothean Hereticks, they ordeyned and consecrated soe many Bishops in this nation, that some writers amonge Prote­stants. (Godvvin Conuers. of Britanie pag. 25.) are of opinion, their number was greater then of those that were consecrated here in the time of Kinge Lucius: amonge whome a Protestant Bishop writteth in this maner: I cannot but rest persuaded, that our Britanie [Page 176] had very few Bishops vntill the cominge ouer of Germanus and Lupus, to suppresse the Pela­gian Heresie: concerninge which matter, I thinke it not amisse to offer vnto the Reader, what I finde in our history of Landaff. Postquam praedicti Seniores (Sanctus Germanus Episco­pus & Lupus) Pelagianam heresim extirpaue­rant, Episcopos pluribus in locis Britanniae con­secrauerunt. Super omnes autem Britannos dex­tralis partis Britanniae, beatum Dubricium, sum­mum Doctorem, à Rege & ab omni parochia electum Archiepiscopum consecrauerunt. Hac dignitate, ei à Germano & Lupo data, consti­tuerunt ei episcopalem sedem, concessu M [...]nrici Regis, Principum, Cleri & populi, apud podium Lantaui, in honore S. Petri Apostoli fundatam, & cum finibus istis &c. Which thus hee engli­sheth: After the said elders (S. Germanus Bi­shop, and Lupus) had rooted out the Pela­gian Heresie, they consecrated Bishops in many places of Britanie. Ouer all the Brit­tans dwellinge on the right side of Britanie, they consecrated for Archbishop, S. Dubri­tius, whoe was chosen for the supreame do­ctor by the kinge and all the Diocesse. This dignitie beeing bestowed vpon him by Ger­manus and Lupus, they with the consent of [Page 177] Mo [...]ric the kinge, the nobilitie, cleargie and people, appointed his See to bee at the man­ner of Lantaui, and founded the same there, to the honor of S. Peter, boundinge the ter­ritories thereof in this wise. &c. Then hee addeth immediately: This was about the yeare of Christ 430. about which time alsoe, Palladius did first appoint Bishops and ordeine Bishopricks in Scotland, as Buchanan hath deliuered. The words of Buchanan the puritane are these. (Georg. Buchan. l. 5. Reg. 42. pag. 146. Rer. Scotic.) Creditur Palladius primus Episcopus in Scotia creasse. Palladius is thought to bee the first that created Bishops in Scotland.

Where wee are taught, by these great Pro­testāts themselues, that the first Bishops, that euer were in this Iland, whether Scotland, or this other part of England, and Wales, were instituted together with their Sees, Iu­risdictions, and limitts by the Popes authori­tie, and this Protestant Bishop in translating his Antiquitie hath abused his reader, that is ignorant of the latine tonge, for where hee translateth. (who vvas chosen for the supreame doctor by the kinge and all the diocesse:) there is noe such thinge in that antiquitie, as hee himselfe alleadged it, but only that the king [Page 178] consented with the diocesse to his conse­cration in Archiepiscopall dignitye by the Popes Legats, or at the moste that they did choose him rather then any other: for that hee was a cheife doctor here longe before, and that by the Popes approbation, I will shew herafter. And it seemeth to bee certayne, both by himselfe, and others, that this Protestant Bishop where hee speaketh of the kings and peoples election, did add it of his owne Inuention, for both by others, and himselfe alsoe in other places, there is no such thinge in this narration. Iohn Capgraue whome this man much commendeth, thus relateth this history. (Godwin Conuers. of Brit.)

Cum Sanctus Germanus & Lupus haeresim illam (Pelagianam) extirpassent: Episcopos in pluribus locis Britanniae consecrarunt: & dex­tralis partis Britanniae beatum Dubritium, sum­mum Doctorem & Archiepiscopum statuerunt: & Landauensem ecclesiam in honore beati Petri fundatam, sedem cathedralem collocarunt: col­latis autem ecclesiae Landauensi à Rege multis possessionibus & ecclesijs, Dubricius discipulos per ecclesias diuisit, quasdam nouas ecclesias fun­dauit, Danielem in Episcopum Bangerensem, & Sanctum Iltutum in loco ab illo Lanitut, id est [Page 179] Ecclesia Iltuti vocatum ordinauit. (Ioh. Cap­grauius in Catalog. in S. Dubritio.) When S. Germanus and Lupus had rooted out that (Pelagian) heresie, they consecrated Bishops in many places of Britanie: & they appoin­ted blessed Dubritius, cheife Doctor, and Archbishop of the right hand part of Brita­nie, and placed the church of Landaffe foun­ded in honor of S. Peter the cathedrall See, and many possessions and parishes being gi­uen by the kinge to the church of Landaffe, Dubricius diuided his disciples by the chur­ches: builded some new churches. Hee or­deyned Daniel Bishop of Bangor, and S. Il­tutus in a place called of him Lanitut, that is, the church of Iltutus. The very same words without any word added or detracted, ar in the life of S. Dubritius, in the greate old Manuscript of many Saints, written di­uers hundreds of yeares since. (Manuscript antiquum & permagnum pr. gloriosi ac Deo di­lecti. in S. Dubricio.) And both these Anti­quities teach with all others, that Aurelius Ambrosius kinge, was here at that time, with generall commaund, and that hee with the whole cleargie, consented to haue S. Du­britius Archbishop of Wales, and S. Sampson [Page 180] of Yorke, their words bee: Sancti Episcopi praedicti consentiente Rege Ambrosio Aurelio, necnon & omni clero, Dubritium Archiepisco­pum consecrarunt. The twoe holy Bishops (S. Germanus and Lupus) the kinge Ambrosius Aurelius, and all the cleargie consentinge, consecrated Dubritius Archbishop, and a­gaine: Impositum est Diadema capiti Regis Au­relij Ambrosij, & de communi consensu sedem Eboracensem contulit Sampsoni viro Sancto, vrbis verò Legionum Archiepiscopatum inclito Dubritio dedit. Aurelius Ambrosius was crowned kinge, and by common consent (of the Legats and cleargie) hee bestowed the See of Yorke on Sampson an holy man, and the Archbishoprick of Caerlegion on renowned Dubritius.

Soe that it clearely appeareth, that if there was any such kinge, as Monric at that time, he was but a little Regulus in the cōtry about Lantaui, and perhaps temporall Lord of that place, and soe his consent for the set­tlinge of the Archbishops See there, by the Legats was requisite, and graunted, and in noe other sence. For this Protestant Bishop himselfe. (Godwin Catalog. in S. Dauies. Ro­ger Houeden. Matth. Parker antiquit. Britan.) [Page 181] Producer of this Antiquitie, is wittnes, with all writers, that at this time, and at the co­minge of S. Augustine soe longe after, the Bishopricks of Exeter in Deuonshire, Bathe in Sommersettshire, Hereford, and Worce­ster, which could not belonge to any petty Prince or Regulus, were subiect to that Ar­chiepiscopall See, therefore such things were rather done by the direction, or cōmaund of the Legats, Iubente Sancto Germano, as our Protestants publish in their Brittish history. (Galfrid monum. histor. Reg. Britan. lib. 6. c. 14.) And as much confessed by this Prote­stant Bishop himselfe, in diuers others pla­ces, and in these plaine termes. (Godwin Catalog. in S. Dauids in Dubritius.) Du­britius was made. Archbishopp of all Walles, by Germanus and Lupus, twoe Bishops of Fraunce that were entreated by Aurelius Am­brosius, the Kinge, or Ruler of Britanie, to come ouer, and yeeld their best helpe, for ex­tinguishing the Pelagian heresie, that had then taken great roote in this contry And they ap­pointed his See to bee at Landaff, which soone after was remoued to Caerlegion vppon Vske in Monmoutshire. And in an other place thus hee writeth. (Godwyn. Catalog. in [Page 182] Landaff. 1. in Dubritius.) The cathedral church of Landaffe is reported to haue beene first built in the time of Lucius, about the yeare of Christ 180. But I perceiue not, that any Bishop satt there before Dubritius, that by Germanus Bis­hop of Altisiodore, and Lupus of Trecasia (tvvo Bishops of Fraunce) vvas first consecrate Arch­bishop of those parts, and sate sometimes at Caerleon, sometimes at Landaffe. Where hee quite forgetteth his kinge Monric, attribu­tinge all to the Popes Legates. And a little after, citinge the very same booke of Lan­daffe which hee did before, hee produceth many Bishops of that See, to haue excom­municated the kinges or princes of that con­try; of which hereafter. Godvvyn. Catalog. of Bish. in Landaff. pag. 518.520.521.523. & edit. an. 1615.

Soe that there is not the leaste suspition left, eyther by the booke of Landaffe, or any antiquitie, but the cheife spirituall power and iurisdiction in this kingedome, was euer acknowledged generally, to be in the holy Apostolick See of Rome, and at this time executed here by those holy Legats from thence. Which more appeareth in this holy Archbishop S. Dubritius, whoe was not on­lie [Page 183] thus consecrated and disposed of in those highest spirituall affaires, by authoritie from Rome, but was alsoe himselfe the Popes Le­gate here in Britanie, as Robertus Caenalis the french Bishop, the Brittish history and other witters say. (Robert. Caenal. Gallic. hist. l. 1. perioche 6. Galfr. monum. l. 9. cap. 12. histor. Brit.) Ex Vrbe Legionū, Dubritius hic Britaniae primas, & Apostolicae sedis Legatus, tanto re­ligione clarebat, vt quemcumque langore gra­uatis orationibus suis sanaret. Dubritius Arch­bishop of Caerlegion, Primate of Britanie, and legate of the See Apostolicke, was soe holy, that hee healed all sick parsons by his prayers. Therefore beeing the Popes Legate, and liuinge here soe longe vntill the yeare of Christ 522. as two Protestant Bishops tell vs. Godwyn sup. Bal. centur. 1. in Dubricius.) And Primate of Britanie, there can bee noe doubt of the Popes power here in this time, if wee had noe other instances and Argu­ments to Insist vpon in this matter for those daies.

