THE SECOND PART OF THE PROTESTANTS PLEA, AND PETITION FOR PRIESTS AND Papists. Being an history of the holy priesthood, and sacrifice of the true Church of Christ. Invincibly proving them to be, the present sacrificing priesthood: proving also the sacrifice of the Mass, used in the Catholic Roman church: and that these were promised, and foretold by the Prophets, instituted by Christ, and exercised by all his Apostles. Moreover that they have ever from the first planting of Christianity in this our Britanye, in the days of the Apostles, in every age, and hundred of years, been continued and preserved here. All for the most part, warranted by the writings, and testimonies of the best learned Protestant Doctors, and antiquaries of England, and others. The priesthood being changed, there is made of necessity a change also of the law. Hebr. cap. 7. ver. 12. WITH LICENCE. Anno 1625. AN ADMONITION OF THE Author, to all Readers of this his history: comprehending the Argument and contents thereof. Knowing well by long and daily purchased experience, the great and grievous persecutions, which formerly have been raised, and persecuted in England against consecrated Priests of the Roman Church, and professors of that Religion; and for nothing more, then holy priesthood, and the sacred sunctions thereof. And yet often hearing all sorts of people, even persecutors themselves, contestinge and crying out, they would willingly stand to the judgement of, and be arbitrated by divine Authority, and reverend antiquity: I an unworthy member of that holy order, a long student in divinity, to which these are either parts, or have a subordination, for my discharge of duty to God, and his holy Church, comfort and strengtheninge those that be in truth, and satisfying, or confounding such, as be in error, have taken in hand to write a brief history of this subject, beginning at the first original of Christianity, especially in this Kingdom of great Britain, to which only after my more general Introduction, and preface ended, to prevent 〈…〉 both in writer, and Readers, I will confine myself. And to win the love and liking of all, and avoid the dislike of any, I mean to follow that most friendly, and to all protestants, favourable manner, and method in writing, insinuated in the Title of this work, always, or most commonly to carry with me, the allowance, and warrant of the best learned Doctors, and Antiquaries of their Religion. And yet for Catholics, I trust none of them shall find the least occasion of fear, that though I shall walk upon so vnl●…uell ground, I will betray their most just, and holy cause: but rather add a greater lustre, and splendour of glory, then bring any the least diminution of honour unto it. And make this matter so palpably manifest, by all Authorities, divine, and humane, the scriptures both of the old and new testament, and all kind of expositors of them, friends or enemies, that they which shall not acknowledge the undoubted, and only truth of the doctrine of the holy Catholic Church in these mysteries, must needs be said wilfully with malice to close their eyes against it. And though the law of Moses wherein the Prophets lived, and God spoke by them, was but a figure of things to come, and gave but a dark shadow, or glimeringe of the gracious brightness, and shining, which our blessed Saviour, the true light of the world, revealed unto it, in the law of the gospel: yet I shall in the very beginning as a preface to this holy history, so invincibly prove, by the scripture 〈◊〉 old testament, by all original texts, hebrue or greek, all Authors, the Rabines before Christ, the best learned Doctors of the primative Church of Christ, and protestants themselves, that the Messias promised and foretold by the Prophets, was to ordain a new sacrificing priesthood, and that blessed sacrifice of his body, and blood which we commonly name the sacrifice of the Mass and this was one of the most apparent distinctive signs to know him by; so that whosoever denieth this, consequently denieth Christ to be the true Messias. And the more plainly to demonstrate this, when I come to the first planting of the faith of Christ, in this kingdom in the Apostles time, I will make manifest, by all testimonies, and antiquities, that Christ our blessed Saviour and Messias accordingly to the prophecies of him did institute this sacrificing priesthood, and both celebrated, and ordained the sacrifice of Mass for his Church for ever. That all his Apostles were sacrificing massing priests, and offered that blessed sacrifice And that in this kingdom of Brittany in particular, as in the whole Christian world beside, in every age, and hundred of years, from the first preaching, and receiving of Christian Religion here, in the Apostles time, in the first, second, third, fourth, fifth, and six hundred years, of Christ, and so long as the best learned protestants affirm, that holy primative Church remained unspotted, in the first received truth, and integrity thereof. The same holy sacrificing priesthood, a continual succession of sacrificing massing priests, and Bishops, and sacrifice of Mass ever continued here, in the same manner as they are now used and observed in the present Roman Church, without any the least essential change, or difference. By reason whereof many chief Articles in Religion now questioned, as the supernatural change or transubstantiation of bread and wine into the blessed body, and blood of Christ, there offered a propitiatory sacrifice for sin; prayer to the blessed Virgin, S. Marry, & other Saints, and Angels, prayer for the faithful departed, merit of sacrifice, and good works, with insufficiency of sole faith, and other principal things which protestants commonly disallow in Catholic Religion, will be thus proved, and deduced in every age, in this our Brittany, even with the allowance of our best learned protestants, and such antiquities, as they approve, and cannot disallow. One most material point of the Pope's power and spiritual prerogative in this nation, from the first embracing of Christian Religion in all ages, which I promised in my first part, I understand to be effectually performed already. Therefore I shall sparingly make mention thereof, in this history, except in some things, and places, where it shall be needful for the more perfect handling of the present subject of this work. And hereby it will sufficiently appear, unto all protestants, and persecutors of the holy Catholic Roman Church, that seeing the controversy is, whether the Catholic, or protestant church is the true church of Christ, that by no possibility the protestant congregation can be this true and holy church. For by their own Articles of their Religion, to which all protestant Bishops and ministers have sworn and subscribed. (Articl. of Engl. protest. Relig. articul. 19) The visible Church of Christ is a congregation of faithful men, in which the pure word of God is preached, and the Sacraments be duly ministered, according to Christ's ordinance, in all those things that are requisite to the same. Which be the very words of their own subscribed, and sworn Article of Religion. Therefore when they require three things to the true Church, true and lawfully consecrated priests, and preachers, the pure word of God preached, and Sacraments duly ministered, 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 parliamentary 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 themselves, so preached, and ministered, none of these can possibly be the true Church of Christ, but a company of professed adversaries and enemies unto it: and that the only true Church which they have so unchristianly persecuted the Catholic Roman church is that true and most holy church of Christ. THE PREFACE PROVING THE CONTENTS OUT OF THE Prophets. Wherein sacrificing and massing priesthood, Priests, and the sacrifice of Mass, are proved by learned Protestants, and other testimonies, from the history of Melchisedech. Gen. 14. THE I. CHAPTER. SO undoubted a verity, and necessary a thing it was, for our blessed Saviour coming into the world, to perfect the Law of Moses, and evacuate the external, unperfect priesthood, sacrifices, and ceremonials thereof, and to institute and ordain a sacrifice, and priesthood more perfect and independent, to continue for ever, as his law and Religion is to do, and to give a most sure, and timely warning and notice of this to the world, that when God had made the first promise of the Messias unto Abraham, in the 12. and 13. chapter of Genesis, in the very next the 14. chapter following, he revealed by the priesthood and sacrifice of Melchisedech long before either the law, priesthood, or the sacrifices thereof were delivered to Moses, what the everduringe priesthood, and sacrifice of the Messias, and his law should be. For so both the Prophet David, S. Paul to the Hebrues, S. Peter in the canon of the holy Mass, being Author thereof, as shall be proved hereafter, the ancient Rabines before Christ, as protestants themselves acknowledge, so likewise by their warrant, the most ancient and holy Fathers of the Church of Christ, do prove their priesthood, and sacrifice of Christ, and his sacrificing priests, in the law of the Gospel, from the words of Moses: these be our english protestants translation. 2. Melchisedech King of Salem, brought forth bread and wine: and he was the priest of the most high God. The greek reading, is: For he was the priest of the most high God: signifying thereby, that he did the priestly sacrifical office, with that bread and wine: and although in the hebrue the verb Hotzi, which our protestants translate, brought forth, ordinarily where it is not otherwise limited and restricted, hath that signification, yet being confined as here it is, to the office of a sacrificing priest, such as Melchisedech was, it must be appropriated to his office of sacrificing, otherwise the reason which the scripture maketh. because he was a priest, is superfluous. And the rather in this case, because in the hebrue text, this bringing forth of bread and wine by this extraordinary priest, hath relation unto God; and so must needs be a sacrifical action: for the bringing forth of bread and wine, or matter of any sacrifice to God, by a priest that is a sacrificer, must needs be a sacrifice. The hebrue is thus: Melchisedech King of Salem brought forth bread and wine, he being a priest, to God the most high. The name God here in Hebrew Leeb, being the dative case, and answering the production of the bread and wine, and not the word priest, for otherwise it would not be true construction in that language, the particle le there serving to the dative, and not genitive case. And therefore, as Franciscus Stancarus that great protestant professor of hebrue, and others tell us, Rabbi Samuel upon this place of Genesis, doth thus expound it: actus Sacerdotij tradidit: erat enim ipse sacrificans panem & vinum Deo sancto & benedicto. He delivered the acts of priesthood, for he was sacrificing bread and wine to God holy and blessed. Where he plainly expoundeth it, as I did before, referring the bringing forth of the bread and wine by Melchisedech the priest, to God holy and blessed. Which is more plain by the words immediately following in the hebrue: veicbarechehu and he blessed him: That is to say, he blessed or praised God, of whom the immediate last speech was. Rabb. Samul. in cap. 14. Geness. Francisc. Stancar. in l. 10. the art. fid. Petr. Galat. ibid. c. 6. & alij. 3. So that a priest that used to sacrifice, being proved by the original text of scripture to have offered or brought forth bread and wine to God the most high and blessed, and praised him, must needs be said as the rabbin expoundeth it, to have sacrificed bread and wine unto him. So do the holy fathers: panem & vinum obtulit: Melchisedech offered bread and wine: saith S. Cyprian, the old Roman Mass and S. Ambrose: Quod tibi obtulit summus Sacerdos Melchisedech: The high priest Melchisedech offered sacrifice to God. S. Hierome saith: In Typo Christi panem & vinum obtulit, & mysterium Christianum in Saluatoris corpore & sanguine dedicavit. In figure of Christ, he offered bread and wine, and dedicated the Christian mystery, in the body and blood of our Saviour. So S. Augustine, S. Leo, Arnobius, Eucherius, Primasius, Eusebius Caesariensis, Theodoretus and others of the primative church, both greek and latin. Cyprian. epist. 63. Miss. Rome 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 verse. Assumpt Eucherius Lugd. homil. 5. the 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 we will say there was a tradition of so great a mystery and necessary to salvation (which the Religion of our english protestāns denieth) or that the Prophet David had some new particular revelation of this thing, which though it should be gratis spoken by protestants, doth invincibly confirm what hath been said of this matter; we must needs grant that this holy prophet, did expound and understand that action of Melchisedech, as so many authorities remembered did, for he maketh it a thing so certain, that he bringeth in God himself testifying by oath, that it was so: Thus by protestants translation he speaketh of Christ's priesthood and consequently sacrifice, from this place: The Lord hath sworn and will not repent, thou art a priest for ever: after the order of Melchisedech. (psal. 109. or 110. vers. 4.) For we do not read in any other passage of scripture, before David's time but in that place of Genesis, what the order, priesthood, or sacrifice of Melchisedech was. The same is testified by S. Paul the Apostle to the Hebrues. (Hebr. 5.6. & 7.17.) And all learned texts Hebrew, Chaldy, Greek and Latin agree; only the Hebrew maketh it plain, that God had made such a promise to Melchisedech, that Christ should be a priest after his order for ever. 5. For where our English protestants taking upon them to translate and follow the Hebrew, and as before translate: Thou art a priest for ever after the order of Melchisedech: The Hebrew is: Our Lord hath sworn, and will according to my word, or, as I promised to Melchisedech. Hal dibrati Malchisedech. Where we cannot without corrupting the Hebrew dibrati, taking the last letter away read otherwise. Therefore seeing S. Paul plainly saith, that Christ was a priest after the order or manner of Melchisedech: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeating it in diverse places: And the Prophet David saith, that God swore it, and so promised to Melchisedech: we must needs believe that Christ's priesthood and sacrifice, after this order to continue for ever is undeniably testified and expressed in that place of Genesis, and act of Melchisedech. Which, to leave S. Paul until I come to the new testament, is proved by the greatest protestants that ever were. 6. Luther upon that place alleged by David. (in psalm. 110. Tom. 8.) saith: Melchisedech Rex erat, & Sacerdos, obtulit panem & vinum, pro Patriarcha Abraham & eius familia. Quid est vero oblatio panis & vini pro Abrahamo? Hoc exprimit Sacerdotium Christi ab hoc tempore usque ad finem mundi, quo mysterium altaris Sacramentum pretiosi corporis & sanguinis sui offert Ecclesia. Melchisedech was a King and Priest, he offered bread and wine for Abraham, and his family. What doth the offering of bread and wine for Abraham mean? This doth express the priesthood of Christ from this time to the end of the world, in which the church doth offer the mystical Sacrament of his precious body and blood. Philip Melancthon in council. Theolog. part. 2. pag. 373. saith: Excipit Melchisedech redeuntem ex praelio Abraham, & eum ad sacrificium admittit, eique benedicit. Melchisedech receiveth Abraham returning from battle, and admitteth him to sacrifice, and blesseth him. calvin diverse times confesseth. in c. 7. ad Hebr. vers. 9 pag. 924. That this was the opinion of the old Fathers, and he plainly saith. Veteres Ecclesiae Doctores in hac opinion fuerent, ut 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 convenit. The ancient Fathers were in this opinion, that they insisted in the oblation of bread and wine, for so they speak, Christ is a priest after the order of Melchisedech, but Melchisedech did offer bread and wine, therefore the sacrifice of bread and wine agreeth to the priesthood of Christ. 