But these Protestant Antiquaries. Galfrid. monum. histor. Reg. Britan l. 6. c. 13. Io. Cap­grau. Catal. in S. Dubritij Manuscript. of Saints old in Dubrit.) and others tell vs, that these [Page 184] Legats thus sent from the Pope, did not co­me hither onely to extirpate those here­sies, but to preach the true Religion in all o­ther things, for the christianitie of the Britans was then corrupted, not onely by the Pelagian heresie, but by the Pagans which the kinge had brought hither, and by the preachinge of these blessed men (the Popes Legats) the Reli­gion of true faith was restored amonge them. In tempore illo venit S. Germanus Antissiodo­rensis Episcopus, & Lupus Trecensis Episcopus vt verbum Dei Britonibus praedicarent, cor­rupta namque fuerat christianitas eorum, tum propter Paganos quos Rex in societatem corum posuerat, tum propter Pelagianam haeresim. Beatorum igitur virorum praedicatione, restitu­ta est inter eos verae fidei Religio. And in par­ticular besides the common Pelagian here­sies against the necessitie of Baptisme, and grace of Christ, it seemeth the Pelagian preists and Bishops, contrary to christian Religion, in all churches, had women, whom they called their wiues, for wee reade that Leporius Agricola, the greate promoter of that heresie here, was the sonne of Seuerianus a Pelagian Bishop, saith [Page 185] one Protestant. (Stowe histor. in Theodo­sius the yonger.) Seueri cuiusdam Pelagiano­rum Sacerdotis in Britannia filius, the son­ne of one Seuerus a Pelagian preist in Bri­tanie, saith an other. Io: Bal. centur. 1. de Scriptor. in Leporio Agric.) And the kinge Vortiger soe countenanced the Pa­gan Saxons, that wee heare, that many christians intermarried with them, as the kinge himselfe had done, although hee had then aliue his christian wife, by whome hee had three sonnes, to wit Vor­timer, Catigern, and Pascentius, yett hee married the Pagan daughter of Hongi­stus the Pagan, named Rowenna, and soe aduanced the Infidels, that the whole kingedome was endaungered, and to aggrauate these sinnes, this kinge kept in vvicked maner his owne daughter vvhich hee had by his Christian vvife, and be­gott a child a daughter of her. (Mattheus Westminster. anno 450.) Generat etiam ex eadem coniuge filiam, quam in societa­tem thori suscipiens, filiam ex ea proceauit. Whereupon (to speake in Protestant wor­des.) (Stovve and Hovves histor. in Vor­tigern.) Vodine Archbishopp of London, [Page 186]a man of singular deuotion, and good life, by the aduise of Vortimer (the kinges eldest sonne and next kinge) went to Vortiger, and said to him that hee had not done as a Chri­stian prince, in departinge from his lawfull wife, and takinge an other woman, whose father was an enemy to the Christian faith, and alsoe went about to conquer the crowne of Britanie. Hengist hearing Vortiger make lamentation, forth with slew the good Arch­bishop Vodine, and many other preists, and Religious parsons, all the churches in lent were polluted with blood, the Nunnes with other religious parsons, were by force putt from their howses, and goods, & constreined to pollutiō of their bodies. The Brittās consi­deringe the daily repaire of the Saxons into this Realme, shewed to their kinge the Ieo­perdie that might therof ensue, and aduerti­sed him of the daunger, but all was in vaine: for Vortiger by reasons of his wife, bare such fauour to the Saxons, that hee would in noe wise heare the counsaile of his subiects. Thus farre these Protestants.’

But Nennius in his manuscript history wri­ting as a Protestāt Bishop saith. Io: Bal. centur. 1. in Nennio Bamachorensi. Nennius in M. S. [Page 187] histor. in Guorthigirno Rege.) a thousand yeares since, writeth plainely, that amonge other wickednesses of this kinge, hee tooke his owne daughter for his wife, and had a daughter by her. Which when it was pro­ued to S. Germanus (the Popes Legate) hee came with all the cleargie of Britanie to correct the kinge: And when a Synode of the cleargie and nobilitie was assembled. The kinge arose and was very angry, and sought to fly from the face of S. German, and hee was accursed, and con­demned by blessed German, and all the councell of the Britans. Super haec omnia mala adijciens Guorthigirnus, accepit filiam suam propriam in vxorem sibi, quae poperit ei filiam. Hoc autem cum compertum esset à Sancto Germano, venit corripere Regem, cum omni clero Britannum: & dum conuenta esset magna Synodus Clerico­rum in vno concilio, ipse Rex surrexit, iratus (que) est vehementer, & vt à facie Sancti Germani fugeret, quaerebat, & maledictus est, & dam­natus à beato Germano, & omni concilio Britan­num. Our english Protestants in their Mat­thew of Westminster, as hee is published by them, (Matth. Westm. an. 450.) Thus tell vs: A S. Germano & ab omni Episcoporum conuenta est excommunicatus. Vortiger was excom­municated [Page 188] by S. German, and the whole assembly of Bishops, yet this notwithstan­dinge, hee also went about to ouerthrow both christian Religion, and the kingdome, ioyninge with the Pagan Infidels, and ha­uing three wiues of which one an Infidell enemy to the land, the other his own daugh­ter; which & such things noe christian could or would doe, yet it doth not appeare by Nē ­nius. (Nennius supr.) That hee was deposed, but straungly punished by God, neither doth the Brittish history or Matthew of Westmin­ster say, hee was deposed, but deseruerunt eum. The Britans forsooke Vortigern, ioyninge with their enemies the Saxōs Infidels, wher­by hee rather relinquished to bee their kinge, then they deposed him, although afterward they say, Vortimerum filium eius in Regem ere­xerunt, they made Vortimer his sonne kinge to defend the kingedome, beeing driuen to those extremities. (Galfrid. monum. l. 6. c. 13. Matth. Westm. But our English Protestants, (noe vnlearned schollers in deposing kings) write confidently: The Britās vvith one mind depriued him of his roiall dignity, vvhē hee had reigned sixe yeares, & ordeined to bee their king, Vortimer his eldest sonne. (Stow & Hov hist. [Page 189] in Vort. Hol. hist of Eng. Matth. Park. ant. Brit. p. 78 prot. ānot. in Matth. Westm. in Mer. ā. 454.

And these men are soe far from findinge fault herein, that generally they applaud, and much commend the fact. I will Instan­ce onely in one their first Protestant Arch­bishop, which relatinge the continuall pre­seruinge of true Religion inuiolate by the Britans, doth exemplify in this as an heroi­call Act in that kinde, his words bee these. (Matth. Parker. antiquit. Britan. pag. 7.8.) Magnum est Britannorum perfectae in Christum fidei argumentum, illa expostulatio & Querela, qua in Vortigernum suum Regem vehementer egerunt: quod Hengisti Infidelis filiam matri­monio sibi iunxisset. Quare Incensi proceres, Vortigerno regia potestate abdicato, Vortimerum eius filium Regem creabant. It is a great Argu­ment of the perfect faith in Christ of the Britans, that their expostulation and quarrell by which they delt vehemently against Vor­tigern their kinge, because he had martyred the daughter of Hengist an infidell; wher­fore his noble men beeing offended, depriue him of his kingly power, makinge Vortimer his sonne their kinge. This is our Protestants Relation, and construction of this matter. [Page 190] Whoe propose vnto vs an other like example, of the same S. Germane in the case of Bulie, kinge of Powsey, in walles. (Holinsh. histor. of Engl. l. 5. pag. 84.) Whoe contemninge the preachinge of S. German, was miraculously punished with death, and a meane man a christian called Ketell, by Nennius, placed in that dignitie, and they cite Ranulphus Hi­geden, whoe as they write citeth Gildas for the same history. But Nēnius hath it at lardg, and saith of this Ketell, soe erected. (Nen­nius M. S. in S. German.) Et omnes filij eius facti sunt Reges, & à semine eorum omnis Re­gio Prouisorum regitur vsque hodiernam diem. And all his sonnes after him were kings, and from their seede the whole Region of Pouis is ruled to this day. From the time of S. Ger­man to the writinge of Nennius.

And it is euident by Nennius, the Relator of this historie, that S. German was not a deposer of this wicked kinge. For first it is manifest by the history, that hee was a pa­gan, which was in noe wise subiect to Chri­stian discipline, or coercion, secondly hee & his kindred were miraculously destroyed and consumed by God, and noe heyre left of that linadge to inherite. Then if S. Ger­man [Page 191] with the consent of the nobles, and people; now destitute of a Ruler, gaue way to the election of an other, a worthie and holy man, what wronge or iniurie in any opinion was here committed by him? none at al, but an action which all Religions doth allowe, and commend vnto vs.