7. The godly and learned man, as Master Doctor Sutcliffe calleth Andreas Crastovius the Caluinist. (l. 5. the Miss. papist. c. 26. Andr. Crastevius l. de opific. miss. 1. sect. 66.) saith: we may not reject the consent and harmony of the ancient Fathers, both for their nearness to the Apostles age, and the singular agreement of them all together: yet he addeth: hic omnium veluti conspiratione oblatio Melchisedechi sacra proponitur, ut non tantum Abrahae militibusque, sed etiam 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 only to Abraham and his soldiers, but that it seemeth to have been an unbloody sacrifice simbolically offered also to God. Theodor Bibliander a learned protestant. (l. 2. de Trinit. pag. 89.) writeth: erat apud veteres Hebraeos dogma receptissimum, in adventu Missiae benedicti cessatura esse omnia legalia 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 received Maxim, that at the coming of the blessed Messias, all legal sacrifices should cease, and only the sacrifice Thoda of thanks geuing, praise and confession, should be celebrated, and that to be done with bread and wine, as Melchisedech King of Salem and priest of God most high in the time of Abraham brought forth bread and wine. Thus this learned protestant. 8. But where he saith, only that the Rabbins wrote thus; Melchisedech did bring forth bread and wine, that is his gloss; for Franciscus Stancarus (Apud Petr. Gallat. l. 10. the arcan) The best learned protestant of his time in the Hebrew antiquities, doth assure us from the most ancient Rabbins (of which I have cited Rabbi Samuel before) the like, or more plain, for the sacrificing of Melchisedeches bread and wine; and that only never to cease, but to continue in the time of the Messias So have R. Moses Hadarsan, R. Pinhas, and R. joai, as the same protestant with others testifieth. So that we plainly see, by all authority, the holy scriptures, the ancient Rabbins, and the general consent of the holy primative Fathers of Christ's church, as they are warranted by the best learned protestants of foreign nations whether Lutherans, or Caluinists, that both Melchisedech (the plain figure of Christ in this) did offer sacrifice in bread & wine: and this kind of sacrifice though after a more excellent manner, as the law of the Messias so requireth, was to be offered by him, and his holy priests in that law. Now let us come to our English protestants: to make all sure from any contradiction, and learn of them that the best learned of them do so write, and all of them ought so to acknowledge by their own Religion. 9 For evidence whereof, it is a common maxim 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. (Field. pag. 226. wotton def. of Parkins pag. 467.) To speak in their words: all matters concluded logically out of the scriptures are the word of God, aswel as if they were expressly set down in it word by word. And so of necessity must they all say, if they will maintain any external show of Religion, for rejecting traditions, and the authority of the church, as they do, and claiming only by scriptures in all matters of faith, they must needs allow so ample authority to deductions from scriptures: for evident it is, and they willingly confess, that all things which they hold even as matters of faith, are not expressly set down in scriptures. And this is an express article of faith with them, set down in the 6. article of their Religion, confirmed by parliaments, and subscribed and sworn unto, by all protestant Bishops, and ministers of England. The words of this their sworn and subscribed unto Religion in this point are these. Articles of Engl. protest. Religion ratified by the parliaments and canons of Q. Eliz. and King james articul. 6. 10. Holy scripture containeth all things necessary for salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith. Therefore things so read in scripture and thereby proved, must needs be articles of faith, otherwise Religion should be without articles of faith, which is impossible, for by this protestant Religion, there is no other means to make or prove them such. Being thus directed by these protestants and by their direction, I make this Argument and proof from scriptures as they translate them: Every high priest is ordained to offer sacrifice for sins. (Hebr. 5.1.8.3.) But Melchisedech was an high priest: Therefore ordained to offer sacrifice for sins. The first or maior proposition, is the very words of S. Paul, as our protestants translate him. The minor or second proposition, is their translation of the Prophet Moses: Melchisedech was the priest of the most high God. (Gen. 14.18.) Where he is called, the priest, by excellency and blessing Abraham, and called by S Paul, better or greater than Abraham. (Hebr. 7.6.7.9.) Who also was a great priest and patriarch, and as a superior receiving tithes of him: and so eminent and chief, that the order of which he was, is not only called the order of Melchisedech, but Christ himself often termed high priest after the order of Melchisedech: and as our protestants also translate, after the similitude of Melchisedech, as both the Greek and Latin texts also are: Therefore Melchisedech of necessity was an high priest. Therefore again the conclusion, which in a true Argument and syllogism, as this is, cannot be denied, that Melchisedech offered sacrifice, being thereto ordained, is most certain and an article of faith by these protestants Religion before. 11. And because by the rule of their Religion, we may not seek but in scripture to know what sacrifice it was, which he offered, it must needs be that sacrifice of bread and wine, which the scripture Rabbins, Fathers, and foreign protestants have told us of before: for we do not find any other sacrifice, or matter like a sacrifice in scripture attributed to Melchisedech. If any man shall say, that S. Paul speaking of all high priests offering sacrifice, meaneth sacrifice unproperly, as prayers and such devotions: I answer this is not only unproperly, but by true consequence blasphemously spoken, utterly denying that either the priests of the Law of Nature, or Moses, or Christ did offer any sacrifice, and so no sacrifice for sin being offered by Christ, man's redemption was not wrought by Christ, but man is unredeemed, and Christ was not the Saviour of the world; for in that place as S. Paul speaketh of every high priest and priestly orders, he also speaketh of the external sacrifices of of them, in their order and time. And so doth the protestant public gloss upon those words of S. Paul: Every high priest is ordained to offer sacrifice: expound them in these terms: He bringeth a reason, why it must needs be, that Christ should have a body that he might have what to offer, for otherwise he could not be an high priest. (Protest. Annotat. in cap. 8. Hebr. v. 3) Therefore by these protestants S. Paul speaketh of an external and properly named sacrifice, and that therefore Melchisedech, as well as other high priests, did offer an external sacrifice, otherwise by their own reason the same which S. Paul allegeth, he could not be an high priest, as the holy scripture proveth he was, not offering any external sacrifice, which both by S. Paul so many testimonies before, and the public and authoritative exposition of English Protestants, is essentially and unseparably belonging to all true priests & priesthood. 12. The Protestant Bishop D. Morton. (Appeal l. 3. c. 13. pag. 394.) plainly granteth that Melchisedech offered an external sacrifice, wherein there was really bread and wine. He further proveth from the Rabbins and Bibliander. (supr. cent. 1.) That at the coming of the Messias, all legal sacrifices should seize, and a sacrifice in bread and wine should only still continue. And constantly avoucheth for the common doctrine of English Protestants in these words: 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 he directed by him directly grant, that the words of Christ concerning his body and blood to be given, argue a sacrifice to God. (Franc. Mason lib. 5. pag. 233.) And cite and grant further in this manner. (pag. 243.) Christ having offered himself for a sovereign sacrifice unto his Father, ordained that we should offer a remembrance thereof, unto God, instead of a sacrifice. An other saith (Middle. papistom. pag. 92.113.) The sacrifice of the Altar, and unbloodye sacrifice, were used in the primative church: and the ancient Fathers called the sacrifice of the body and blood of Christ, a sacrifice. And again. (pag. 49.137.138.47.45.) The primative church did offer sacrifice at the Altar, for the dead. Sacrifice for the dead, was a tradition of the Apostles, and the ancient Fathers. And Isaac Casaubon the known french stipendiary champion for the Protestants of England, writeth thus of our King in this matter. (Respons. ad Card. Peron. pag. 51.) The King is neither ignorant of, nor denieth, that the Fathers of the primative church did acknowledge one sacrifice in Christian Religion, that succeeded in place of all the sacrifices in the law of Moses. And lest any man should doubt, what sacrifice he meant, by so speaking, he telleth us, it is. The body of Christ in the Eucharist, as Catholics hold: and addeth there: Haec est fides Regis, haec est fides Ecclesiae Anglicanae. This is the faiih of the King, this is the faith of the English church. And writeth to Cardinal Perron in these words: The King said in the hearing of manic, and wished him so to signify to Cardinal Perron, that he agreed with the Cardinal in his opinion, de duplici sacrificio, expiationis nempe, & commemorationis, sive Religionis. Concerning two kinds of sacrifice, the one of expiation for the world, the other commemorative, or of Religion. Which last Cardinal Perron with all Catholics take to be the sacrifice of Mass: Therefore if the English Protestant church and his majesty, agree so far with Catholics, the atonement will sooner be made in this matter. 13. Neither did Casaubon here assume for his majesty, and English Protestants, any new thing, but the same, which they had professed and granted in their most solemn and public decrees and proceedings, from the first beginning of their parliamentary Religion in the time of Queen Elizabeth, or sooner. For we are taught by these protestants, that in the first parliament of that Queen, when Catholic Religion was suppressed, yet both she, her nobles, new Bishops, and the rest continued in this opinion, that there was an external sacrifice in the church, and the Mass was this external sacrifice: for appointing a kind of disputation in questions they most disliked in Catholic Religion, or wherein they thought themselves to have most advantage, they set down but three conclusions: The first of a strange tongue, in common prayer: the second concerning ceremonies: And the third and last is thus: It cannot be proved by the word of God, that there is in the Mass offered up a sacrifice propitiatory for the quick and the dead. ●…h. Stow and Howes histor. an. 1. Elizab. Theatre of Brit. an. 1. Eliz.) Where they do not deny an external sacrifice, in the church of Christ, ●…hether that the Mast is this external sacrifice, but so far agree with Catholics; but they only deny, that by scripture, which they only understand by the word of God, the sacrifice of Mass can be proved a sacrifice propitiatory for the quick and dead. Never denying it to be a commemorative and Eucharistical sacrifice, or of Religion as his majesty before calleth it, by the mouth of Casaubon. Neither do they absolutely deny it to be a propitiatory sacrifice for the quick and dead, but that it cannot be so proved by scripture: never denying but by tradition it may so be proved, as some protestants have confessed before, and shall manifestly be proved hereafter by all testimonies. 14. And to make evident demonstration by these protestants of England, that they all do, or should, both allow an external sacrifice, and sacrificing priests, and priesthood, which they have so long and grievously persecuted, there was yet never any protestant Prince, King, or Queen in England, but by public authority and law of Parliament allowed, and received the holy sacrifice of Mass, & consequently sacrificing and massing priests and priesthood, being as all learning teacheth, indivisible and unseparable correlatives, maturally and mutually depending one of the other. It is evident that King Henry 8. (Stat. Hen. 8. testament. ult.) Both by Parliament, and his last will allowed Mass both for the quick and dead. King Edward the sixth. (Theat. of great Brit. in Henr. 8. Statut. an. 1. Edward. 6. cap. 1.) Enacted a a particular statute thereof confirming the doctrine of real presence, and it was in force, all his life: & was repealed by Queen Mary in respect it did allow to communicants to receive in both kinds. (Stat. an. 1. Mar. parlam. 1. sess. 2. cap. 2.) Queen Elizabeth in her first parliament, revived this statute again and it continued in force all her life. Parlam. an. 1. Elizab. And his majesty that now is, in his first parliament received and confirmed this very statute of the holy sacrifice of Mass, & the real presence, and is still in force never by him repealed. Parliament an. 1. jacobi cap. 5. The statute itself is so clear in this point, as it cannot be contradicted. And besides this, the injunctions of King Edward the sixth, the best interpreters of his law do so assure us, where in the 3.21.22. Injunction of his time we find then by his Regal Authority Mass, high Mass, altar, high altar, lights upon the altar before the Sacrament, Christ's real presence therein, and transubstantiation, used commonly in England after this statute was enacted. (Iniunct. of King Edw. 6. iniunct. 1.21.22.) And both for the time of Queen Elizabeth, as also his majesty that now is receiving that statute. 15. The public collection of our statutes. (Collection of Engl statutes an. D. 1611. Titul. service and Sacraments cap. 1.) Printed cum privilegio, by his majesty's allowance and commonly used by our protestant lawyers & others, hath this note and these words upon this statute: Anno 1. Eduardi sexti cap. 1. This act was repealed by 1. Mar. parl. 1. sess. 2. cap. 2. and is revived by 1. jacobi cap. 25. But note the time of the first making of this statute, which was before that the Mass was taken away, when the opinion of the real presence was not removed from us. Whereby it is manifest, that both Queen Elizabeth, and King james reviving and giving full life, and validity to this statute, of the doctrine of Mass, and real presence, must needs give the same allowance to those holy doctrines confirmed by that statute, and so ought all English Protestants conforming themselves in matters of Religion, to the laws and parliaments of Protestant Princes, the chiefest rules and squares by them in such proceedings. And so neither any Catholic or Protestant of England, except they will be singular against the law of their own Religion, can or may take exception against that is said before, or profess himself an adversary or persecutor of holy consecrated sacrificing Catholic priests, or sacrifice of holy Mass, but rather reverence & embrace them And thus much from the book of Genesis, that the true Messias was to be a sacrificing priest, according unto the order of Melchisedech, to institute a new sacrificing priesthood, and the external holy sacrifice of Mass, to be continued in his church for ever. The same proved with like allowance, and approbation of Protestants, out of the book of Exodus. THE II. CHAPTER. NOw let us come to Exodus the next book of Moses. Where the protestants shall inform us, that both the ancient Rabbins before Christ, the Fathers of the primative church, and the scripture itself expounded by the grounds of protestant Religion do warrant us, not only that there was an external sacrifice to be continued in the time, and Religion of Christ, but that this sacrifice in particular was the blessed body and blood of Christ, under the forms of bread and wine, as it is offered in the holy Mass, by massing and sacrificing Catholic priests; we are told assuredly not only from Catholics some of them living and writing before these controversies began, and which had been eye witnesses of their relation, but from protestants also, and those Sacramentary Caluinists, the greatest enemies to the holy sacrifice of Mass, and transubstantiation, that upon these words of Exodus in the 25. chapter where the vulgar latin readeth: Et pones super mensam panes propositionis in conspectu m●…o s●…mper: and our English Protestant's translate: and thou shalt set upon the table show bread before me always. Petr. Gallatin. de Arcan Cathol. veritat. l. 10. cap. 6 joh. 