But to leaue these things to Protestants, as their propertie quarto modo in all places, & times, when they haue preuailed, and which I would not haue mentioned, but beeinge thus called vppon, by them, wee are fur­ther taught by them, that in this time our dependance here in Britanie, was soe greate on the Popes of Rome, that not soe much as as a publick schole was here kept without his allowance, and the audience of other matters was referred to him. These things appeare to bee soe, in the case of the schole of Cambridge, priuiledged by the holy Po­pes S. Leo, and Simplicius in this age, and S. Iltutus, that renowned Master of many moste Learned Schollers. (Honor. Papa. supr. Caius Antiquitat. Cantabrig. l. 1. p. 147. lib. vit. Sanctoaum Wall. in Iltuto.) To vvhome, magistralis cura concessa est à Pontifice: The magistrall chardge was committed by the [Page 192] Pope. How renowned this man was in this kinde, as also S. Dubritius in the like case, hauinge a thousand schollers, as our Prote­stant testifie. (Caius supr. p. 145.146. Bal. l. de script. centur. 1. in Dubrit. & Iltuto. God­vvin Catalog. S. Dauid. 1. Bal. cent. 1. in Macceo.) And Macceus a disciple of S. Pa­tricke beeinge accused at Rome, was con­strayned to purge himselfe there, edito libel­lo Romanae vrbis pontifici satisfecit, and satis­fied the Pope of Rome in his booke publi­shed to that purpose.

Neither without great cause, were these duties performed to the Pope from hence, or hee did require them singularly of the Bri­tans in this time: for these our Protestants assure vs, that the Pope in those daies, clai­med and exercised that their highest spiri­tuall power, ouer all churches, and parsons how eminent soeuer, temporall or spirituall, For to insist in these mens very words. (Io: Bal. l. 2. de Act. Rom. Pont. in Hilario. Rob. Barns in vit. Pontif. Rom. in Hilar.) Hila­rius decreta synodalia fecit, & per vniuersum mundum seruanda, publicauit. Pope Hilary (about the yeare 142.) did make synodall decrees, and published them to bee kept [Page 193] throughout the whole world. Faelix Achatiū Cōstantinopolitanum episcopum vna cum Petro Eutichiano excommunicat, quod Eutichianum exilium propter baeresim puisum, reuocauerat. Pope Faelix the third, did excommunicate Achatius patriarke of Constantinople with Peter an Eutichian heretick, because he had recalled an Eutichian, that for heresie was exiled. Gelasius Anastasium Imperatorem à coetu Christianorum exclusit, quòd Achatio & alijs haereticis faueret. (Idem in Gelasio) Gela­sius the Pope, did exclude Anastasius the Emperor from the companie of Christians, because hee fauoured Achatius and other hereticks. And they further tell vs, (Balaeus & Barns in Anastasio 2.) how Pope Anasta­sius the second, did alsoe excommunicate the same Emperor for the like. Soe it is euident by this our English Protestants, that the Popes of Rome in al this age both claymed, and exercised this their supreame spirituall power and commaunde in this kingedome of Britanie. And because the kingedome of Ireland is now belonging to the crowne of greate Britanie, and S. Patricke (generally called the Apostle of that nation) was borne in this our Britanie, and sent to Ireland by [Page 194] the same Pope Celestine, whoe sent S. Pal­ladius Germanus and Lupus hither, I must say some-what of him, and his proceedings in this matter.

The very name of the Apostle of Ireland which is giuen vnto him in all Antiquities, and that hee was thus sent from the Pope of Rome, Saint Celestine, with that highe spirituall power requisite in such a case of the conuersion of soe greate a contrye, will sufficiently warrant the dependance of the same in spirituall things of the Apostolicke See of Rome. For to speake nothinge of his miraculous & powerable proceedings with greate opposites vnto him, remembred by the writers of his life and others, Nennius himselfe is thus farr a witnesse for this re­nowned Saint and Irish Apostle. (Nennius in manu-scripto codice antiq. in Patricio.) San­ctus Patricius Euangelium Christi externis na­tionibus per annos 40. Praedicabat, virtutes A­postolicos faciebat, caecos illuminabat, leprosos mundabat, surdos audire faciebat, daemones ob­sessis corporibus fugabat, mortuos numero vsque nouem suscitauit, captiuos multos vtriusque se­xus proprijs donis redemit, scripsit Abegetoria 300. sexaginta quinque, aut amplius, eccle­sias [Page 195] quoque eodem numero fundauit, trecentas sexaginta quinque, ordinauit Episc [...]pos 365. aut amplius, in quibus spiritus Dei erat, presby­teros autem vsque ad tria millia ordinauit, & duodecim milia hominum in vna Regione Con­achta ad fidem Christi conuertit, & baptiza­uit, quadraginta diebus totidemque nocti [...]us in cacumine montis Eile ieiunauit. S. Patrick did preache the ghospell of Christ 40. yeares to externe nations, hee wrought Apostolicall miracles, hee made the blinde to see, cleansed lepers, caused the deaffe to heare, draue away deuills from possessed bodies, hee raised to life nyne deade parsons, hee redeemed ma­ny captiues of either sexe, with his owne goods, hee wrote Abegetories 365. or more, hee founded churches in the same number, three hundred sixtie fiue, hee ordeyned three hundred three score & fiue Bishops or more, in whom there was the spirit of God, hee or­deyned preists to the number of three thou­sande, and hee conuerted to the faith of Christ and baptized, twelue thousand men in one Region called Conacht, hee fasted fourtie dayes & soe many nights in the topp of the montaine Eile.

Thus this auntient Brittish Author com­paring [Page 196] this holy Bishop S. Patrick, to Moy­ses in fower thinges: first for his speakinge with an Angell, in rubo, in a bushe: second­lie for his fast of fourtie dayes and nights: thirdlie for the yeares of his age 120. fourthlie for the place of his buriall vn­knowne. By which narration of Nennius soe auntient, and recommended an Au­thor, that S. Patricke did consecrate soe manye preists and Bishops, especiallie a­aboue three hundred and threescore holy Bishops, when the fourth part of them could not bee employed for these Ilands of Britanie and Ireland, it is an euident argument, that his legatine power from the See Apostolick of Rome, did not con­fine it selfe in these Ilands, but extended it selfe to other parts farr off, which wee now call America, because neyther Fraunce nor any nation in the old continent, was then subordinate to Britanie, or Ireland, to re­ceaue Bishops and preachers from them. And this Nennius seemeth to insinuate, when hee sayth Saint Patricke preached the ghospell, externis nationibus, to externe and straunge nations, the Popes power spiri­tual rechinge vnto all Regions, & this is cō ­firmed [Page 197] by the writers of the life of S. Bren­dan, whoe as both an old manuscript which I haue seene (an old manuscript in the life of S. Brendan.) written diuers hundreds yeares since; and Iohn Capgraue, (in Catal. in S. Brendan.) whoe wrote longe before, (and was published in print an. 1516.) the late discouerie of America, are witnesses, founde in diuers places, manie dayes saylinge from Ireland, in America and Ilands belonging vnto it, diuers religious Christians that came thither in the time of S. Patricke, and sent or brought thither by him. And the Iland called still S. Brendan, in those parts, may seeme to haue taken, and still to keepe the name from that holy Saint, beeinge there in those his holie trauailes. Insul. Sancti Brendani in descript. Amaric. apud Abrah. Ortel. & alios.

And yet to conclude the labours of Saint Patrick, and his testifyinge the spirituall prerogatiue of the Roman See here in Brita­nie, where hee was borne, these Protestants haue before recommended his epistle vnto vs, wherein hee declareth, that as Saint Phaganus, and Deruuianus (Damianus by others) obteyned ten yeares Indulgence of S. [Page 198] Eleutherius for the holy place of Glastenbu­rie. (Antiquit. Glasten. apud M. S. antiq. Ioh. Capgrau. & al. in S. Patricio.) soe hee ob­teyned of S. Celestine Pope, whoe sent him into these parts, twelue yeares of Indulgēce for the same place. Et ego frater Patricius, à piae memoriae Caelestino Papa duodecimo annos Indulgentiae acquisiui. And to make all cleare, that neither S. Palladius, S. Germanus, and Lupus, or S. Patricius did any thinge in these parts, nor any vnder them, but by the Popes actuall or virtuall approbation, or allowan­ce, thus it is testified by our Protestant hi­storians in these words. (Raphael Holinsh. Iohn Hooker histor. of Ireland pag 53.) ‘Palla­dius Landed in the North of Ireland, when­ce hee escaped right hardly with his life, into the Iles adioyninge, where hee preached the ghospell, and conuerted noe small number of Scots to the christian faith, and purged that part which was christened from the in­fection of the Pelagians. Hee was required by the Scots that inhabited here in Britanie, to leaue the Iles, and come ouer vnto them, there to Instruct the people in the way of true saluation, to the which with the Popes Licence, hee seemed willinge enough, and [Page 199] the Bishop of Rome the more redily condis­cended thereunto, for that in the instant ti­me, when Palladius was to depart, and Pa­trick attended at Rome, suinge for licence to bee sent into Ireland, the Pope therefore graunted that Palladius might passe ouer to the Scots in Britanie, and appointed Patricke to goe with authoritie from him into Ire­land.’ Thus wee see all ecclesiasticall things, ordered and disposed here by the Popes au­thoritie in this age.


THE X. CHAPTER. Wherein the same highest spirituall power of the Popes of Rome, is still by these English Protestant Diuines and Antiqua­ries continued, in this kingedome.

IT is euident by that which is entreated before, that in the beginninge of this sixt hundred yeares, and longe after, the su­preame [Page 200] papal power continued inuiolably in this kingedome; for S. Dubritius the Po­pes Legate liued vntill the yeare 522. And many or moste of the renowned men in this age in Britanie were his Schollers, taught, and instructed by him: thus the Antiquarie of Cambridge writeth. (Ioh. Caius antiquit· Cantabrig. l. 1. pag. 148. Catal. Sanct. Wall. in S. Dubrit. In vetusto codice, cui titulus est de vitis Sanctorum Wallensium, in vita S. Dubritij ista lego: creuit illius (Dubritij) fama cum v­triusque legis notae & veteris peritia, P [...]rtotam Britanniam, ita quòd ex omni parte totius Bri­tanniae Scholares veni [...]bant, non tantum ru­des, sed etiam viri sapientes, & doctores ad eum studendi gratia confluebant. These I reade in an old booke intituled of the liues of the Saints of Walles, in the life of Saint Dubri­tius: The fame of him (Dubritius) with his knowledge both of the new and old lawe, soe increased throughout all Britanie, that out of euerie part of all Britanie schol­lers came vnto him, not onely the ignorant, but wise men and doctors, flocked vnto him to study: cheifely S. Helian, Sampson his disciple, Vbelinus, Merchiguinus, El­guoredus, Guninus, Longual, Artbodu, [Page 201] Longur, Arguistus, Iunabin, Conbram, Goruan, Guernabin, Iouan, Elhebarn, Iud­non, Curdocui, Aidan, Cinnarh, and with these he had a thousand clergie men seuen yeares together, in the villadge Hentlan, vppon the riuer fide of Guy, in the studie of diuine and humane learninge, giuinge them example in himselfe, of a religious life and perfect charitie. Therefore these soe manie renowned men out of all parts of Britanie, and schollers to a Master the Popes Legate, and primate of Britanie, and many of them by the same authoritie, after made Rulers in the church of Britanie, and one of them S. Sampson Archbishop of Yorke, they could not in any equall iud­gement, bee otherwise affected to the See of Rome, then that their soe glorious and re­nowned Master, and instructor was; for o­therwise they could not haue bee named his schollers, and beeing soe many a thousand & more in number, it is not credible but all, moste, or many of them, followed him in this, as in other doctrines.

Like was the case of S. Iltutus of whome I haue breiflye spoken before, hee alsoe liued longe after this time, as a Protestant [Page 202] Bishop wittnesseth, in the yeare of Christ 520. Bal. l. de Script. centur. 1. in Ilchat. Morgan. fol. 29.) Egregius iste Britannorum Magister (inquiunt Vincentius & Antoninus) ex discipu­lis erat diui Germani. Qui omnium scriptura­rum, veteris ac noui testamenti, & omnium ar­tium philosophiae, cunctorum suae gentis scientis­simus, futura Dei dono praenouit· In magno nu­mero discipulos iste habuit, tam Gallos quam Britānos, quorum fuere praecipui Sampson, Pau­linus, Dauid & Gildas Badonicus. This excel­lent Master of the Britans (say Vincentius and Antoninus) was one of the disciples of S. German (the Popes Legate) whoe among all of his nation, was the moste skilfull in all scriptures, both of the old, and new testa­ment, and in all arts of philosophie, and by the guift of God knew things to come. This man had disciples in greate number, aswell French men as Britās of the which the chei­fest were Sampson, Paulinus, Dauid, and Gyldas Badonicus. The same is proued vnto vs by other Protestants. (Merchiannus Rex in Dipl. apud Caium antiq. Cantabr. l. 1. pag. 147. Catalog. Sanct. Wall. in S. Iltuto.) And how the Pope graunted him this priuiledge of such publick teachinge: Magistralis tibi cura [Page 203] à Pontifice concessa est, as the kinge of those parts in his princely graunt with others wit­nesse. Therefore if the greatest doctors and teachers of others in Britanie in these times, were thus licenced by the Popes, their Le­gates, and schollers of their legats, wee can­not question, but such as the Masters, such likewise the schollers and disciples were, es­pecially when wee find their cheifest Schol­lers S. Dauid, S. Sampson, made Archbi­shops by the Poopes Authoritie, and this former primate of all Britanie, by the Po­pes graunt as hereafter, Matth. Westm. ad An. 727.

And that the scholers of Britanie were not then allowed, without the Popes priui­ledge, doth further appeare by our Prote­stants, Hardinghe, Lydgate, and others. (Ioh. Hardinge apud Bal. in praefat. ad l. de Script. Stow histor. Ioh. Caius l. 1. antiq Can­tabrig. Brian Twin. apol. Oxon. l. 1.) testifying, that in the tyme of S Gregorie, the vniuersi­ties or publick Scholes of Stamford, Caer­legion and perhaps some others, were inter­dicted by the Pope for some errors they held at this time. The Antiquaries of Cambridge contend (Caius sup. l. 1.) that their vniuersity [Page 204] was then Innocent, and soe preserued and priuiledged. (Brian. Twyn. apol. l. 2. pag. 143.) They of Oxord seeme to graunt and glory in it, that S. Germanus the Popes Legate, did confirme the orders and constitutions of the vniuersitie of Oxford, and alledge As­serius Meneuersis to that purpose. (Asser. Meneu. apud Brian. Twyn. supr.) Diuum Ger­manum Oxoniam aduenisse, annique dimidium illic esse moratum, qui ordines & instituta il­lius loci mirum in modum comprobauit. Saint German came to Oxford, and stayed there halfe a yeare, and greately approued the or­ders and institutions of that place. And to proue that all the Christians of this Britany then in this age, acknowledged this power, of the Pope or Rome, and their dependance of him in spirituall things, the Archbishops See of London beeinge wasted and persecu­ted by the pagan Saxons, moste swayinge in the prouinces subiect vnto it, wee doe not reade of any Archbishop of London after the martyrdome of S. Vodinus, vntill Theonus Bishop of Glocester tooke charge thereof in the yeare 553. as a Protestant Bishop wri­teth in this manner. (Godwyn Catalog. of Bish. in Lond. in Vodinus and Theonas. Stow. [Page 205] histor. in Lucius.) I finde onely one of them named, viz. Theonus, that beeing first Bishop of Glocester, forsooke it, and tooke the chardge of London vppon him, in the yeare 553. soe write other Protestants. Therefore wee must now seeke to the other two Archiepiscopall Sees, Caerlegion and Yorke. For S. Dubricius, hee was both consecrated by the Popes Legate, S. Germanus, and hee himselfe alsoe both the Popes Legate, and Primate of all Britanie. Bri­tanniae Primas, & Apostolicae sedis Legatus. (Galfrid. Monum. hist. Reg. Brit. l. 9. cap. 12. Godwyn. Catal. in S. Dauids 1. & Landaff. 1.) Soe that there is noe question of him, but hee acknowledged this highest spirituall power in the See of Rome, whose Legate hee was then in this kingedome.

Neyther can there bee any doubt of the Archbishop of Yorke in this behalfe, at this time, for S. Sampson was then Archbishop there, whoe as before, was both scholler to S. Dubritius, soe earnest a patrō of the Romane See, and alsoe of S. Iltutus, as before, scholler to S. German, the Popes Legate, and warrā ­ted to bee publick professor, & teacher here, by the Popes allowāce, & to giue more cer­taynety herein, this holy man S. Sāpson was [Page 206] miraculously chosen of God, as Capgraue and others write, to the Archiepiscopall See of Yorke, (Ioh. Capgrau in Sampsone.) and was consecrated by S. Dubritius the Popes Legate, and primate of Britanie. Therefore there cannot bee the least suspition, but that, both hee, and the prouinces both of the North of England, and Scotland alsoe, then vnder his iurisdiction, were of the same o­pinion in this matter. And if the Metropoli­tan See of London a little before destroyed, as our histories tell vs. (Galfrid. mon. histor. Reg. Brit. l. 8. cap 9.) by the pagan Saxons, with other churches of that prouince, had then any Archbishop, whose name is not remembred, noe man of indifferent iudge­ment will thinke, that he differed in opinion in this matter, from those glories of this kingedome, and church thereof, S. Dubri­trius the Popes Legate and S. Sampson con­secrated by him, by whome alsoe, & whose authoritie from the See of Rome, if London then had any Archbishop at this time, hee was likewise consecrated, noe others then beeing to intermedle in that busines. And our kings of that time Vortimer, Aurelius Ambrosius. Vther Pendragon and Arthur [Page 207] crowned kings by these holy Archbishops, Legats, patrons and knowne mainteyners of the priuiledges of the Apostolicke See of Rome. Kinge Vortimer belonged to the age before, therefore I onely here say of him, as I am directed by our Protestants in the Brit­tishe historie, as they approue it. (Galfrid. Monum. l. 6. cap. 14. Matth. Westm. an. 454.) That after hee was chosen kinge and obtey­ned victorie of the pagans, soe soone as, it was in his power, hee did all thinges, espe­cially apperteyning to Religion, by the di­rection or rather commaund, as the words be, of S. Germanus the Popes Legate: Victo­ria potitus Vortimerus caepit reddere possessiones ereptas ciuibus, ipsosque diligere ac honorare, & Ecclesias iubente Sancto Germano renouare. Vortimer hauing obteyned victorie, began to restore the possessions, that were taken from the citizens, and to loue, and honor them, and by the commaundement of S. German to renewe the churches.