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. 2. That the ancient Rabbins long before Christ, expounded this place of the holy sacrifice of Christians, inferinge also from thence, as the text will give warrant unto (as I shall prove hereafter by protestant Religion) that this bread did signify the sacrifice of the Messias, and that in his time, & in this sacrifice bread should be miraculously changed into his body: Stancarus the great Sacramentary linguist, citeth and approveth Rabbi judas, living as he saith many years before Christ, to write in these words: 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. judas, transmutabitur ex substantia panis, cum sacrificabitur, in substantiam corporis Messiae, qui descendet de caelis. Et ipse idem erit sacrificium. Eritque invisibilis 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, divinitas & humanitas. This bread shall be of two faces, of which it is written in the 25. chapter of Exodus. Bread of faces before me continually. And why it is called bread of faces, the reason is as Rabbi judas saith, because it shall be changed when it is sacrificed out of the substance of bread into the substance of the body of the Messias which shall come from heaven, and he himself shall be the sacrifice, and shall be invisibly and unpalpable. To which the state of Elias giveth credit, and the Masters say, that for that cause, it is called bread of faces, because in that sacrifice, there shall be two substances, divinity and humanity. 3. Neither do the ancient Fathers of the Law of Christ expound it otherwise, but not finding how the things there spoken can be rightly applied to the figurative sacrifices of the Law of Moses, do gloss it, as the old Rabbins did, expounding it, of the holy sacrifice of Mass, in the Law of Christ: among whom, Theodoret that ancient learned greek Father, (Quaest. in Exod. quaest. 60.) expounding that scripture, and not finding how it could be meant or intended for the things of that Law of Moses, saith in respect of that: perspicuum est ista fuisse super ●…ua, Deoque minime grata. Nos autem sacrificium interiora penetrans celebramus, offerentes Deo incensum cum lumine lucernarum, & mystica sacrae mensae consecratione. It is evident that these things were superfluous and not acceptable to God. But we (Christians) do celebrate the sacrifice that penetrateth the internal things, offering unto God incense with light of candles, and the mystical consecration of the holy table. Which in other places. (In Philotheo c. 20. Dialog. 2. & add cap. 6. epistol. ad Hebr.) He calleth, mysticum divinum & salutare sacrificium, corpus & sanguinem Christi: The mystical, divine, and saving sacrifice, the body, and blood of Christ. Which he commanded the priests of the new law to offer when he said to his Apostles, do this in my commemoration. 4. Neither can this place of scripture, if we will be directed by protestants, carry any other so proper interpretation: for first by their rule of the original Hebrew tongue, in this place to be followed, it is as I have showed before Lehem, Phanim, bread of faces, Aquila readeth as the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The common Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread before God, as Sebastian Castalio, panis appositiws, bread set before God, and our protestants seem to mean no other, when they translate it, show bread: for by their own translation God thus commandeth: Thou shalt set upon the table show bread before mec always. (Exod. 25. v. 30.) The table on which this bread was thus to be placed, was of Shittim incorruptible wood, the table to be covered with pure gold, with a crown of gold round about it. And four rings of gold, and staffs of Shittim incorruptible wood covered with gold to bear it by. All the vessels belonging to this holy table were of pure gold, and seven golden lamps of gold besides candlesticks of gold to burn before this holy sacrifice, and a table continually, and all this in the most holy place the propitiatory, where God spoke unto that people: which being so strictly commanded by God, of this, and no other sacrifice, argueth, that which was figured herein should be the most honourable, and continuing sacrifice, not to end with the propitiatory, and Gods appearing there, but to continue in the holy Religion of the Messias, therein prefigured. Which must needs be of that excellency there described with so great glory, to be ever in the sight of God. 5. What superstition and idolatry by Protestant Religion allowing (no such Reverence but to Christ himself) was this, except some great supernatural mystery and worthy that reverence, had been figured therein? and nothing there is by their Religion, that can have so much, but the blessed body of Christ. Therefore they must needs grant this most holy, continual, and most pleasing sacrifice to God, to be there prefigured. And if we follow their rule of concordance of places, they parallel with this, the 24. chapter of Leviticus, where this sacrifice is made of pure flower, baked into cakes, set upon the pure table before the Lord, it is a memorial, an offering made to the Lord, an everlasting covenant, to be eaten in the holy place, most holy of all offerings, by a perpetual statute. Thus our protestants. Which as it cannot be verified of any sacrifice of Moses Law, unperfect, figurative, and ended by Christ so long since, never to be revived again, never holy in themselves, and protestants pretend no such sacrifice for them, being in all things most evidently consonant, and agreeing with that, which Catholics maintain, and prove of the most blessed sacrifice, of Christ's most sacred body, and blood, offered upon an ever during altar, and most acceptable in the sight of God, it must needs be understood of this, and nothing else. 6. Also in the same Book of Exodus written by Moses, the sacrifice of the Paschall Lamb (a figure of this most holy sacrifice) was instituted: for although this may be said to forshew the death of Christ, yet it cannot be denied denied, but it also & properly represented this our holy commemorative sacrifice, and that this Paschal lamb was also a sacrifice, for so the scriptures witness. (Exod. c. 12. v. 6.) We shahatu otho: and they shall sacrifice him: Thus the Hebrew, so the Greek, so the Latin, immolabitque eum: and our protestants translating: shall kill it: make it a new text, the scripture being otherwise, and so they themselves translate in the same chapter. (Exod. c. 12. v. 27.) It is the sacrifice of the Lords passover, as the Hebrew, Sebac, Greek Cobia, Latin victima is. And in the book of members. (c. 9 v. 13.) Our protestants translate it, offerringe equivalent with sacrifice, so it is in the new testament in diverse places, (Marc. cap. 14. Luc. c. 22. v 7.) And that it more properly signifieth Christ's holy oblation in the Eucharist, then upon the Cross, the reasons are many and manifest. His oblation upon the Cross did not fall upon the fourteenth day, neither at evening, as the commandment of this was. (Exod. 12. Num. 9) but upon the fifteenth day at none time and not the evening. Neither was Christ crucified in memory of any passover or delivery, neither crucified so to be eaten, neither did or might any eat or drink his body or blood so sacrificed. Neither was he so sacrificed in any house as the commandment was, or in Jerusalem, but without the town in the open field. And not only the baptised and clean, but all others ought to eat and receive by faith Christ sacrificed upon the Cross: which was forbidden in the Paschall Lamb and that which was figured in it as an everlasting memorial. (Exod. 12. v. 14. Levit. 23. Num. 28. Exod. c. 12. v. 45.46.47.48. Num. c. 9.22.) 7. And this sacrifice of the Lamb was instituted before Aaron's priesthood, as that of Melchisedech was, and so as Philo writeth. (l. 1. de vita Moisis.) The old custom therein continued, that the chief of families should exercise the priestly function, and so that sacrifice of the Lamb as well as that of Melchisedech, figures of our most holy sacrifice and Sacrament, were eaten and received by all: whereas the sacrifices of Moses Law offered by the priests of Aaron's order, were only received by the priests, & those of the tribe of Levi. (1. Corinth. 9.13. Deuter. 18.1. Num. 10.9. & 18.20.) And of all men our protestants that would have the Eucharist celebrated only with a communion for others besides the priest to receive, and communicate should be of this opinion, if they would speak consequently, as learned and truly religious men must do: and except they can prove a bit of Baker's bread to be a more excellent and honourable sign, and more perfectly to figure and represent the oblation and death of Christ, than an Innocent Lamb so ceremoniously, and religiously sacrificed and received as that was, and say with the blasphemous jews, that the law of Christ is not more perfect than the law of Moses, and still offer up a Paschall Lamb, they must needs acknowledge, that we Christians have a far more excellent sacrifice, figured by that Lamb, then Calvin's communion is. And this is plainly proved by our blessed Saviour himself, who so soon as he had celebrated the sacrifice of the Paschall Lamb, and imposed an end unto those sacrifices of the law, there presently at the same time, and in the same sacrificing words wherewith be ended that which was to cease, he founded and instituted the most holy sacrifice of the law of the gospel to continue for ever, and never to be altered or taken away. (Matth. c. 26. v. 18. Luc. c. 22. v. 19) And the Hebrew word, Gasha, in which language Christ spoke at that time, is an usual sacrificing word, in holy scriptures, and must needs be the same, wherewith he spoke in S. Luke, and S. Paul thus repeateth. Do this in my commemoration. (1. Corinth. cap. 11. v. 25.) For although we have not any Hebrew text of those places, yet that sacrificing Hebrew word, being the Hebrew to that Greek and Latin which we have, seeing Christ spoke in Hebrew, we must needs affirm, they were both alike, and is a sacrificing word, so used seven or eight times, in one (the 29.) chapter of Exodus, and so many other scriptures, as I have here quoted: as likewise the greek which we have, and protestants should as they protest to do, follow in the new testament. Levit. c. 16. v. 9 Exod. c. 10. v. 25. Numer. c. 6. v. 10.11. Levit. c. 9 v. 7. c. 16.22. Levit. 14. v. 18.19.29.30.31. cap. 15. v. 14.15.29.30. c. 16. v. 9.24. c. 17.9. c. 22. v. 23.24. c. 23. v. 11.12.18.19. Numer. c. 6. v. 10.11.16.17. c. 8. v. 12. cap. 9 v. 1.2.3.4.5.6.7.10.11.12.13.14. cap. 15. v. 3.4.5.6.7.8.9.10.11.12.13.14.15.24. cap. 15. v. 29.30. Fr. Mas. l. 5. cap. 6. pag. 235.243. 9 And our protestants of England freely acknowledge, that both the primative Fathers and counsels do so testify: The present protestant Archbishop of Canterbury, director to Master Mason, together with his directed scribe confess: This is the judgement of the Fathers: Irenaeus saith, that Christ did then teach, the oblation of the new testament, which the church throughout all the world doth use. Chrisostom saith, the words of the Lord, give strength to the sacrifice until 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. appeal. 2. cap. 6. Mason. l. 5. pag. 243.) And for counsels say: The Nicen (first) council in that Canon which calvin and all others receive, saith plainly, that the Lamb of God offered unbloodely, is laid upon the holy table. And for their own opinion are forced to confess, that Christ did in that place offer his body and blood in sacrifice: for being urged with this Argument. Christ said: This is my body which is given for you, or as it is in S. Paul, which is broken for you: and again. This is my blood of the new testament, which is shed for you, is shed, is broken, is given not to you, but to God for you, do not these words argue a real, actual and proper sacrifice? They answer and grant in these words: They argue a sacrifice to God. (Prot. Archb. Abb. and Franc. Mason supr. l. 5. pag. 233.) Therefore of necessity must also grant, that it is the most holy sacrifice of Christ's body, and blood figured in that Paschall Lamb, as so many authorities have told us: and except the sacrifice of Christ's body and blood be not a propitiatory sacrifice for sins (which they may not say) they must needs confess, that in holy Mass priests do offer, not only a commemorative, but a propitiatory sacrifice. The same proved with allowance and consent of Protestants out of the book of Leviticus. THE III. CHAPTER. THe Protestant correctors of Petrus Gallatinus do assure us. (Franciscus Stancar. in l. 10. c. 7. Petr. Gallatin. de Arcan. Levit. cap. 21. v. 8.) That where our English Protestant's translate in the 21 chapter of Leviticus: Thou shalt sanctify him therefore, for he offereth the bread of thy God: They should read: & sanctificabis cum, quia carnem Dei tui ipse est, vel erit sacrificans. Thou shalt sanctify him (the priest) because he is, or shall be sacrificing the flesh of thy God. There teaching, that the priests of the new law are understood, as also their holy sacrifice of Mass, wherein they offer the blessed body and blood of Christ our God: and therefore great sanctification and sanctity is required to their calling. And they prove by the jews themselves. (Levit. c 21. v. 6.8.17.21.) That the word Lehem, which our English Protestants translate bread, doth in that place signify flesh and not bread, as it often doth, and except those protestants deceive us, it so signifieth four times in that chapter. According to that saying of Christ by English Protestants: My flesh is meat in deed, and my blood is drink in deed. (joh. cap. 6. v. 55.) And their friend Frosterus with other Hebritians acknowledgeth, that it is taken for flesh even in sacrifices, and citeth: Gen. 3. Exod. 18.1. Samuel. 14.2. Samuel. 9 psal. 136. Proverb. 30. and concludeth with Malachias c. 1. v. 6. In which places the word is Lehem, the same which in this place of Leviticus. And the cited protestants correctors of Gallatinus bring Rabbi David Kimhi. (in Serassim apud protest. sup.) alleging for this reading of Lehem, not only this place of Leviticus) but cap. 8. Deuter. Numer. 28. joh. cap. 6. Where they prove this to be sense of that place, and of the Hebrew word, signifying there the most holy sacrifice of Catholic Christians. 2. They further prove it, by the ancient Rabbins R. Simeon & others. (Francisc. Stanc. sup. l. 10. c. 7. in Gallatin.) That when this sacrifice should be 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 priest, this sacrifice on every altar shall be changed into the body of the Messias▪ Virtute ingenti verborum Sanctorum quae ab ore Sacerdotum manabit, illud omne sacrificium quoad in unaquaque ara celebrabitur, in corpus Messiae convertetur. And this is no more than our English Protestant's do by public allowance publish and print, both of the doctrine of the primative church of Christ, and themselves also in this: some of them assure us the holy Fathers taught, that bread is made the body of Christ. It is changed, not in shape but nature. Christ's body is made of bread, and his blood of wine. The priest by secret power doth change the visible creatures into the substance of Christ's body and blood. The bread doth pass into the nature of our Lord's body. The primative church thought the sanctified and consecrated elements, to be the body of Christ. (Mason. pag. 243. Parkins: pag. 153.154. Morton. appeal l. 2. c. 6. Sutcliff. Subuers. pag. 32. Feild. pag. 150. 