Neyther can wee make it a straūge thing, if wee will follow soe manie Protestant gui­des to leade vs, as before, that kinge Vorti­mer followed the commaundement of Saint German the Popes Legate, in such affaires, [Page 208] when they haue assured vs, that by his dire­ction and order, both his Father Vortigern kinge before him, was deposed, and this man by the same power, and order was chosen and erected to bee kinge. And the same is the condition and case of Aurelius Ambrosius, by the same power and procee­dings made kinge, as these Protestants tell vs, when Vortigern was deposed the second time. (Protest. Catalog. Regum Britan. Stowe histor. in Vortiger. Aurel. Ambros. and Vterp. Holinsh. in eisd.) Soe likewise of Vterpen­dragon his brother both of them made kings by cōmon consent of the cleargie, & nobles, the line of Vortigern beeinge quite disinhe­rited, and hee himselfe (to write in Prote­stāt words (burnt in his castle in Wales by Au­relius Ambrosius & his brother Vter. (Galfrid. monum. histor. Reg. Brit. l. 8. cap. 2.17.) But Nennius writeth, that one opinion is, which is in libro S. Germani, in the booke of S. Ger­man, that hee with his wicked wyues or concu­bines, was burned with fier miraculously from heauen. An other opinion there is, that hee wandered vpp and downe vagrantly, and his hart burst in sonder. The third, that the earthe miraculously opened & swallowed him vp aliue. [Page 209] All agree that for betraying the country to the Infidels, and his other moste horrible sinnes, hee was iustly and greeuously punis­hed by God, and died miserably with eter­nall infamie: and the others were renowned patrons and obedient children to the church of God, which had aduaunced them, to the regall dignitie. Matth. Westm. an. 465.466.488.490.498. Nennius in M. S. histor. in Guorthigurno.

And if wee will followe Nennius the best Author wee haue of these thinges, S. German omitted noe meanes to procure kinge Vor­tigern to penance, & when nothinge would preuayle, notwithstanding the most hor­rible sinne of him with his owne daughter, hee baptized the sonne soe begotten naming him Faustus, hee brought him vp and soe instructed him in pietie, that hee was a glorious Saint. (Nennius supr.) Quartus filij Guorthigirni fuit Faustus qui illi de filia sua natus est, quem Sanctus Germanus baptizauit, enutriuit, atque docuit: vnam habuit filiam quae vt diximus, mater fuit Sancti Fausti. Next to these was kinge Arthur, whoe allthough hee was by birth disabled, as our Protestants say, ex fur­tiue concubitu Vtheri & Dulcissa Cornubiana [Page 210] natus. Yett to speake in Protestants words. (Protest. Index in Galfrid. monum. V. Arthu­rus. Galfrid. mon. histor. Reg. Brit. l. 8. c. 19. Stowe histor. in K. Arthur.) Arthur the sonne of Vther, at the age of fifteene yeares, was crow­ned kinge of Britanie by Dubritius Archbishop of Legions, the Popes Legate, as before. And this was not the sole Act of that Saint, but of all the Bishops, and nobles of the kinge­dome: Defuncto Rege conuenerunt Pontifices cum clero Regni, & populo, ipsumque more re­gio humauerunt. Quo facto Dubritius vrbis Le­gionum Archiepiscopus, sociatis sibi Episcopis, & magnatibus. Arthurum filium eius iunenem quindecim annorum, in Regem magnificè ex­ercuit. (Matth. Westm. an. 516. Galfrid. mon. lib. 9. cap. 1.) Kinge Vther beeing deade, the Bishops assemble together with the clergie and people of the kingedome, and bury him in kingely maner. Which beeinge ended Dubritius Archbishop of the citie of Le­gions, the Bishops and Nobles beeing asso­ciate vnto him magnificently erect for king-Arthur his sonne, a yonge man of fifteene yeares old.

And yett this worthie prince soe by byrth by himselfe disabled, and for age vnfitt [Page 211] to manadge soe many and greate matters, yett made kinge by the power I haue related before, and followinge the direction of the Pope in matters requisite, and his Legate, and Bishops here, became soe renowned & glorious a kinge as all histories report. This kinge, besides the common benefites hee bestowed on the church of Christ in Brita­nie, then allmoste desolate by the rage of the pagan Saxons, hee did in particular, to shew his gratefull and due dependance on the Popes of Rome, With the consent and counsaile of all the Bishops and peeres of the kingedome, and with licence of the See Aposto­lique, graunt priuiledge to the schoole of Cam­bridge, to bee exempt and free from publick vec­tigals and burthenous workes, and this hee did for the loue of the heauenly kingedome, and re­medy of the soules of his Auncestors: as the Protestants of Cambridge produce vnto vs out of his owne charter beginninge thus. Charta Regis Arthuri de priuileg. Cantabr. apud Ioh. Caium lib. 1. de antiquit. Cantabr. pag. 68.69.) Arthurus regali à Deo fultus dignitate, omnibus suis salutem pro amore caele­stis patriae, remedioque animarum antecessorum meorum Britannia Regum, pro augmentatione [Page 212] insuper Reipublicae Regni mei Britanniae, ac profectu spirituali Scholarium in lege Domini iugiter Cantabrigiae studentium, consilio, & assensu omnium & singulorum Pontificium, & Principum huius Regni, & licentia sedis Apo­stolicae, statue praesenti scripto, & firmiter de­cerno, vt ciuitas Scholarium praedicta, à publi­cis vectigalibus & operibus onerosis absoluātur. Where wee see the Popes licence requisite, and first obteyned of this kinge, euen from freeing that schole in tēporal respects.

This licence as it seemeth, beeing obtey­ned from Pope Iohn the second, for the Charter beareth date, anno ab Incarnatione Domini 531.7. die Aprilis, iu ciuitate Londoni, the yeare of Christ 531. the seuenth day of Aprill in the citie of London, at which time Iohn the seconde, is cōmonly thought to haue beene Pope. How many Popes con­firmed that schole and exempted it from all other iurisdiction but the See Apostolick I haue written before, and now add from Pope Sergius the first, (apud Caium. lib. 1. de antiquit. Cantabr. accadem. pag. 78.79.80.) shewinge how his predecessors in the See Apostolick had done the same: Sergius E­piscopus seruns seruorum Dei, praesentium au­thoritate [Page 213] decreuimus, vt nulli Archiepiscope, seu Episcopo, alijue ecclesiasticae personae, vel se­culariliceat, vniuersitatem vestram, aut ali­quem vestrum suspendere, seu excommunicare, vel quolibet sub interdicto ponere, absque summi Pontificis assensu, vel eius mandato speciali: prohibemus insuper, ne quis priuilegia, à sede Apostolica gratiosè concessa, vel indulta, ausu temerario infringere, seu restringere praesumat, vel attemptet, nulli igitur hominum omnino li­ceat, hanc paginam nostrae concessionis, & exemptionis infringere, vel ei quouismodo con­traire. Si quis autem hoc attentare praesumpse­rit, indignationem omnipotentis Dei, & beato­rum Apostolorum Petri, & Pauli se nouerit in­cursurum. Sergius Pope seruant of the seruāts of God. Wee haue decreed by the Authoritie of these presents, that it shall bee lawfull for noe Archbishop, Bishop, or other parson spi­rituall or secular to suspend, or excommuni­cate, or any way to interdict your vniuersi­tie, or any of you, without the Popes assent, or special commandement. Wee further for­bid, that noe man by temerarious boldnes, presume or attempt to infringe, or restrict the priuiledges gratiously graunted & giuen by the See Apostolick. It shall bee lawfull [Page 214] for noe man at all, to infringe or contradict, the tenure of this our graunt and exemptiō, if any man presume to attempt it, lett him know that he shall incurr the indignation of almightie God, and the blessed Apostles Pe­ter and Paul. Where wee see all parsons in Britanie then, subiect and subordinate in spirituall iurisdiction, to the Pope of Rome.

And this testified by our Protestants thē ­selues. (Wil. Lamb. in l. de leg. Reg. in Legib: Edward· fol. 126. Ingulph. histor. in fine.) Whoe goe furher in such things, and assure vs from the common lawes themselues of our auncient kings S. Edward the confes­sor, and others, and confirmed by king Wil­liam the first, both as Ingulphus and out Protestant antiquaries acknowledge, that this kingdome at that time, and kings ther­of, did acknowledge as great power in the See of Rome in matters concerning this na­tion, as any catholick now may yeeld vnto it: for our auntient publick lawes warran­ted by our Protestants thus Instruct vs. (Le­ges S. Eduardi titul. de iure & appendicijs co­ronae Regui Britanniae. Guliel. Lamb. sup. p. 137.238. Hackluit booke of trauailes, pag. 244.) Im­petrauit [Page 215] temporibus illis Arthurus Rex à Do­mino Papa, á a Curia Romana, quod confir­mata sit Norweia in perpetuum coronae Britan­niae, in augmentum Regni huius, vocauitque illam Arthurus Cameram Britanniae. Hac vero de causa dicunt Norwegienses se debere in reg­no isto cohabitare, & dicunt se esse de corpore regni huius, scilicet de corona Britanniae. Thus in english by a Protestant minister: kinge Arthur obteyned in those dayes of the Pope, and Court of Rome, that Norway should bee for euer annexed to the crowne of Bri­tanie, for the enlardgment of this kingdome, and hee called it the chamber of Britanie. For this cause the Norses say, that they ought, to dwell with vs in this kingedome, to witt. that they belonge to the crowne of Britanie.

And if wee would bee as little beholding to the See of Rome, for confirming Norway to this kingedom, as to Pope Eleutherius be­fore, to the Ilands, and say kinge Arthur claymed Norway, by a former Title, as Dē ­marke was before, or Iurebelli, as a conque­ror, and the Pope did nothinge, but confirme these, or one of these Titles, it sufficeth to asscribe the iudgment of that question to the See Apostolicke.

[Page 216]This seemeth to mee, to confesse and ac­knowlege greate, and ample prerogatiue in the Pope of Rome in spirituall maters, and directing also of temporal to a spiritual end, as Catholicks now attribute vnto him, or hee demaunde. And yett wee are by these Protestans (whoe freely acknowledge the Popes and church of Rome then to haue beene holy) assured that the holy Pope and court of Rome, soe practized it. That our kinge, Christianus optimus fuit, kinge Arthur was an exceeding good christian, who sought, & accepted it, & both he the Bishop & clear­gie and the whole kingedome soe approued thereof, that it was by publick authoritie re­ceaued for a lawe in this nation, and ratified both by our Britās, Saxons, & Normans after them. For it is set downe in this lawe before, that from that time the Norses or Norwe­gians claymed priuiledge to bee free here, by those proceedings. Which is more plainly ex­pressed afterward in the same lawe in these words by Protestants translation: The people of Norvvay may, and ought from henceforth, dvvel, & remaine in this kingdome, vvith vs, as our louinge and svvorne Brethren. Qua de causa possint & debent praedicti decaetero nobiscū [Page 217] cohabitare, & remanere in regno, sicut coniurate fratres nostri (Guliel. Lamb. in leg. Eduardi sup. Richard. Hackluyt p. 245.) And the mo­tiue whereupon the Pope then soe procee­ded, in annexing and confirminge the king­dome of Norway to the crowne of Britanie, seemeth to bee the very same, the spirituall good both of that contrie, this kingedome alsoe, and the church of God, in ordine ad spiritualia. Which the present Pope and Catholicque diuines alledge ordinarilie, for priuiledges of the See Apostolicke, in such causes, the spirituall good and helpe of all, or many, and hurt of none at all.

For besides many histories of those times soe testifyinge, and to bee passed ouer, it is recorded in these verie lawes themselues soe warranted by Protestants and antiqui­ties. (Leges S. Edwardi supr. titul. de Iure & Appendicijs.) Fuerunt gentes ferae, & indomitae, non habuerunt legem Dei, nec proximi, fuerunt autem ibi Christiani occul­tè. Arthurus autem Christianus optimus fuit, & fecit eos baptizari, & vnum Deum per totam Norweiam venerari, & vnam fi­dem Christi semper inuiolatam custodire. [Page 218] caperunt vniuersi proceres Norweia vxores suas de nobili gente Britonum tempore illo, vnde Norwegienses dicunt se exijsse de gente, & san­guine regnihuius. They were wilde and bar­barous nations. They had not the lawe of God, nor neighbour, but there were Chri­stians there secretly. But kinge Arthur was an exceeding good Christian, and caused them to bee baptized, and throughout all Norway to worship one God, and to receaue and keepe the faith of Christ inuiolably, all the noble men of Norway tooke wiues of the noble nation of the Britans. Whereuppon the Norwegians say, that they ar descended of the race and blood of this kingedome. And then immediatly followeth that which is cited before: The aforesaid kinge Arthur obteyned in those daies of the Pope and Court of Rome, that Norway should bee for euer anne­xed to the crovvne of Britanie. Whereby it seemeth by these Protestants, the motiue of the Pope to ioyne Norway to the crowne of Britany, was the spiritual good of both king­domes, and the church of God, kinge Ar­thur soe worthie a christian, hauing procu­red soe straunge and happy an alteration in the kingedome of Norway; his victories [Page 219] there against the barbarous giuing free liber­tie and accesse to such christian preachers, as by the Popes licence, and allowance were directed thither. For S. Kentegern, made Bishop by S. Palladius the Popes Legate, if wee may beleeue the puritan historian of Scotland: vvent seuen times to Rome, and the Pope sent him to performe the worke of the ministry enioyned him by the holy ghost. Vir Dei septies Romam adiens, sanctus Papa il­lum virum Dei & Spiritus sancti gratia plenie intelligens, in opus ministerij à Spiritu sancto illi iniuncti destinauit. Georg. Buchan. Rerum Scotic. l. 5. Rege 42. pag. 146. Ioh. Capgr. in Catal. in S. Kentegerno.

And as our Protestants with others testi­fie this Apostolick man, thus warranted and priuiledged, sent of his disciples some to the Orchades, to Norway, and Island, that they might receaue the light of faith by their in­structions. For hee had in his colledge at El­guel in Walles, three hundred, sixtie, and fiue learned men, allwayes soe prepared to preach. (Bal. l. de Scriptor. centur. 1. in Kentegerno Elguensi. Cap. supr. eod. Hector Boeth. Scot. hist. l. 9.) Ex discipulis suis quosdam ad Orcha­das, ad Norwegiam & Islandiam misit, vt eo­rum [Page 220] instructionibus fidei lumen reciperent, nam in Elguensi collegio, trecentos & sexaginta quinque literatos viros ad id semper paratos ha­hebat. And to add further to the honor of the See Apostolick of Rome, by the example of this moste blessed man S. Kentegern, hee neuer beeing but an ordinary Bishop somti­mes in Walles, sometimes in Scotland, yett by the priuiledge hee had from the Popes of Rome in that kinde, besides his labors here in Britanie, Norway, and the remembred o­ther places, to write in a Protestant Bishops words. (Ioh. Bal. centur. 1. in Kentegerno in Elguen.) Formam primitiuae seruauit Ecclesiae, Apostolico more pedes ad praedicandum porrexit, plaerosque ad fidem conuertit, Apostatas reuoca­uit, Pelagianos ciecit, nondum renatos bapti­zauit, simulachra subuertit, Ecclesias constru­xit, agrotis ministrauit, languores curauit, atque in magna vixit abstinentia, praedicabat ad flumen vsque Fordense, & ad mare Scotium, Caledonos, Athalos, Horestos ac vicinarum Albainae regionum Incolas, docendo, mouendo, hortando, ad verae pietatis obseruationem insti­gauit. Hee kept the forme of the primatiue church, after the maner of the Apostles goinge on foote to preach, hee conuerted [Page 221] very many to the faith, recalled Apostats, cast forth Pelagians, baptized those that wanted baptisme, ouerthrew the Idols, buil­ded churches, ministred to the sick, cured diseases, and liued in great abstinence: hee preached euen to the riuer of Fordune, & the Scottish See, hee incited by teaching, admo­nishinge, and exhortinge to the obseruation of true piety, the Caldoniās, Athals, Horests, and the inhabitants of the Regions neare to Albania. This holy Bishop beeing first Bis­hop of Glascow in Scotland, came into Wal­les about the yeare of Christ 560 and there settled an episcopall See, hee beeing the first Bishop thereof by the riuer Elwy, and not­withstandinge hee was at the first resisted therein by Malgo, or Malgocunus a Brittish kinge in that contry, yett his authoritie and power soe preuailed, that to speake in a Pro­testant Bishops phrase. (Hector Boeth. hist. Scot. in Kentigern. Godwin. Catalog. in As­saph. 1.

The kinge at last was content to allow the same church to bee an episcopall see, and moreouer to bestowe vppon it, diuers Lord­ships, manners, immunities, and priuiledges. Kentegern hauinge stayed here some num­ber [Page 222] of yeares gaue ouer his Bishoprick vnto a disciple of his named Assoph, a man of greate vertue and learninge, whoe writ the life of his Master Kentegern; and besides that hee was disciple to soe greate a patron of the Apostolick Roman See, to giue Eui­dence that hee himselfe was soe alsoe affec­ted, notwithstandinge there were then many Bishops, and Archbishops alsoe in Britanie, yett a Protestant Bishop writeth. (Bal. cen­tur. 1. in Asapho.) à Pontificis Romani discipu­lis Angliam aduentantibus, authoritate & vn­ctionem accepit. Hee receaued both authori­tie and consecration from the disciples of the Pope of Rome, that came into England, and liued vntill the yeare of Christ 590. claruit anno à communis salutis origine 590. Within foure yeares of S. Augustines coming hither. Before which time alsoe and in this age S. Iuo a Persian by birth, and an holy Archbis­hop, was sent by the Pope of Rome into this our Britanie or England, together with Si­thius his Nephew, Inthius his Kinsman, and others of whome the Towne yet called S. Iues in Huntington shire, where about hee moste liued tooke the name, dyinge after many yeares in the yeare of Christ 600. or [Page 223] there about, beeinge here longe time by the Pope of Rome his mission before S. Gregory his sendinge S. Augustine hither. Iohn Cap­grau. in S. Iuone. Flor. Wigorn. an. 600. An [...]r. Leucand. & Got [...]elin. in vita eius.