3. And to show that diverse of the best learned of them for themselves are wholly of this opinion, besides diverse cited in other places, one of their most judicious writers writeth with public privilege. (Covel. def. of Hooker pag. 116.117.276.) The omnipotency of God maketh it his body. And again: To these persons (priests) God imparteth power over his mystical body, which is the society of souls, and over that natural, which is himself, a work which antiquity calleth the making of Christ's body. And confesseth it for a reasonable satisfaction, to say, it is done by transubstantiation. And in an other work speaking of this preistlye power, he addeth. (Covel. examine. pag. 105) By blessing visible elements, it maketh them invisible grace, it hath to dispose of that flesh, which was given for the life of the world, and that blood which was poured out, to redeem souls. And yet if we neither had the ancient Rabbins, nor Fathers thus allowed unto us by protestants, neither the consent of foreign and domestical protestants in this matter, but stand only upon the text of holy scripture itself in that one chapter of Leviticus, and let it be granted that the word Lehem, may signify in that place Bread, as probably as flesh, or more probably, if any man would so desire; yet seeing we find it so often as four times in one chapter. (Levit. cap. 21. per totum.) The bread of God, with an excellency above other bread, and offered in sacrifice to God by priests, that are appointed and commanded to be so extraordinarily holy by anointing with oil blessings and sanctifications, and to be so chaste, continent, and holy as is there commanded, & knowing it was there but a figurative sacrifice, a figure of a more excellent to come, and priesthood also, when we see no such thing either for priestly dignity, or holy sacrifice in the Sacramentary Religion, but all really and truly verified in the Catholic Roman Church, we must needs interpret it of the holy priesthood and sacrifice thereof. 4. We read in the same book of Leviticus often mention of the sacrifice Thodah: in one (the seventh) chapter: (v. 11.12.13.14. Levitic. cap. 22. v. 28.) there is diverse times set down this Sebac Thodah, sacrifice Thodah. And it is described to be Caloth Matzoth. Our protestants translate it: Sacrifice of thanks giving, unlevened cakes, and, Caloth Beluloth, unlevened wafers, by our protestants translation. Who there can it also. (v. 13.15.) Sacrifice of thanksgiving, of peace offerings. And again: Sacrifice of peace offerings, for thanksgiving: Such was the dignity of this sacrifice, at least in that which it prefigured, for of itself but mean as we see, that as many learned protestants Theodor Bibliander, Franciscus Stancarus, the English Protestant Bishop D. Morton, and others assure us: erat apud veteres Hebraeos dogma receptissimum: It was a most commonly received opinion among the old Hebrues, that at the coming of the blessed Messias, all other legal sacrifices should cease, and only the sacrifice Thodah, of thanksgiving praise & confession, should be celebrated: and that to be celebrated with bread & wine. Theod. Bibliand 2. de Trinit. pag. 89. Francis. Stancar: in emend. lib. Petr. Gallatin. l. 10. Morton appeal Hieronym. à Sancta fide l. 1. contr. jud. cap. 9 Talmuld. apud. eund. 16. Froster. Lexic. v. Thoda. 5. And to make all sure from exception, the Prophet David testifieth as much. (psal. 50. v. 7.8.9.10.11.12.13.) For making relation in the 49. (by the Hebrues 50.) psalm, how God would reject the sacrifice of the jews, and have a new more pleasing sacrifice offered unto him: when he had rejected the former, he 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 be offered in sacrifice unto him, he addeth of them that shall offer it: and thou shalt glorify me: as our protestants translate it. And whereas in Leviticus is only mention made of cakes or wafers in this sacrifice, the same Prophet David in the 116. psalm as the Rabbins before, maketh also mention of the cup or chalice in this sacrifice. For saying there. (psal. 116. v. 17.) I will sacrifice the sacrifice Thodah Sebac Thodah: he saith also, as our Protestants translate. (v. 12.13.) What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord. Where the Hebrew readeth: I will lift up or offer, Ease the cup of salvation: for that which in the Greek Latin and Protestant English is: I will take the cup or chalice, calicem salutaris accipiam, of salvation. So that if we will justify both readings, it is evident that an holy chalice, was both to be offered and received in this: and to take which text we will (as one we must) because things offered in sacrifices were received, and things also in them received, were before offered, it is manifest by the Prophet, that the holy consecrated chalice, was to be offered and received in this sacrifice Thodah, as it is with Catholics at this time. 6. And this was so known a verity among the jews, that as Hieronymus, à sancta fide, proveth against the jews. (l. 1. contr. judaeos cap. 9) he himself a jew, it is often reiterated in their Thalmud itself, est quaedam locutio saepe in Thalmud reiterata, quae dicit sic: in tempore futuro universa sacrificia, excepto sacrificio confessionis annihilata erunt. And we do not find in any Religion Christians or others, any cup or chalice, which truly or putatively, is termed the cup or chalice of salvation, but that which is consecrated and offered in holy Mass: 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 sins. So that except we will be Antichristians, and deny the truth of the words of Christ, that which he then gave and offered, and is lawfully consecrated, priests do still offer in holy Mass, was and is this cup or chalice of salvation, foretold by the Prophet David in this place. 7. And howsoever we will interpret this word Thoda with protestant Hebritians, to signify gloria gloriatio, laus laudatio, celebratio confessio, glory, glorification praise, commendation, celebration, confession. (Froster. in Lexic. in v. Thoda pag. 355.) it cannot possibly be better expressed and verified in any thing than the holy sacrifice of the blessed body & blood of Christ, which therefore the old canon of the Mass calleth sacrificium laudis, sacrifice of praise. For as S. Augustine saith. (l. 1. contr. adversar. leg. & Prophetar. cap. 18.) Quid est sacratius laudis sacrificium, quam in actione gratiarum? Et unde maiores agendae sunt Deo gratiae, quam pro ipsius gratia per jesum Christum Dominum nostrum? quod totum fideles in Ecclesiae sacrificio sciunt, cuius umbrae fuerunt omnia priorum generum sacrificia. What sacrifice of praise is more holy, then in thanksgiving? and wherefore are more or greater thanks to be given to God, then for his grace by jesus Christ our Lord? All which the faithful do know in the sacrifice of the church, of which all sacrifices of the former kinds were shadows. And our protestants of England have granted as much before, acknowledging the Eucharist to be a sacrifice of Religion, a sacrifice of thanksgiving, a commemorative sacrifice, and a remembrance and memorial of Christ offered and sacrificed for the sins of the world, and man's redemption: which deserve and bind all Christians to give the greatest glory, praise, commendation, thanks and confession to God for so an inestimable grace and benefit they possibly are able. 7. Therefore most truly and properly this holy sacrifice of Mass, which Catholics use, was by the holy Scriptures, Rabines, Fathers, Catholics and protestants before termed Thoda. For besides all those Etimologies, and significations thereof, before alleged from protestant Hebritians, they further add. (joh. 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. (Levit. cap 7. vers. 11.) Acconstabat ut eius descriptione Levitici 7. habetur, ex placenta Azimae, offerebanturque ab illis, qui cum à periculo aliquo liberati, gratos se Deo declarare volebant. The scripture calleth by this name Thoda the kind of sacrifice, by which they that offered it, did confess, that they had received benefits from God, and they celebrated, & declared the glory of the mercy, and bountifulness 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 Leviticus, of an unlevened Cake, and it was offered of them, that being delivered from any danger would show themselves thankful to God. All which properties in a most excellent manner, are found and proved to belong to the holy sacrifice of Mass, for more than any other rite or ceremony used by any Christians. THE FOUR CHAPTER. Proving the same, by the same warrant from the Prophet David. NOw let us come to the Prophet David: who in the 21.22. psalm by the Hebrues speaking of the conversion of the gentiles and all nations to Christ, and setting down many particulars of his holy life and passion, among the rest, when by protestants translation he had said: all the ends of the world shall remember and turn to the Lord: and all the kindreds of the nations shall worship before thee. For the kingdom is the Lords, and he is the governor among the nations, which we see performed by Christ, he immediately addeth: all they that be fat upon the earth (the potent and mighty) shall eat and worship. The Hebrew which our protestants should follow there, is Istachahu have bowed down themselves in worship. So is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the vulgar Latin: manducaverunt & adoraverunt, so Sebastian Castalio the protestant, comedent & adorabunt: so readeth S. Augustine, (Augustin. in psal. 21.) Manducaverunt & adorabunt omnes divites terrae. Even all the rich upon earth have eaten, and shall worship. And examining what holy food this should be, which even the richest and most potent should worship, when they did eat it, not finding any other food, worthy such worship, he concludeth: manducaverunt corpus humilitatis Domini sui etiam divites terrae. Even the rich of the earth have eaten the body of the humility of their Lord. Whereupon a very learned writer & linguist before these times of controversies. (jacob. Perez de Valentia quaest. 5. contra judaeos.) Writing against the jews saith: although this Sacrament was figured by many signs and figures in the Law, yet David in manifest words hath expressed it in the 21. psalm. And citing the words before alleged, thus he writeth: ubi manifestè ostenditur, quòd fideles debebant manducare & adorare Deum suum. Where it is manifestly showed, that the faithful aught to eat and adore their God. 2. And whereas the same holy Prophet in his 98. psalm saith: adorate scabellum pedum eius, quoniam sanctum est. Adore the footstool of his feet, because it is holy: The same S Augustine having related those words of God in the Prophet Isay, as our protestants translate them. (Isay cap. 66. v. 1.) The heaven is my Throne, and the earth my footstool: thus speaketh: Fluctuans convert me add Christum, quia ipsum quaro hic, & invenio 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 ambulavit, & ipsam carnem nobis manducandam ad salutem dedit: nemo autem illam carnem manducat, nisi prius adoraverit: Inuentum est quemadmodum adoretur tale scabellum pedum Domini, & non solum non peccemus adorando, sed peccemus non adorando. Doubtful I convert me to Christ, because I seek him here, and I find, how without impiety earth may be adored. For from earth he received earth, because flesh is from the earth, and from the flesh of Mary he received flesh, and because he walked here in the same flesh, and gave the same flesh to be eaten of us, to salvation: and no man eateth that flesh, but first he adoreth it: we have found how such a footstool of the feet of our Lord may be adored, and we do not only not sin in adoring it, but we should sin, if we did not adore it. Thus this holy and learned Doctor. 3. And of all men our English Protestants, which utterly deny all worship or adoration to relics, and holy material things, and singularly at their communion, differently from all other protestants by strict and very penal commandment use the ordinary act and gesture of adoration, kneeling to their communion, must needs be of this opinion: for in their Religion there is nothing under God but the blessed body, blood & humanity of Christ which may have that external religious and adoring gesture used unto it. The words of their article Religion to which they are all bound. (Articul. 22.) are these: worshipping and adoration aswell of Images as of relics, and also invocation of Saints is a fond thing, vainly invented, and grounded upon no warrant of scripture, but rather repugnant to the word of God. Where we see all other things prohibited to have any worship or adoration, or acts thereof done unto them. And the Prophet here is plain even in the original tongue, Hebrew, which these men apprise so much, that it is God's commandment, that we should worship this body of Christ, God's footstool, incuruate vos scabello, Laharum, pedum eius sanctum ipsum, Chadosh hu. It is holy. And our protestants professing to allow and follow the Hebrew do falsely translate: worship at his footstool, for he is holy. For the Hebrew is plain: worship or adore his footstool. And so the protestant Sebastian Castalio translateth, eius pedum subsellium veneramini: worship the footeestoole of his feet. So the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Adore his footstool. And our protestants cannot excuse themselves, because it is in the Hebrew La harom, to the footstool, and the particle la, is an adiect to Harom, but by this more condemneth them, for the word Hastitachu, incuruate vos, bow down yourselves in worship, to the footstool, or his footstool, doth demonstrate the worship was done to the footstool. And these men condemn themselves in this matter: for in the 20. chapter of Exodus. (v. 5.) Where they would have adoration to creatures forbidden, they translate the very same word: Thou shalt not bow down thyself to them: Lafoy hem: and yet here the express commandment is: bow down yourselves to his footstool. 4. Again, where the Prophet David speaketh as our protestants translate him. (psal. 39 alias 40. ver. 7.) Sacrifice and offering thou didst not desire etc. speaking of the old sacrifices to cease, and the law of Christ to be received: S. Paul. (Hebr. 10.5.6.7. thus expoundeth it of Christ: when he cometh into the world he saith, sacrifice and offering thou wouldst not, but a body thou hast prepared me in burnt offerings and sacrifices for sin thou hast had no pleasure, than said I, ●…oe I come to do thy will o God etc. And in that place of the psalm the Greek reading is as S. Paul readeth, a body thou hast prepared me: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So readeth S. Augustine, S. Basile, and others. And S. Augustine thus concludeth from that place. (Augustin. in psal. 39 l. 17. civitat. cap. 20. Basil. in psal. 72.) vocem illam in psal. 39 Mediatoris per prophetiam loquentis agnoscimus: sacrificium & oblationem noluisti, corpus autem perfecisti mihi. We acknowledge that voice of the Mediator speaking by prophecy in the 39 psalm: Thou wouldst not have sacrifice and oblation, but thou hast perfected a body for me. And then thus he declareth how this the body of Christ our Mediator was made our sacrifice, in place of those that were abrogated. (Augustin l. 17. civitat. 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 ministered to the participants. 5. And upon those words of that psalm thus he writeth. (Augustin. in psal. 39 v. 7.) Sacrificia ergo illa, tanquam verba promissiva, oblata sunt. Quid est, quod datum est completiwm? 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, ut 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, being as promising words, are taken away, what is that which is given fulfilling them? The body which you know consider when it was spoken, for that Christ is our Lord now speaking in his own parson, sacrifice saith he, and oblation thou wouldst not have. What therefore? are we in this time left without a sacrifice? God forbid. But thou hast perfected a body to me: Therefore thou wouldst not have those sacrifices, that thou mightest perfect this; Thou wouldst have them before thou didst perfect this. Perfection took away the promising words, for if still they are promising, that is not yet fulfilled, which was promised. This was promised by certain signs, the promising signs are taken away, because the truth which was promised, is given. 