Neyther were our owne Archbishops that liued in this age after S. Dubritius, Vodi­nus and Sampson otherwise affected in this matter. First S. Sampson beeing driuen by the pagans from Yorke, Pyramus, or Pyran­nus, chapleyne to that greate freind of the Romane See, kinge Arthur was Archbishop there, conuocato Clero & populo, with com­mon consent, and consecrated by S. Dubri­cius the Popes Legate, and primate here then, noe other beeing to consecrate him. (Galfrid. Monum. histor. Reg. Brit. lib. 9. cap. 8. Matth. Westm. an 522.) The immediate successor to S. Dubricius, bothe in his lega­tine power from the See of Rome, and pri­mate Metropolitane here, in those times by common consent of writers, Protestants and others was, (Godwyn. Catalog. in S. Dauids. 1.2. and Landaffe 1. Bal. centur. 1. in Dubrit and Dauid. Capgrau. Catalog.) that glorie of this nation, S. Dauid, to vvhome S. Dubritius resigned in his life, liuing as an Exemite. De­licto [Page 224] Episcopatu eremiticam vitam elegit ac te­nuit. S. Dauid by his legatine power transla­ted the Archbishops See from Caerlegion, where it was instituted by Pope Eleutherius, to Meneuia, S. Dauids, of this name, where it after remayned. (in S. Dubrit. & S. Dauid. Giral. Cambr. itinerar. Cambr. Capgrau. in S. Dauid.) Wee reade of this our holy and lear­ned Metropolitane, that hauinge expelled the Pelagian heresie, and restoringe the true faith, Saint Dauid was constituted Archbishop of all Britanie, and his citie dedicated the Me­tropolitane See of all the contry, see that who­soeuer should gouerne it, should bee Archbishop: Therefore all heresie beeing expelled, all the churches of Britanie, receaued the maner and Rule by the Romane Authoritie, monasteries or builded in all places, and S. Dauid vvas made the highest protector, cheifest preacher, from vvhome all receaued the Rule, and forme of well liuinge. Hee vvas an order, correction, and imitation to all: learninge to the Readers, life to the needy, norishment to Orphans, a susteyner of the naked, the head of the contry, a Rule to monkes, life to seculars. Expulsa haeresi, fides sanis pectoribus reboratur, & sanctus Dauid totius Britanniae Archiepiscopus constituitur, [Page 225] necnon ciuitas eius totius patriae Metropolis de­dicatur, ita vt quicumque eam regeret, Archie­piscopus foret. Expulsa itaque haeresi, omnes Britanniae Ecclesiae modum & regulam Roma­na authoritate acceperunt. Monasteria per loca construuntur, & sanctus Dauid summus protector, summus praedicator, à quo omnes nor­mam atque formam rectè viuendi acceperunt, effectus est. Ipse cunctis or do, correctio, innitatio, legentibus doctrina, egentibus vita, orphanis nutrimentum, nudis fulcimen, patriae caput, mo­nachis regula, secularibus vita fuit.

The Archbishop of London in this time, as our Protestants tel vs. (Matth. Parker. anti­quitat. Brit. pag. 7. Godwyn. Catal. in London in Theonus. Stowe histor. in Lucius. Holinsh. histor. of Engl. Matth. Westm. an. 586. Gal­frid. Monument. hist. i. 11. c. 10.) was Theo­nus, or Theanus, vvhoe takinge the chardge of London vpon him the yeare 553. the yeare 586. hee vvith Thadiorus Bishop of Yorke, ta­kinge their clergie, and reliques of Saints, with them, gett them into Walles and Cornwall to the rest of their contrymen, whom the Saxons had drovven thither. Soe that except these Protestants deceaue themselues and others, this Archbishop of London and Thadiorus [Page 226] of Yorke alsoe must needs bee of the same minde with the others before for the Roman spirituall power in this nation; for these Pro­testants, (Godwyn Catal. in S. Dauids 1.2.) telling vs, that S. Dubritius liued vntill the yeare of Christ 522. and S. Dauid which succeeded him, sate longe, to vvit 65. yeares, they both must needs bee made Bishops vn­der him, and their flyinge into Walles and ioyneninge with the Britans there, dooth planely conuince, that they were of that o­pinion: for if S. Dauid was now deade, which cannot appeare, yet moste manifest it is, that both S. Kentegern and S. Asaph, those moste worthie Bishops cheifest then in those parts, and all Britanie alsoe, if S. Dauid was deade, were longe time liuing & ruling after this, and yett such patrons of the Romane spirituall power, with their whole cleargie, as before is euidently pro­ued by these Protestants, that noe Catho­lick may yeeld more to the See of Rome in these, then they did in those dayes. And if S. Dauid was deade; yett the next successors of him in that Archiepiscopall See, which were Cenauc and S. Teliaus or Eliud, must needs alsoe succeed him in that opinion of [Page 227] him towards the Roman See: for though little is written of Bishop Cenauc, but onely that hee was Bishop of Patern and after suc­cessor to S. Dauid in the See Archiepisco­pall of S. Dauids, this sufficiently conuin­ceth it, for the Bishoprick of Paterne beeing then vnder the iurisdiction of S. Dauid, [...] cannot thinke that the Bishop thereof was otherwise affected in this matter, then his soe holye and learned Metropolitane, to whome hee owed obedience.

And his very beeing Archbishop of Me­neuia immediatly after S. Dauid doth proue the same by these Protestants before, (God­wyn. Catal. in S. Dauids. Girald. Cambr. itiner. Cambr. antiquit. eccles. Meneuen. apud God­wyn. supr.) whoe haue tould vs, that by the power of the Romane See, Meneuia was made the Metropolis, and this Bishop did not, nor could accept it in any other sence, or by other Title, of S. Teliaus the matter is more manifest, more beeinge written of him by Protestants and others, that hee was Scholler to S. Dubritius the Popes Legate, the vndiuided companion of S. Dauid, in their holy pilgrimadge, not onely soe farr as Rome, but to Hierusalem it selfe where hee [Page 228] was consecrated Bishop, and after his re­turne home, and the death of Cenauc, beeing Archbishop of Meneuia, then had principali­tie ouer all the churches of the west Britanie vnto the end of his life. Principatum super omnes ecclesias occidentalis Britannia vsque ad [...]em vitae sua tenuit. (Godwyn in Landaffe. Girald. Cambr. Caius antiquit. Cantabrig. l. 1. pag. 146. Catal. Epis. Landaf. Ioh. Capgr. in Catal in S. Thellao. Engl. Martyrol. die 25. Nouember.) And was Archbishop there at, and after alsoe by some, the death of S. Au­gustine. For it is euident by the Brittish hi­storie, as it is allowed by our Protestants, and by their owne chronologie of the kings of Britanie, that S. Dauid himselfe liued within 16. yeares of S. Augustines coming hither. (Galfrid. monum. histor. Reg. Brit. l. 11. cap. 3.) Tunc obijt sanctissimus vrbis Le­gionum Archiepiscopus Dauid Meneuia ciui­tate, intra Abbatiam suam, & iubente Malgo­ne Venedotorum Rege in eadem Ecclesia sepul­tus, pro eo ponitur in Metropolitana sede Kincos Lampaternensis. Ecclesia Antistes, & ad altio­rem dignitatem promouetur. Then Dauid the moste holy Archbishop of the citie of Le­gions, died in the citie of Meneuia within [Page 229] his owne Abbey, and by commande of Mal­go kinge of North walles, was buried in the same church Kincus (hee which by others before is called Cenauc) Bishopp of the church of Patern, is placed in the Metropo­litane See, and promoted to an higher digni­tie. For as these Protestants, Matthew of Westminster, and others are witnesses. (Pro­test. Catalog. Rer. Britan. in Malgo. Matth. West. an. 586 581.) this kinge began his Reigne in the yeare of Christ 581. or 580. so that by this calculation, there cannot bee from the death of S. Dauid dyinge in this kings time, and the coming of S. Augustine hither by all accompts in the yeare 596. aboue 15. or 16. yeares at the moste. Soe that wee either must say, these two. Successor of S. Dauid liued a very short time, after they were called to that dignitie (the contrarie whereof is sett downe before) or that S. Te­laus this patrone of the See of Rome, and a canonized Saint of that church, was liuing in the time of S. Augustines preaching in this kingedome.

Which is the more confirmed by all those histories, which relate the opposition of some Brittish Bishops and religions men [Page 230] against S. Augustine (Bed. lib. 2. histor. cap. 2. Galfrid. mon. lib. 11. hist. Matth. Westm. an. 603. Capgran. in S. Augustino.) and speaking of an Archbishop of the citie of Legions, and yett not anie one of them maketh the least mention, that any Archbishop did ei­ther resist S. Augustine, or pretend the least dislike of the spirituall supreamacie in the See of Rome, or gainesay any order or de­cree of the blessed Pope S. Gregorie which sent him hither, nor any Protestants though diuers of them name the Bishops as they coniecture which resisted S. Augustine, (Matth. Parker ant. Britan. in August. God­wyn. Conuers. of Brit. Stowe histor. in Ethelb. Bal. l. de Act. Pont. Rom. in Gregor. 1.) doe once name S. Telaus, or any Archiepiscopal See, at S. Dauids, or anye other place in Walles at that time, to haue consented to that opposition.

Hardinge in his Cronicle maketh this matter playne, that the Britans which gain­said S. Augustine did not deny the supreame spirituall power of the Pope of Rome in Bri­tanie at that time, but rather defended and maintayned it, and thereby alsoe, as they thought, did iustely refuse S. Augustine, for [Page 231] when hee demaunded obedience of them thus they answeared by this Author: Ioh. Hardinge Chronicle cap. 88. in Ethelbert kinge of Saxons fol. 83.84.

To which Britōs answeared that they not knew
That hee had such estate in all Britanie,
For they had three Archbishops, to obeyu,
Of Caerlion, London and Yorke citie
By Bishops of Rome graunted to vs & ordinate
Full longe afore yee had such dignitie
Wherefore wee will obey noe nevv primate
And specially none English nevv prelate,
For Englishmen and Saxons haue vs noyed,
And haue our Land and all our kyn destroyed.

Where wee see the Britans were soe far from disallowinge the Popes Authoritie in such things, that by the same they both claymed, and maintayned the power, and prerogati­ues, of three Archbishops, amonge them, now foure hundred yeares since

But these Protestants themselues with o­thers acknowledge, that the moste renow­ned Bishops that were in this kingedome at that time, both receaued the Authoritie of the Pope of Rome, and submitted themsel­ues to S. Augustine his holy Legate. Of the holines and learninge of S. Assaph, I haue [Page 232] spoken before, yett a Protestant Bishop saith of him, (Bal. centur. 1. in Assaph.) A Gregorij Pontificis Romani discipulis Angliam aduentan­tibus, authoritatem accepit, hee receaued au­thoritie from the disciples of Gregorie the Pope of Rome that came into England. S. Asaph in the life of his Master S. Kētegern. Capgraue and others after, affirme as much of S. Kentegern. (S. Assaph & Ioh. Capgrau. in vit. S Kentegerni.) that hee did acknow­ledg this high power in S. Gregory the Pope, and receaued power, and confirmation from him. All our histories with generall consent affirme the same of S. Lethardus, the french Bishop that liued with Queene Bertha in Kent. I haue proued the same of S. Iuo the Persian Archbishop, that then preached in Huntington-shire. Of S. Telaus alsoe the Archbishop of Walles, sufficient is said all­ready. And yet these were onely the cheife holy, and learned Bishops here in that time, not anie one comparable to the meanest of these mentioned in any writer I can finde, to haue resisted either the Popes ordinance, or his Legats authoritie.

And to satisfie a vaine obiection of some Protestant writers; That S. Columbanus the [Page 233] holy Irish, or Scottish Abbot, whose autho­ritie some Britans in the tyme of S. Augu­stine pretended for defence of their error in obseruing the feast of Easter, & not presently submitting thēselues to the cōmaund of the church of Rome, it is euident by auntiēt hi­stories, that both this S. Columban, and the cheifest of them, submitted thēselues wholly vnto it, & receaued both instruction and iu­risdictiō frō thence. For it is testified in a ve­ry old Manuscript cited by Surius, that both S. Kelian, which was the most renowned of them, and that S Columbanus and S. Gallus, submitted themselues with their associats to the Pope of Rome in all thinges at that time. Thus it testifieth of S. Keliā, made Bis­hop of Herbypolis Wirtzburg in Franconia by the Pope. (Sur. in vit. S. Kel. M. S. peruetust. apud eund. supr.) Praedicationi abstinuit, donec Romano se Pontifici praesentaret, quatenus apud Romanā sedem & integrū christianae Religionis dogma, & licentiā praedicādi acciperet. Hibernia siquidem olim Pelagiana faedata fuerat haeresi, Apostolica (que) censura damnata. Hee abstayned from preaching, vntil hee presented himselfe vnto the Pope of Rome, that hee might re­ceaue frō the See of Rome, both the sownd [Page 234] doctrine of Christian Religion, and licence to preach. For Irland (his contry) was aun­tiently defiled with the pelagian heresie, and condemned by apostolick censure: and there sheweth how hee had companions both of his iorney and submission, amonge others Saint Columbanus, and S. Gallus, leauing the first in Italy, and the other in Almayne. The like hath Iohn Capgraue, and a verie old manuscript which hee followeth, if not the same with that of Surius. (Ioh. Capgrau. in S. Kilian. M. S. antiq. pr. gloriosissimus Rex Eduardus in S. Kiliano.) In oppido orientalis Fraunciae quod Wirttzburch eorum lingua di­citur, cum aliquo tempore sub silentio stetisset, Romam profectus est, & officio praedicandi à Papa recepto, Episcopus ordinatus: socijs eius Columbano scilicet in Italia, & Gallo in Alma­nia remanentibus. Saint Kilian stayed in a Towne of east France, called in their lan­guadge Wirtzburch, and when hee had beene there some time in silence, hee went to Rome, and receauing from the Pope power to preach, and beeing ordeyned a Bishop, returned, leauing his Companions, Columbanus in Italy, and Gallus in Al­mayne. Where it is euident not onely these [Page 235] Scottish Saints did not onely submitt them­selues to the Pope in all matters both of do­ctrine and iurisdiction, but the Pope at that time extended and exercised that his su­preame spirituall power, both in Italie, Fraunce, Almayne, Britaine, and Ireland, both to censure a whole nation, and to dis­able any to preach or exercise spirituall fun­ction without his licence.

And although the kings of Britanie after Kinge Arthur euen to the desolation of the Britans, were by all histories euen of their owne as Gildas, Nennius, the Brittish histo­rie, and others, moste wicked men, and such that by all testimonie of Protestants, and o­thers, their kingedome was ouerthrowne by God for the sinnes of them, and their peo­ple, yett not anie one of them by any histo­rie did denie this power of the See Aposto­lick, but euen their last kinge Cadwalla­dar, as their owne historian writteth. (Gil­das de excid. Britan. Galfrid. mon. l. 11. histor. cap. monum. histor.) beeing ad­monished from heauen: Nolebat Deus Brito­nes in Insula Britanniae diutius regnare: that God would not haue the Britans reigne any any longer in the Iland of Britanie, went as [Page 236] hee was admonished on pilgrimage to Rome, submitted himselfe to Pope Sergius, and died an holy Saint, in soe much that our Prote­stants thus note of him. (Galfrid. mon. l. 12. cap. 17.18. Bed. l. 4. histor. & in Epitom. an. 688. Matth. Westm. an 688.689. Protest. an­not. in Matth. Westm. an. 688.) Regnum relin­quens propter Deum, Romam venit: leauinge his kingdome for gods sake, hee went to Ro­me. An other saith. (Stowe histor in Cadwal­lader.) Cadwallader forsakinge his kingely authoritie, went to Rome, whoe after be­came a monke, and was buried in S. Peters church at Rome, hee was the laste kinge of Britanie, saith Geffrey (Galfrid. Mon. l. 11. cap. 12.) And for the Archbishop of Walles to whome some British Bishops in the time of S. Augustine said, they ought obedience, cum suum Archipraesulem haberent, there is not the least colour, or pretence of any title by these Protestants themselues, how hee or his See could bee exempted from the Popes Authoritie: for as these men haue told vs before, it was first instituted by Pope Eleu­therius, in the time of kinge Lucius, and by the succeedinge Popes and their Legats here as is before declared, confirmed and [Page 237] ratified, they receaued their Palle, the signe of an Archbishop from Rome, and after their vnion with the Saxons and disciples of Pope Gregory, in the time of S. Theo­dore Archbishop of Canterbury vsed it, and Archiepiscopall Authoritie in all de­grees, and by the Popes permission and allowance, fiue and twentie Archbishops successiuely from S. Dauid to Archbishop Sampson, and had seuen Bishops subiect vnto them vntill this Sampson, flyinge the contry in a time of sicknes carried away the Pall into little Britanie. Amonge ma­nie others a Protestant Bishop thus rela­teth this matter. Girald. Cambren. in Itine­rar. Cambr. Antiquit. eccl. S. Dauid apud God­win S. Dauid. Matth. Park. antiquit. Brit. Rog. Houeden. Godwin Catalog. in S. Dauids in Sampsone.

‘In the time of Sampson the See of S. Dauid had seuen Bishops Suffragans subiect vnto it, as the Antiquitie of the church of S. Dauid declareth, to witt, Exeter, Bathe, Hereford, Landaff, Bangor, S. Assaph, & Furnes in Ire­land.’ Roger Houeden, vvhich I accompt more likely, reckoneth these, Landaffe, Lanpatern in Cardigan shire, Bangor Saint Assaph, [Page 238] Chichester, Hereford, and Worcester. While hee was Bishop it hapned the people of all that contry were wonderfully vexed, with Ianudise, soe as great numbers of them died daily of that disease. By the importunitie of his clergie and disciples, hee was induced to flie the contry, and sailed into Britanie, where the Bishoprick of Dola beeing voide, hee was straight way elected vnto the same. Hee had brought thither with him the Archiepis­copall Pall of S. Dauid, and vsed it duringe his life, as did alsoe his successors there, for many yeares, vntill they were compelled by the Pope, at the suite of the Archbishop of Turon, to leaue it, and make profession of obedience vnto him, as in former times. By this occa [...]on it fell out that the Successors of Sampson in Saint Dauids, what for want of their Pall, or for pouertie, or negligence, or some other occasion, loste their Title of bishop, and to this day neuer recouered the same. Howbeit they vsed all authoritie be­longinge to an Archbishop by consecratinge of other Bishops; and neither did they euer make profession of subiection vnto Can­terburie vntill the time of Henry 1. Kinge of England. (Godwin supr. in Bernard. 46.) [Page 239] When Bernard Chaplaine vnto King Henry the first, and chauncellour to his Queene, was consecrate by the Archbishop of Can­terbury, Iulij 12. 1115. not chosen by the clergie of Walles as hitherto had beene accu­stomed, but forced vpon them by the Kinge of England.’ And there with others decla­reth, how this Bernard tooke vppon him the title of Archbishop, but Theobaldus Archbishop of Canterbury, prouinge before the Pope in the councell of Rhemes, by wit­nesses, cum suam fidem & obseruantiam cantua­riensi astrinxisse: that Bernard had promised obedience vnto the Archbishop of Canter­bury, the cause was by the Pope adiudged against Bernard, and the See of S. Dauid. Match. West. an. 1115. Matth. Par. an. 1115. Godwin. supr. Girald. Lambr.