6. Neither may this place be otherwise expounded of any, seeing S. Paul himself. (Hebr. 10. v. 1.2.3.4.5.6.7.8.9.10.) doth so expound it, being best acquainted with the meaning of the holy Ghost: and therefore at large proveth from hence, the ceasing of the sacrifices of the Law of Moses, for their unperfectness, and a new and perfect sacrifice of Christ's body to succeed in place of them: and thus concludeth by our protestants translation: he taketh away the first, that he may establish the second. So it is in Greek: so in the Latin reading. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aufert primum, ut sequens statuat. Therefore our protestants making this concordance of these scriptures, and granting before an external sacrifice of Religion among Christians, cannot possibly make other construction of this place of the Prophet, then S. Paul, and S. Augustine after him hath done before, and to endeavour the contrary, would be to recall the sacrifices of the jews to be still in force, and evacuate the Law of Christ. S. Chrisostome writing upon the 95. psalm saith plainly, that the Prophet there plainly interpreteth the mystical table, the unbloody-sacrifice, the heavenly 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. psalm by the Hebrues speaking at large of the coming of Christ, our Messias, as our protestants. (protest. argum. in psal. 72.) and all agree, about many mysteries of him, and many excellencies which he should have, as that he should rule from sea to sea, all Kings should fall down before him. He shall be a deliverer, shall redeem souls, he shall daily be praised. (Psal. 72. v. 11.10.12.13.14.15.) and the like. 7 It immediately in the next verse followeth of him in the Hebrew reading, which by protestants we must follow, without any interruption, or interposition of any one word: jehi Pissath Barbaaretz be Roh Harim. He shall be a little cake of bread, placentula panis, as jacobus de Valentia before these controverses, readeth▪ in psalm. 72. as an handful of meal, fietque ut farris pugilli: by the protestant Sebastian Castalio. Sebast. Castal ibid. a cake of wheat, 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 jew readeth, from the ancient Hebrues and Chaldeans in the same manner. Hieronymus à S. fide l. 1. contra jud. cap. 9▪ both jews, Catholics, and protestants as Sebastian Munster, Franciscus Stancarus, and others assure us, that Rabbi Solomon reading upon this place, jehi Pisath B●…r, erit placenta frumenti: a cake of wheat: confesseth further: Magistri nostri exposuerunt hoc esse genus placentarum in diebus Messiae, & totum psalmum de Rege Messia explanaverunt. Our Masters or Rabbins expounded this to be a kind of cakes in the days of the Messias, and interpreted the whole psalm of the King Messias. The same authors prove unto us, that the Chaldy Paraphrases read on: erit substantificus panis: The Messias shall be substantificall bread. R. Salmon in psal. 72. Petr. Gal. l. 10. Petr. Burg. apud Genebr. in psal. 72. Genebr. ib. Sebast. Monster. incensura errorum judaeor. pag. 56. Francisc. Stancar. in l. 10. Gallat. Hieronymus à sancta fide l. 1. contra judaeos. 8. The other Rabbi jonathan Ben Vziel, which wrote before the coming of Christ as the jews themselves, besides both Catholic and Protestant witnesses, approve, and cite him in their book, Besepher Bibakim, of collections: here readeth: erit sacrificium panis in terra in capite montium Ecclesiae: he, the Messias shall be a sacrifice of bread on the head of the mountains of the church. Let him consider that hath eyes, that as it is said, he is the Messias of whom the whole psalm speaketh, therefore when he saith, and he shall be a cake of wheat on earth, on the head of mountains, he meaneth, and would say, that a cake of bread shall be the sacrifice over the heads of priests which are in the church. And jacobus de Valentia. (in psal. 72.) long before these times, proveth against the jews, that their Targum readeth: erit placeutula tritici super capita Sacerdotum. He shall be a little cake of wheat above the heads of priests. Neither doth either the Greek, or any Latin reading contradict these most ancient and approved readings: the Greek sterigma signifieth, fulcimentum flabilimentum or firmamentum, that which sustaineth, beareth up or strengtheneth some other: so is the Latin, what exemplar soever we follow, or reading, frumentum or firmamentum, or as jacobus de Valentia writeth. (ut supra) S. Jerome reading, memorabile triticum, memorable wheat. For all these significations and properties, in an excellent manner are verified of Christ, and the holy sacrifice of his body. And the Copula, or verb in all learned languages, Hebrew, Greek, Latin, jehi, estai, erit, must needs have relation, and connection with the Messias, only there spoken of both immediately before, and after: the next verse being, by our protestants translation, the Hebrew Greek and Latin agreeing. (psal. 72. Hebr. vers. 17.) his name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him, all nations shall call him blessed. And so to the end of the psalm: so the whole psalm before the 16. verse. 9 Therefore strange it should be, that in a whole psalm, both by jews, Catholics, and protestants, entreating only of the Messias, there should be one only verse, relating a matter quite extravagant by protestants translation, being thus: There shall be an handful of corn in the earth upon the top of the mountains: the fruit thereof shall shake like Lebanon, and they of the city shall flourish like grass of the earth. And then immediately followeth, of the Messias by these protestants translation: His name shall endure for ever. Which hath no connexion with the former, if we expound it of material corn, and for the prophet to say only, there shall be an handful of corn in the earth upon the top of mountains, never was, or can be in that material sense, any sign or distinction to know the Messias by, which is the scope of that psalm. And yet in their psalms in meeter printed. (an. 1614 cum privilegio Regis regali, conferred with the Hebrew, as these men write) they make the matter worse: thus it is: The mighty mountains of the land of corn shall bring such throng, That it like Cedar trees shall stand in Libanus all along. Their cities eke full well shall speed, the fruits thereof shall pass: In plenty it shall far exceed, and springe as green as grass. This is the Rhythm, the reason I leave to others to find, it passeth my skill▪ But this I am certain of, that never any such thing chanced in the time of Christ, since, or before to my reading: and for any protestant, or other, to say, that come as high as Cedar trees, with the rest described in their Rhythm, shall be at the coming of the Messias, is to deny Christ, and with the jews to expect an other, yet to come, when such things may be performed. 10. Therefore to let others pass, I will conclude this matter with jacobus de Valentia, that learned Bishop of Cristopolis. (in psal. 71. and Hieronymus à S. fide a jew.) both long before this time of controversies: The first saith: per hoc quod additur, in summis montium: by that which is added in the tops of mountains, is expressed that this abundance is not to be understood of wheat, or material corn, as the blind jews do say, that in the coming of the Messias there shall be great abundance of corn, and wine, and oil. Therefore here is recompted, and foretold, the sacrifice of the Eucharist, in which Christ is daily offered in the form of bread, for Christ is daily lifted up over the heads of priests, as it is figured in the 29. chapter of Exodus, where God commanded a piece of bread to be lifted up, over the heads of the priests before the people. The same figure was of the bread of proposition in the 25. chapter of Exodus, and 24. of Leviticus. Therefore in an other translation which is called Targum, it is: erit placentula tritici super capita Sacerdotum. He shall be a little cake of wheat above the heads of priests. Therefore David saith so: This King the Messias shall be firmament, or corn, or memorable wheat in earth upon the tops of mountains, that is, he shall be lifted up over the heads of priests in the form of bread, for priests are often in scriptures understood by mountains, for their eminency of dignity, as is said before. And again: after the Prophet had foretold, that the Messias should be God and man, and worshipped of all nations, and Kings of the world, after he addeth, that this King Messias shall be corn and wheat, and a piece of of bread on the tops of mountains, and over the heads of priests, as hath been declared there by many translations. And so it is manifest, how this Sacrament is not only possible, but also many ways figured, and foretold in the law, and Prophets. And so it plainly appeareth, that Christians do not adore bread, as the blind jews do lie, but we adore Christ consecrated under those accidents. 11. The learned jew. Hieronym. à S. fide l. 1. contr. judaeos. having disputed in the like manner, thus concludeth: we learn that the jews affirm that psalm, Deus iudicium tuum Regi da: speaketh all things of the Messias: now therefore where it saith: he shall be firmament on earth on the tops of mountains, and the Caldy translation saith, that he (the Messias) shall be a sacrifice of bread on earth on the head of the mountains of the Synagogue: The mountains of the Synagogue are the priests of the church, which de facto every day do elevate or lift up the Messias over their heads: and this is so manifest, that it cannot be denied but by them, to whom the malediction of Esay the Prophet is come, that they should be made blind 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 evident that in the sense of protestant Sacramentaries, this prophecy to be fulfilled at the coming of the Messias, was never performed: when in this Catholic construction it is justified & effected in the whole world: And if we should come to Libanus itself, though now many hundred years under the mahometans, yet we are assured even by protestants themselves, that Christ in the form of bread is there most religiously and above other places, elevated daily by priests over their heads in the holy sacrifice of Mass; there be Catholic Christians in great number, with Patriarch, Archbishop, Bishops and religious men obedient to the Pope of Rome in all the dominions of the grand Signior of the Turk, there be so many Christians frequenting Mass, that a protestant telleth us: They make above two third parts of his Empire. Cytraeus lib. de statu. Ecclesiae pag. 20.21. Munster. in Cosmograph. Ed. Grimstom. book of estates pag. 1053. & 1064. of that, which the Prophet speaketh of Christ's being a priest after the order of Melchisedech, I have spoken before: only I add here from the learned Father (Anastasius Abb. l. contra judaeos) disputing against the jews, who having proved from the history of Genesis, and S. Paul, the dignity of the priesthood of Christians, above that of the old testament, and that of Melchisedech greater also than that was, inferred, that the sacrifice of Christians must needs be much more excellent: Si Typus ille excellentior erat judaico Sacerdotum, profecto multo magis erit ipsa veritas. If that Type or figure was more excellent than the jewish priesthood, surely the truth itself must needs be much more excellent: which is no other by any Christians, but Christ's most holy body and blood in the sacrifice of Mass. THE V. CHAPTER. Wherein the same holy doctrines are so also proved out of the Proverbs of Solomon. cap. 9 S. Cyprian. ep. 63. ad Cecil. having cited the history of Melchisedech & how Christ instituting the most holy sacrifice of his body and blood, to be offered by his priests, in holy Mass, 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. Mactavit suas hostias, miscuit in cratera vinum suum, & paravit mensam suam & misit seruos suos, convocans 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 Solomon also the holy Ghost doth show before the figure of our Lords sacrifice, making mention of an offered host, and bread and wine, as also of an altar, and the Apostles Wisdom, saith he, did build for himself an house, and put under it seven p●…lers, killed his hosts, mingled his wine in a bowl, and prepared his table, & sent his servants calling with a loud preaching to his cup, saying: who is unwise, let him decline to me: and to needy in sense he said: come you, eat you of my breads, and drink the wine which I have mingled for you. This exposition of S. Cyprian is approved by the church of Christ. Breviar. Roman. in fest. corpor. Christ. and S. Augustine in his 4. book of Christian doctrine. cap. 21. & l. 17. civitat. cap. 20. And in his books, de civitate De●…, he likewise so expoundeth it: and calleth the sacrifice there figured, corpus, & sanguinem Christi, the body, and blood of Christ, succeeding the old sacrifices, id enim inquit sacrificium successit omnibus illis sacrificijs veteris testamenti, quae immolabantur in umbra futuri. For that sacrifice, saith he, 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 book of the coming of the Messias, which he sent to Rabbi Isaac Master of the Synagogue, writeth thus, upon that place, and of this holy sacrifice: Rabbi Samuel l. de adventu Messiae cap. 20. hoc sacrificium pulcherrime & apt describit Salomon Propheta. Solomon the Prophet doth most excellently and aptly describe this sacrifice (of Christians) in the 9 chapter of his book of Proverbs: when he saith, most high wisdom hath communicated his sacrifice, mingled his wine, and prepared his table, than he sent his servants, saying, who is a little one, let him come to me, and the unwise shall eat my bread, and drink my wine tempered with water, o my Master what is this prepared table of the most high wisdom but the altar, o my Master? what is the bread & wine mingled, but the sacrifice of bread and wine, and of water which is offered on the altar? who are the unwise called by the servants of wisdom, 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 he doth insinuate, that this sacrifice is acceptable to God, and that to this banquet so high, and so spiritual, he did not call our Fathers which were wise in the law, who were occupied in the sacrifice of the law, which carnal sacrifice he hath not left unto us. Whereupon it cometh, that we (the jews) detest in the gentiles the sacrifice of bread & wine which God hath appointed, and in no respect rejecteth, as he doth reject sacrifices of flesh. 3. And Hieronymus à S. fide. l. 1. contra judaeos cap. 1. by whose book diverse thousand of jews (he being also a jew) were converted, proveth against them, that a principal reason why they did not receive Christ, was because he taught a new law▪ priesthood, and sacrifice, which cannot consist together with the law, priesthood and sacrifices of Moses. If we resort to the original text of Hebrew, as our protestants would seem best to allow, we have a greater allowance there for these mysteries; for whereas S. Cyprian with the vulgar latin readeth, wisdom builded to herself an house, sapientia aedificavit sibi domum: the Hebrew is Banetha Beithah, builded his house: Christ the wisdom of his father builded his house, his church, as it is commonly expounded: And where S. Cyprian readeth, mactavit suas hostias, killed his sacrifices, in the plural number, as the latin vulgar, immolavit victimas suas, sacrificed his victims, the Hebrew in the singular number, to design one singular sacrifice, is, Tabechah Tibchah, offered up his sacrifice; and therefore our English Protestant's in their late privileged translation reading quite otherwise: she hath killed her beasts: have profaned that holy text in this point, so the Hebrew readeth of Christ in this place: his table: his bread: his wine which he mingled. And this is so evident and manifest, that Sebastian Castalio the protestant linguist translated: victimam suam immolavit, vinum libavit: he offered his sacrifice he sacrificed his wine: Castal. in hunc loc. Prou. 9 So that the sacrifice here mentioned, must needs be that, which Christ's eternal wisdom, offered, & therefore the altar whereon it is offered is called, his table, & when it is called bread, or food, or flesh, the Hebrew 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 he mingled, or sacrificed, as this protestant before hath taught us. Therefore we must needs conclude from hence, that the priesthood of Christians, is a true sacrificing priesthood, and neither protestant or other, finding other sacrifice then holy Mass, it must needs be this. Wherein the same mysteries are proved by the same manner out of the Prophet Esay, and others. THE VI CHAPTER. Our 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 do many scriptures, all readers may see cited and alleged in the Margins there by them: and yet in these places the holy Prophet doth testify, that there shall be a sacrificing priesthood an external sacrifice, and altar whereupon it shall be offered in this law of Christ, In the first place which Christ himself expoundeth of himself and his law, the Prophet speaking of the conversion of the gentiles to Christ, writeth thus by protestants translation: Even them will I bring to my holy mountain (his church) and make them joyful in my house of prayer: their burnt offerings and sacrifices, shall be acceptable upon my altar: for my house shall be called an house of prayer for all people. The Hebrew, Greek, and Latin readings do all manifestly express sacrifice and altar, whereon it was to be offered, and that sacrifice to be acceptable to God: therefore seeing an altar, whereon sacrifice is offered, a sacrifice thereon offered, and a priest sacrificing or offering such sacrifice, are in all learning mutual correllatives, and cannot possibly be separated, these must needs be found among Christians by this place of the Prophet. 2. And in the 60. chapter v. 7. speaking also of the conversion of the Gentiles, there foretelleth, how the priests, which he should choose in them, whom he understandeth by the Rams of the flock, these being chief of natural sheep, as priests be in the spiritual fold and sheep of Christ, shall offer acceptable sacrifice upon the altar of God in the church of the Gentiles converted. The Hebrew Greek and Latin texts all agree proposing unto us, a sacrifice offered on the altar in the law of the Messias: and can have no other construction, except we will return to judaism: for as a learned Father proveth. (Anastasius Abb. l. contra judaeos.) significat gentes sacrificaturos esse Deo sacrificijs acceptis, quare non de sacrificijs legis intelligi potest, neque de altari t●…rrestris Jerusalem, ergo spiritualis. The Prophet signifieth, that the Gentiles shall sacrifice to God with acceptable sacrifices, wherefore he cannot be understood of the sacrifices of the law, nor of the altar of the material Jerusalem (being evacuated. Is. c. 61. v. 5) therefore of the sacrifice & altar of the spiritual Jerusalem, the church of Christ: as the whole chap. showeth of the glory of the house of God, among the gent●…es, wanting among protestants. And in the next chapter, where our protestants read: strangers shall stand and feed your flocks, and the sons of the Aliens, shall be your ploughmen, and your vine dressers: The same Father together with S. Cyrill glosseth: clarè hic ut annotavit Cyrillus, significat futuram esse translationem legis, & Sacerdotij: non enim amplius ex tribu Leui erant futuri pastors & Sacerdotes. Quod si alia erit lex, & aliud Sacerdotium, ergo & alia hostia, & aliud Templum. The Prophet doth here clearly signify as S. Cyrill hath noted, that there should be a translation or change of the law and priesthood: for pastors & priests were not to be any more of the tribe of Levi: But if there should be an other law, and priesthood, therefore also an other sacrifice and Temple must needs be. So other holy and learned Fathers, all of them unitinge to every true law, & Religion, a sacrificing priesthood and sacrifice: among whom Theodoret upon those words of S. Paul, by protestants translation, saith: For the priesthood being changed, there is made of necessity a change also of the law: lex coniuncta est Sacerdotio, necesse est enim, ut cessante Sacerdotio, idipsum legi quoque accidat. The law is joined to priesthood, for of necessity it is, that the priesthood ceasing, the same must also chance to the law. Hebr. cap. 7. v. 12. Theodor. in hunc locum. This our protestants have yielded unto before: Therefore, if now contrary to themselves, & so great reason, and authority, they would take a sacrificing priesthood and sacrifice from the law of Christ, they must also take away the law of Christ, and Christ himself, except they will leave him without a law. 3. Again in his 66. and last chapter, the same Prophet speaking of the gentiles to be converted to Christ, and his church of them, as our protestants expound him by public 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 priests and for Levites, saith the Lord. The learned tongues, Hebrew, Greek, and Latin reed, Lachonim, eye jiereis, in Sacerdotes, for priests, sacrificing priests, as they name the priests of the law of Moses. Therefore except we should deny (which we may not do) there was no sacrificing priesthood, or sacrifice in that law, we must allow the like, though in a more excellent manner to the law of Christ. This may suffice for this holy Prophet. 4. S. Augustine proveth the sacrificing priesthood of Christians, and their most holy sacrifice out of the books of the Kings of rejecting the sons of Hely and the old priesthood, and to institute the new. Augustin. l. 17. civitat. cap. 5.1. Reg. 2. Quod addit manducare panem: that which he addeth to eat bread, doth elegantly express that kind of sacrifice, of which our priest himself (Christ) saith. joh. 6. the bread which I shall give is my flesh for the life of the world: that is the sacrifice, not after the order of Aaron, but after the order of Melchisedech. Anastasius proveth the like out of Aggeus the Prophet, of the external glory of the churches of sacrificing Christians there foretold. Others prove the same from other places of the law, and Prophets. Anastas. l. cont. jud. Agg. 2. S. Augustine expounding the 33. psalm and there speaking much of the holy sacrifice, which Christ instituted of his blessed body, and blood, under the forms of bread, & wine, and Gods rejecting the sacrifices of the law of Moses, writeth how this was figured by King David, dissembling and concealing himself, before King Achis, in the first book of the Kings cap. 21. a figure how Christ did shadow his divinity, thereby the better to alter and change the law, priesthood and sacrifices of Moses, and institute the new. 5. This was there forewarned, saith this holy Father, especially by two things, in that history. First that the scripture saith of King David, he changed his countenance before them: immutavit os suum coram eyes. S. Augustine readeth, vultum suum. The second is as S. Augustine readeth: ferebatur manibus suis. He was borne in his own hands. And so the Greek in all copies, plainly is: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (v. 10.) as in the former, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (v. 9) He changed his face or parson. Upon the first he saith: Mutavit vultum suum, quia erat ibi sacrificium secundum ordinem Aaron, et postea ipse de corpore & sanguine suo instituit sacrificium secundum ordinem Melchisedech. Mutavit ergo vultum suum in Sacerdotio, & dimisit gentem judaeorum, & venit ad gentes. He changed his countenance, because there was sacrifice according to the order of Aaron. And after he instituted a sacrifice of his body, and blood, after the order of Melchisedech. Therefore he changed his countenance in the priesthood, & forsook the people of the jews, and came to the gentiles. 6. And again speaking how the deniers of this holy sacrifice and Christ's real presence there as he promised in the 6 chapter of S. john were like to King Achis, condemning this for folly in Christ, as Achis censured King David for his gestures in concealinge himself. He addeth, (conc. 1.) Erat in illis regnum ignorantiae, quasi Rex Achis. Id est regnum erroris eis dominabatur. Ille autem dicebat: nisi quis manducaverit carnem meam, & biberit sanguinem meum: quia mutaverat vultum suum: quasi furor iste & insania videbatur, dare carnem suam manducandam hominibus, & bibendum sanguinem. Ideo quasi insanus putatus est David, quando dixit ipse Achis arreptitium hunc mihi adduxistis. Nun videtur insania, manducate carnem meam & bibite sanguinem meum, & quicunque non manducaverit 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 King Achis, that is the kingdom of error ruled in them. For he said, except a man eat my flesh and drink my blood: because he had changed his countenance, as fury and madness it was thought to give his flesh to be eaten, and his blood to be drunken of men. Therefore David was reputed as a mad man, when Achis himself did say, you have brought this mad man unto me, is it not thought madness to say, eat my flesh, and drink my blood, and whosoever doth not eat my flesh and drink my blood, shall not have life in him? he did seem to be as mad, but he did seem to be mad to King Achis, that is to say, unto fools, and ignorant men. 7. The second which this holy learned Father, expoundeth to be prophetical of this mystery, in that place is that which I noted: he was borne in his own hands: 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 David secundum litteram, non invenimus, in Christo autem invenimus. 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 jesu Christi, ipsa multum commendatur hominibus. And he was borne in his own hands: o my brethren who can understand, how this can be done in a man. For who is carried in his own hands? some man may be carried in other men's hands, but no man is carried in his own hands. How it can be literally understood in David, we do not find. But we find it in Christ. For Christ was carried in his own hands, when speaking of his own body, he saith. This is my body. For he carried that body in his own hands. That is the humility of our Lord jesus Christ, that is much commended unto men. And in his next sermon upon that psalm, expounding all the gestures of King David, before King Achis, to be figures of, and fulfilled in Christ, he writeth again 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 he was carried in his own hands. How was he carried in his own hands? Because when he recommended his own body and blood, he took that which the faithful know, into his own hands: and he after a certain manner carried himself, when he said, this is my body. And speaking plainly, that Christ was figured, and represented in that history of King David, he saith: Quis est? notus est Dominus noster Iesus Christus. In corpore & sanguine suo voluit esse salutem nostram. Vnde autem commendavit corpus & sanguinem suum? de humilitate sua. Nisi enim esset humilis, nec manducaretur, nec libaretur. Who is it that was signified by David, it is our known Lord jesus Christ. He would have our salvation to be in his body and blood. From whence did he recommend his body and his blood? from his humility. For if he had not been humble, he would neither have been eaten, or been our drink. Many such testimonies more may be brought from the law and Prophets, & are so used of the best learned holy Saints that lived in the primative church, which I must and wittingly do pass over to avoid tediousness, not so well suteinge with a preface or introduction: therefore I will now lastely come to the last Prophet Malachias, and his prophecy of this holy mystery. THE VII. CHAPTER. Wherein the same is proved at large by all expositions and testimonies, even by our protestants themselves, out of the Prophet Malachy. MAny of the holy learned Fathers of the primative church, demonstrate against the jews, Christ to be the true Messias by this holy sacrifice of Mass, them offered by the converted gentiles, in all the world: for citing the prophecy of Malachias, of Gods reiecting the sacrifices of the law of Moses, and his acceptinge of the pure sacrifice of the gentiles, they prove thereby, that whosoever denieth that prophecy to be fulfilled and verified, in the holy sacrifice of Mass, consequently denieth Christ jesus to be the true Messias, and must, as yet the misbeleevinge jews do, expect an other. S. Augustine saith: Hoc sacrificium per Sacerdotem Christi secundum ordinem Melchisedech, cum in omni loco à solis ortu usque ad occasum, Deo iam videamus offerri, sacrificiwm autem Iudaeorum quibus 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 priesthood of Christ according to the order of Melchisedech, in every place from the rising of the sun, even to the setting thereof, and they cannot deny, but the sacrifice of the jews to whom it was said, I have no will in you, neither will I receive gift from your handas, to have ceased, why do they yet expect an other Christ, when this which they read to have been prophesied, and see to be fulfilled, could not be fulfilled but by him. Augustin. l. 18. civitat. cap. 35. Malach. cap. 1. Augustin. l. 1. cont. adversar. leg. & Prophet. c. 20. orat. contr. judaeos c. 9 2. The very same argument, and exposition of that prophecy, use these holy Father's following (to omit others too many to be cited) within the first 400. years: S. Clement, S. justine, S. Irenaeus, S. Martial, Tertullian, S. Cyprian, Eusebius, S. Chrisostome, Aurelius Bishop of Carthage, and others, all against the jews, thereby invincibly proving against them, that the sacrifices of that people had then ceased, and their Religion evacuated, and the Religion of Christ only true, because according to that most undoubted true prophecy, the sacrifice of Christians, the holy Mass was then in their times offered in all the world. And this is so evident in all antiquity, that both the Magdeburgian protestants, calvin, and others confess, that S. Irenaeus, S. Cyprian, S. Athanasius, S. Ambrose, S. Augustine and Arnobius do so expound it. And our protestants of England in their newly authorised bible, by his majesty, do prove as much: for thus they translate that passage, of the Prophet Malachias: I have no pleasure in you (the jews) saith the Lord of hosts, neither will I accept an offering at your hand (from your hand) the Hebrew, as they note in the margin, for from the rising of the sun, even unto the going down of the same, my name shall be great among the heathens, saith the Lord God of hosts. Clem. l. 7. Const. Apostolic. cap. 31. justin. dial. cum Tryphon. Irenaeus l. 4. c. 32. Martial. epistol. ad Burdegal. c. 3. Tertul. l. 3. cont. Martion. c. 22. Cyprian. l. 1. cont. jud. c. 16. Eusch. Caesar. l. 1. demonstr. evangelic. 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 expressly maketh this greatness of the name of God among the gentiles and the pure sacrificing which with incense should by them be offered unto God in all places, to be a notion, and distinctive sign to be assured by, that the sacrifices of the jews were to cease, and determine, and to demonstrate, that as the law of Christ is more excellent than the law of Moses, so the sacrifice of the same, and the priests which offered the same, taking their dignity from the worthiness of the sacrifice which they should offer, should be more worthy, than those of the jews, which he did reject. For so it is in all languages, Mincha tehora, a pure oblation in Hebrew: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure sacrifice in Greek: in omni loco sacrificatur, & offertur nomini meo oblatio munda. In every place a clean oblation is sacrificed and offered to my name: in Latin. Fertum purum: a pure sacrifice: as the protestant Sebastian Castalio readeth: a pure offering: as our English Protestant's translate. And it is ridiculous, for any man to expound it of prayer, without sacrifice external, for the Prophet there plainly opposeth this the external sacrifice of Christians, which was to be received, to the others of the jews which were then to cease, & the chief protestāns have so expounded and translated it before: and here he speaketh of both prayer expressed in the word thymiama in Greek, Muctar in Hebrew, as the English Protestants, together with S. Augustine, S. Hierome, Eusebius and others expound it: and external 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 joined with the known sacrificing verb or verbal Maggash, cannot possibly have any other interpretation, but as plainly and literally expresseth the public sacrifice of the Mass, used by Christians, as any missale, or Catholic writer doth, or can do in general terms, not descending to the particular expressing of the blessed body and blood of the Messias there offered, which belonged only to the time of the law of Christ, and not those figurative days: yet by many attributes and properties so describeth it, that it cannot be applied to any other. For it termeth this sacrifice, a pure offering, the pure sacrifice, the sacrifice wherein only God would be pleased, the sacrifice that should succeed the sacrifices of the law, and evacuate them, a sacrifice to be offered in all places, as Christ was to be honoured in all, and to continue for ever. Never to be abrogated by any other; all which are before remembered by the Prophet, and cannot by any possibility be truly spoken of any other sacrifice, than this of the most blessed body and blood of Christ, offered by his holy priests in that sacrifice, which from the Hebrues we call Mass in our language. 5. Neither can any thing be so briefly spoken by God, to confute the frivolous & vain objections, of some protestants, almost now quite exploded out of the world, by Catholic arguments, about dimensions, and pluralities of places & locations of this most blessed Sacrament, and sacrifice; for God here by the mouth of his holy Prophet, assuring us that this sacrifice shall be but one, and no more, as it is before expressed in all holy languages, Hebrew Greek and Latin, yet so miraculous and extraordinary it shall be that. Be call Machom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in omni loco, in every place, by protestant translation out of Hebrew, Greek and Latin justifying it, this only pure sacrifice shall be offered to God: That if these men will either believe natural or supernatural reason, and authority, God or man, they may see the vanity of their contradiction. For whereas they would persuade their adherents and others, that one and the same sacrifice cannot be offered in many places, God himself testifieth the quite contrary, that this shall be offered in all places, and yet be but one pure sacrifice, as is before declared, by all translations, and the original text itself, from the word of God by his holy Prophet. 6. And it is as evident, from this only clause: in every place: that this could be no other sacrifice, than the sacrifice of Mass, used in the Catholic church of Christ, now dilated into all nations, and in every place: for there be now in the world but four great professions of Religion, Christians, jews, mahometans, and Pagans. No Christian will or may say, that prophesy of the true worshippers of God, & pure sacrifice to be offered unto him, is, or can be understood 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 abominable: they had not any one sacrifice, that was generally offered in all places. Euseb. Tertul. cont. jud. justin. cont. gent. Aristid. Plutarch. in vit. etc. The mahometans have no external sacrifice at all to offer in any place. Mahum. in Alcor. histor. Turric. and their whole Religion, by all Christians is damnable, and their sect could never yet be called universal, in all places. And to speak with protestants, as before, in those country's, which the Turk possesseth: The Christians make above two third parts of his Emipre. Edw. Grymst. pag. 1064. Auth. of the book of the estates in the great Turk in Asia. Therefore there is nothing in that Religion that can be called this pure sacrifice, offered to God in every place. 7. The sacrifices of the jews were many, and not one by one, and all of them rejected by God in this place of the Prophet, as our protestants thus translate. (Malach. cap. 1.10.) I have no pleasure in you, saith the Lord of hosts, neither will I accept an offering at your hand. And then immediately the conversion of the Gentiles, and their pure sacrifice to be offered to God. (vers. 11.) in every place, is set down. So that not any one sacrifice of the jews, could after this time be acceptable to God, none could be this pure sacrifice, in any place, much less in every place, when the jews Religion was never so extended. And as the holy scriptures and Hieronymus, à Sancta fide a jewe. (l. 1. contr. judaeos cap. 9) proveth, the jews might never offer sacrifice out of Jerusalem, and so this could not possibly be meant of them: ostendit nobis in hoc quod dicit: In omni loco: quod haec oblatio munda, fienda erat per universum mundum, ubicumque per modum esset assignatum: per contrarium sacrificiorum antiquorum, de quibus erat prohibitum ne alibi quam in Temple jerosolymitano fierent. The Prophet showeth unto us, by that he saith: in every place: that this pure oblation, was to be made in all the world, wheresoever 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 Jerusalem. And proveth there out of the jews Thalmud, often repeating, that their sacrifices were to cease: quaedam locutio saepe in Talmud reiterata quae dicit sic: in tempore futuro, universa sacrificia, excepto sacrificio confessionis annihilata erunt. All sacrifices should be annihilated but the sacrifice of confession, called Thoda in bread and wine: meaning the sacrifice of Christians, as I have proved in due place. 8. And Rabbi Samuel. (Marrochian. l. de advent. Messiae cap. 20.) writing to Rabbi Isaac Master of the Synagogue, upon this prophecy of Malachi saith. Timeo Domine mi, quod Deus eiecit nos à se, & sacrificium nostrum, & acceptavit sacrificium gentium, sicut dicit per os Malachiae: o my Master, I fear, that God hath cast us away from him, and our sacrifice also, and hath accepted the sacrifice of the gentiles, as he speaketh by the mouth of Malachy. And immediately citing the words of that Prophet, as before, concludeth thus for the sacrifice of Mass used by Christians: sacrificium gentium, est mundus quam sacrificium nostrum. The sacrifice of the gentiles (so he called Christians converted of the gentiles) is more pure than our sacrifice. 9 Thus commonly also the holy Christian Fathers, among whom S. Augustine citing that prophecy of Malachi, thus speaketh to the jews. (Augustin. orat contra judaeos cap. 9) Quid ad haec respondetis? aperite oculos tandem aliquando & videte, ab oriente sole usque ad occidentem, non in uno sicut vobis fuerat constitutum, sed in omni loco sacrificium Christianorum offerri, non cuilibet Deo, sed ei, qui ista praedixit, Deo Israel. What do you answer to these things? open your eyes sometime at the last, and see, that the sacrifice of Christians is offered from East to West, not in one place as it was appointed unto you, but in every place, not to every one that is called God, but to him, the God of Israel, that foretold th●…se things. Therefore seeing the word of God proposed by his holy Prophet cannot be untrue, but must needs be verified in some sacrifice, offered thus unto him by some professors of Religion, and all others besides Christians are thus clearly excluded, and Christians have only one external sacrifice of the Mass, containing the oblation of Christ's most blessed body & blood, the only most pure sacrifice and acceptable unto God, and offered in every place in the whole world, it must needs be this pure and general sacrifice. 10. To which our protestants themselves (to make all sure) do thus give testimony. First his Majesty, as Casaubon hath published by warrant. (Casaub. Resp. ad Card. Per. pag. 51.52.) neither is the King Ignorant, nor denieth, that the Fathers of the primative church did acknowledge one sacrifice in Christian Religion, that succeeded in the place of the sacrifice of Moses law. And both from our King, and D. Andrew's, the Protestant Bishop now of Winchester, affirmeth of this sacrifice. (pag. 50.51. sup.) It is Christ's body, the same object and thing which the Roman church believeth. An other dividing Christians into the Latin and Greek church, as the common division is, and telling us, as all acknowledge, that in all country's of the Latin church, remaining still in obedience to the see of Rome, the sacrifice of the Mass is publicly in all places offered, and in the country's that have revolted lately from it, the same sacrifice is privately with many still celebrated, thus he writeth of the Greek church. (Edwine Sands relation of Religion cap. 53. or 54.) with Rome they concur in the opinion of transubstantiation, and generally in the service and whole body of the Mass, in praying to Saints, in auricular confession, in offering of sacrifice and prayer for the dead. They hold purgatory also, and worshipping of pictures. Their Liturgies be the same, that in the old time, namely S. Basils, S. Chrisostoms, and S. Gregory's (that which the Roman church now useth) translated without any bending them, to that change of language, which their tongue hath suffered. 11. Chytraeus a Germane protestant, writing de statu Ecclesiae, of the state of the church. (pag. 7.8.11.13.15.18.20.21.) saith: Among all the nations of Greece, Asia, Africa, Ethiopia, Armenia etc. all places are full of Masses, the sacrifice of the Mass is offered for the living and the dead. The Georgians inhabiting old Iberia, and Albania. The Syrians name S. Basile author of their Mass. The Armenians inhabiting most large spaces of the earth from the bounds of Cappadocia and Cilicia unto Iberta the Caspian sea, Media and Assiria, are most like the papists in Religion and ceremonies, in their Mass they remember invocation, and intercession of Saints, offering up of the Sacrament. Also every where in Persia, and all the east, the Christians do the same. The Maronites at mount Libanus, are conformable to the Latin church in all things. The jacob is in Asia and Africa, are more by much propagated and have their Masses. 12. Our English Protestant translator of the author of the book, 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 find out any one province, or country of note in all the whole world, where he dareth to affirm, and can prove that this holy sacrifice of Mass is not there offered unto God. The same proveth. (pag. 102. to pag. 283. in the estate of the K. of Spain.) that the King Catholic of Spain, by land and Sea in all parts of the world Europe, Asia, Africa, and America, is the greatest Emperor and King that now presently is, or ever heretofore hath been in the world, possessing more territories, and dominions, than all Turks, Tartars, Pagans, and enemies of Christianity, that be, and yet in all these dominions this most holy sacrifice of Mass is publicly offered and celebrated with great honour, and glory. So that if it were received no where else, but in his territories, the prophecy of Malachias is fulfilled in his dominions, as well appeareth by this, and all Cosmographers of these days, that truly set down the estates of great Princes. There is no main part, ab ortu solis usque ad occasum, from the rising of the sun unto the setting thereof, nor from the setting to the rising again, but he hath some dominion there: as a late verse is of the Enfante Mary of Spain her Father, and her brother is in the same condition: Unto her greatness witness gives the sun, tasked no hour, to shine at any hand, As he his course about the globe doth run, but on some part of her late Father's land. An homage which he never did before, to any Prince, nor like to do no more. 13. And yet besides these so many and vast countries, our protestants have told us before, that all the other three parts of the world, Asia, Africa, and Europe, are full of Masses, and sacrificing Christian priests. Which this protestant also confirmeth. (Grymston. supr. in these kingdoms pag. 700. etc.) teaching that not only in the territories, but in Tartary, China, japan, Peru, Magor, Calicut, Narsing, Persia, all the Turks estates in Europe, afric and Asia, Monomotapa, Congo, Moraco, and from the rising to the setting of the sun, the prophecy of Malachi is justified and performed, for in all these places, Mincha tehora, thusia Cathara, the pure sacrifice, he speaketh of, the holy sacrifice of Mass, is offered to the name of God, and his name is great among the Gentiles. 14. This is the state of things at this time. Thus it was from the first planting of christianity in the whole known world, by the holy Fathers before: and appeareth in the most ancient Mass of S. Mark, the Evangelist, used among the first Christians of this nation, as I shall show hereafter, in which thus we find. Per quem (Christum) offerimns rationabilem & incruentam oblationem hanc, quam offerunt tibi Domine omnes gentes, ab ortu solis usque ad occasum, à Septentrione ad meridiem: Quia magnum nomen tuum in omnibus gentibus, & in omni loco incensum offertur nomini tuo Sancto, & sacrificium & oblatio. By whom (Christ) we offer this reasonable and unbloody oblation, which o Lord all nations do offer unto thee, from the rising of the sun, to the setting thereof, from North to South, because thy name is great in all nations, and in every place incense, and sacrifice & oblation, is offered to thy holy name. Liturgia. eccls Alexandr. & S. Marci Euang. M. S. per antiq. tempore Britan. AN HISTORY OF THE HOLY priesthood, AND sacrifice, of the true church. The first age. THE VIII. CHAPTER. Wherein is proved by all kinds of testimonies, Catholics, Protestants, and whatsoever, that Christ the true Messias as his calling and dignity required, in abrogatinge the priesthood and sacrifices of Moses law, instituted an other more perfect sacrificing priesthood, and sacrifice of his sacred body, and blood in Mass. Having declared and proved at large out of the holy Prophets and law of Moses, by all learned languages, and translations, Hebrew, Greek, and Latin, by all learned interpreters of scriptures, aswell before, as after Christ, the ancient Rabbins, and primative Fathers of the church of Christ, as they are allowed and received both by Catholic and Protestant writers, and their consent herein. That our blessed Saviour Christ our Redeemer, and high priest, after a more excellent manner according to the order of Melchisedech, was to evacuate the legal priesthood, and sacrifices of the law of Moses, as in themselves figurative, and umbraticall, being to cease & determine at the coming of the Messias, & to found and institute a priesthood and sacrifice more perfect, effectual, & as S. Paul styleth it. Hebr. cap. 7. v. 24. and our protestants translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an unchaungeable priesthood, and consequently a sacrifice and law unchaungeable, for so these men translate the same holy Apostle: every high priest is ordained to offer gifts and sacrifices for sins, and: for the priesthood being changed, there is made of necessity a change also of the law. (protest. transl. Hebr. cap. 5. v. 1. Hebr. cap. 7. v. 12. 2. Therefore the time of this most happy change and alteration being now come, at his last passover, or eating of the Paschall lamb, a figure (as I have by greatest allowance, and warrant formerly declared) of this most holy christian sacrifice, although our Saviour had often celebrated that legal feast before, or none or small memory thereof left in scripture, yet when in this last he was to end the old, and ordain the new, he sent his two great Apostles and most beloved, S Peter and Saint john, to provide the first Christian church as some not unworthly call it. (Proclus apud Flor. Rem. l. 8 Luc. cap. 22. v. 12.) to institute this most sacred priesthood & sacrifice in, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a large upper Room furnished (as our English protestāns translate) but as the Greek word is, and french Hugonots also do read, a great Room strewed with carpets. (Hugon. gallic. apud Florim. Raemund. supr. de origin. haeres. l. 8. cap. 12) into which our high priest and Saviour did enter, ut Rabbinorum nonnulli affirmant, veste sacra, quam ipsi appellant Taleth indutus, as some of the Rabbins affirm, having on a sacred or sacrificing vestment, which they call Taleth. And there after he had ended the ceremony of the law about the Paschall Lamb, he instituted this new sacrifice of Christians, and gave power and commandment to his Apostles present, to do the same; Hoc facite, do this, which I have done, in this mystery. 3. We have heard already, and it is infidelity to deny it, that he was a priest, according to the order of Melchisedech, that he must needs by that title offer a sacrifice with some resemblance to that of Melchisedech, in bread and wine, that he was to change the law, priesthood, and sacrifice: he had not done any of these offices of the Messias, and high priest before, only he had in the sixth chapter of S. john, given his faithful promise (which he could not violate) that he would perform it: this was the last day, time, and opportunity wherein he could possibly effect it, with his holy Apostles, to whom this charge before all others was first and chiefly to be recommended, he being that very night to be betrayed, violently taken, and separated from them, and never to communicate with them again in the short time of his life; Therefore now or never he was of necessity to make performance of this most holy duty; and if not now, the law, priesthood, and sacrifices of the law, had not been abrogated and changed, but judaism had been still in force, and Christ could not truly and lawfully have enjoyed the title of the true Messias, if so excellent, and evident sign, and property, of the holy Redeemer, had been wanting and defective in him. 4. Therefore all kind of witnesses that be or then were in the world, friends or enemies, whether Iewes Gentiles or Mahumetans, whether Christians, Catholics, either the ancient Fathers or later writers, and the best learned protestants themselves give evidence, that Christ at that time instituted a new sacrifice, and sacrificing priesthood. The ancient Rabbins before Christ, so expounded the scriptures, of the old testament, as I have showed before, and both Catholics, and protestants so assure us. (Francisc. Stancar. & Petr. Gallat. l. 10. cap. 4.5.6.7.) The jews that lived in the time of Christ, soon after, and at this day acknowledge it, having proved by their lamentable experience, that after the institution of the new sacrifice, and priesthood by Christ, as he forewarned them of the ceasing of their sacrifices, and desolation of the Temple of jerusalem, where only by their law they might be offered, they lie in that forsaken state which all the world observeth, and the Prophet thus by protestants translation foretold of them. (Osee c. 3. v. 4.) The children of Israel shall abide many years without a King, and without a Prince, and without a sacrifice, and without an Image, and without an Ephod, and without Seraphim, priestly and sacrificing vestures. judic. cap. 17. v. 5. 5. And all that write against the jews, as the holy Archbishop S. Gregentius, julianus Pomerius Archbishop of Toletum, Rabbi Samuel, Hieronymus a S. fide, Paulus Burgensis, Petrus Gallatinus, Franciscus Stancarus a protestant, and others and their own Thalmud is witness, that the hate of the jews against Christ and Christians, is not so great for any thing, as that Christ at that time ordained a new sacrifice and sacrificing priesthood, and rejected those of the law of Moses. The gentiles soon after converted did confess it in all places, and in this kingdom of Brittany as I shall invincibly demonstrate hereafter. The mahometans in their Koran and other authors give testimony to this. So do the most holy and best learned Fathers of the primative church Greek and Latin, S. Denis the Areopagite converted by S. Paul, S. Irenaeus, S. Basil, S. john Chrisostome, Theodoret, S. Martial scholar to S. Peter the Apostle, S. Ambrose, S. Augustine, Primasius, and long before these S. Clement, Ignatius, Anacletus, with Pope Alexander, living in the first hundred years, & others after, without number, plainly some of them saying that Christ then taught the new sacrifice of the new testament, which the church receiving from the Apostles, doth offer to God in the whole world. And that it is so certain and undoubted a truth, that Christ did then make his Apostles sacrificing priests, that in their judgement, no man had called it into question. Quod Dominus potestatem celebrandi, & conficiendi novi testamenti mysteria, Apostolis per haec verba contulerit, hoc nemo opinor in dubium vocat. Gregent. Archiep. Tephren. disput. cum Herban. judeo. julian. Pomer. l. 1. & 2. contr. judaeos. Rabbi Samuel Marrochian. l. de Aduent. Messiae cap. 19.20.21.22.23.24.25.26.27. Hieronym. à S. fide l. 1. & 2. contr. jud. Paul. Burg. cont. jud. Petr. Gallat. & Francisc. Stancar. l. 10.11. Thalm. & Abraham. 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. & add 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. civitat. 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, under the forms of bread and wine, so miraculously effected both then, and still by the ministry of consecrated priests 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 sacrificing priests, and supernaturally enabled to that highest and holiest function. Neither can any protestant of England be of other opinion: for except contrary to the judgement and testimony of all people, jews, mahometans, Pagans, and Christians, which acknowledge jesus Christ to have been, and ordained a new sacrifice, and priesthood, they will cast off all nature and name of Christianity, and go further than any infidel yet hath done, most foolishly and blasphemously to say, there was never any such as is called jesus Christ: they must confess with the rest, that he ordained these things, they must say, either with Turks and Pagans his institution was not holy herein, or with the jews, that this sacrifice is, panis polutus, polluted bread, and not his body. (Hieronym. à S. fiae l. contr. jud. 2. jud. in Thalm. & alibi.) & his holy priests, be, tonsi, shavelings, as some of them profanely do: or acknowledge with true Catholic Christians in all ages, times, and places, that the sacrifice and priesthood he then ordained, are the most perfect, absolute, and permanent for ever. For so all testimonies and evidences upon which Christian Religion buildeth, the word of God delivered in holy scriptures, or tradition with the warrant and practise of all the holy Apostles, and church of Christ, have already, or will in this ensuing treatise assure us. 7. Therefore many of our best learned protestants, and with public warrant, and privilege have granted before. (pref. cap. 1.) that Christ did not only institute and offer this most holy sacrifice, but did give power unto his Apostles, & commandment also, to do the same. That it succeeded to the sacrifices of Moses law, that is was from the beginning the sacrifice of the altar, and unbloody sacrifice, sacrifice offered for the living and the dead (Morton appeal l. 3. c. 13. Franc. Mason l. 5. pag 233 243. Middlet. Papistom. pag. 92 113.49.137.138.47.45.) And among others to make all sure, his majesty is avouched to be of the same mind. (Isaac Casaub. resp. ad Card. Peron. pag. 51.) that from that time of Christ's institution, there is in his Church, and hath ever been an external sacrifice, wherein is contained the body and blood of Christ. And a protestant Bishop among them speaking in all their names. (Morton appeal l. 3. cap. 13.) saith: The protestants acknowledge in the Eucharist, a sacrifice Eucharistical. Which, and more, they are all bound to do, by an express statute of parliament received & confirmed by three protestant Princes, King Edward the sixth, Queen Elizabeth, and our present sovereign King james, wherein is expressly thus enacted. (Statut. an. 1. Edu. 6. cap. 1. an. 1 Elizabeth cap. 2. an. 1. jacobi cap. 25.) The most comfortable Sacrament of the body and blood of our Saviour jesus Christ, commonly called of the altar, instituted of no less author than our Saviour, both God and man. The institution of which Sacrament being ordained 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 sins, spoken of it, being of eternal infallible and undoubted truth, the most blessed Sacrament etc. These be the words of the statute established by his present majesty in parliament, with public assent of all English Protestants, ministers or others: in which statute penalties be decreed against all gainsayers of this holy sacrifice, and provide an especial writ against such transgressors. statut. supr. 8. And to make all matters unquestionable in this point, this statute was enacted when there were none but sacrificing priests in England, diverse years before the book of making ministers was invented. Which the words of the abridgement of our statutes approved by his majesty (to reiterate them) thus do testify. (Abridgm. of stat. an. Dom. 1611. Titul. service and Sacraments cap. 1) the first making of this statute was before the Mass was taken away, when the opinion of the real presence, was not removed from us. Therefore this statute wholly and without any other exception, limitation, or restriction being publicly made, approved, revived and confirmed by three several public parliaments, of three Protestant Princes, cannot be contradicted by any English Protestant: and except contradictions can both be true, which is impossible, it is not possible but the contents of this statute of Christ's institutinge the holy sacrificing priesthood, and sacrifice of Mass at his last supper, must needs be an article of faith, and infallible truth, in the Religion and judgement of English Protestants. Therefore some of their best learned. (Feild l. 3 cap. 29. pag. 138. Covell examine. pag. 114.) have with public applause, and warrant written, that it is heresy, to be of other opinion. For so they should deny and gainsay the universally received, and practised opinion, of the primative church. Whose custom universal and from the beginning was, to offer the sacrifice of Mass, both for the living and the dead. Which all men know, cannot be performed, but by massing and sacrificing priests, Mass and massing priests, sacrifice and sacrificing priests, being unseperable correlatives, in all even humane knowledge, and learning, both of Catholics, and Protestants, Christians, jews, mahometans, Pagans, or whatsoever infidels, professing learning, or following the light and warrant of nature. 9 And for the very usual name itself of this most holy sacrifice, called generally in the latin church, Missa, or sacrificium Missae, Mass, or the sacrifice of Mass, seeing it was to be the only external sacrifice of the whole church of Christ, it could not possibly be named by any denomination more aptly, than the word Missa, Mass, being by diverse learned in the holy tongs, a name both in Greek Hebrew and latin fitly signifying sacrifice, or equivalent thereof: of the Greek there is most difficulty, and yet some learned grecians, as Albericus (dictione Missa.) testify, that Missa is a Greek word, signifying interpellation, or intercession, such as sacrifice to God ●…s. That it is an Hebrew word, and aptly taken for sacrifice, we have the consent almost of all Hebritians, both Catholics, and protestāns, as of the first Alc●…atus, Hector Pintus, Claudius Sanctus, Pamelius, Demochares, Casalius, Capino, Caws, Covarrunias, Pavinus, Heruetus, and others. Alciatus l. 7. parerg. cap. 10, Hect. Pint. in cap. 3. Dan. Claud. Saint. praef. ad Liturg. Pamel. in Tertull. l. de orat. & praef. in Liturg. Graecor. Demochar. tract. 2. the Miss. c. 1. Casalius l. 1. sacrif. Miss. Io. Capr. Can. l. 12. de loc. c. 13. Covarr. l. 4. Var. resol. c. 22. Pagn. v. Mitza. 10. And among Protestants, Sebastian Munster, Philip Melancthon, and john Froster Professors of Hebrew are of the same opinion, and to justify our English name of that holy sacrifice, to be taken also from the Hebrew, where we call it Mass, or Mas, the word or radix Master in Hebrew, signifieth tribute or due payment, such as we owe in this sacrifice being commanded to do it, hoc facite, and the unlevened bread that was eaten with the Paschall Lamb, and consecrated by Christ is Massah, in Hebrew. Monster. in gramatica & lexic, Hebraic. Philip. Mel. Apolog. confess. Augustan. john. Froster. in Lexic. Hebraic. edit. Basil. an. 1557. Petr. Veg. in psal. 101. And to come to the Latin word, Missa, Mass, S. Albinus our learned countryman, expounding those last words in Mass, ite missa est, saith: id est directa, sive missa est, id est perfecta est pro nobis oblatio & oratio. That is, sacrifice or oblation and prayer for us 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: unde dicitur: Ite missa est. Petr. Lombard. l. 4. sent. Where we see that it is called Missa, because it is a sacrifice sent, or offered unto God, and not of dismissing the people. Which is evident by the practice of the church in all places, which at the end of all Masses dismisseth the people: but as our protestants themselves confess (Fox tom, 2. in Queen Mary.) saith not always, ita missa est, but sometimes, benedicamus Domino, soometimes, requiescant in pace, and in the old Muzaraban Mass, in solemn feasts, where we say in the end of Mass, ite missa est, they said, solemnia completa sunt, the solemn sacrifice is ended, and in other feasts: missa acta est: mass or the sacrifice, is ended. (missa Muzarab. antiq. in council. 4 Toletan. & alibi.) And in this sense it was always accepted, in all ages, from the Apostles, as our protestants themselves shall evidently confess hereafter, in this history. THE IX. CHAPTER. Show how the Apostles in general being by Christ ordained sacrificing priests, did according to that power and commandment given unto them, offer the sacrifice of Christ's body and blood in Mass, and ordered other priests to that end. ANd by this it is also manifest, that the Apostles were sacrificing and massing priests, and did, as that priestly dignity conferred upon them, required, offer this holy sacrifice, according to the warrant and commandment of Christ unto them, to do, that which he did in that behalf. So that if we had no further authority, for their sacrificing priesthood, and duty to offer this blessed sacrifice, but that they were, as before is showed, made sacrificing priests by Christ, seeing that priesthood and sacrifice was never to cease, but to be continued in the church of the Messias, unto the end of the world, and these men were the chiefest instruments, and rulers, which our Saviour instituted, to convert the nations, and communicate this sacred priesthood and power, to offer this sacrifice, unto others, still to be continued, without interruption, we must enforcedlie yield, that they left such a sacrificing power, and some manner and order how this sacrifice was to be solemnised, to succeeding generations. Which I shall prove of every one of the Apostles in particular, in the next chapters, only here of them all in general, that this doctrine of consecration, priesthood & sacrifice of Mass, they taught and delivered to the churches where they lived and preached, we have many and worthy arguments and witnesses. 2. S. Chrisostome telleth us plainly, how the Apostles practicing and delivering the order of this sacrifice, decreed that the faithful departed should be remembered then, and prayed for. Ab Apostolis sancitum est, ut in celebratione venerandorum mysteriorum, memoria fiat eorum qui hinc decesserunt. Noverunt illis multum hinc emolumenti fieri, multum utilitatis, stante siquidem universo 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 be made of them that were departed this life. They knew much gain, much profit did thereby come to them, for all the people standing holding up their hands to heaven, the priestly company, and the venerable sacrifice offered: how could it be that we should not appease God, praying for them? The very like he writeth in an other place. (Chrisost. Homil. 69. add popul. Antiochen.) And S. Basile setting down many things delivered by the tradition of the Apostles, saith. (S. Basil. l. 5. the universal. eccls) this tradition did commend the words of long prayer, and consecration over the bread and chalice, set down in order: multifariam digesta super panem & calicem prolixae orationis & consecrationis verba commendavit? Irenaeus saith the church received this order of sacrifice, from the Apostles, and in his time offered it to God in all the world. Oblationem novi testamenti Ecclesia ab Apostolis accipiens in universo mundo offert Deo. Irenaeus l. 4. cap. 32. contr. haeres. The ancient learned Bishop Stephanus Eduensis writing of this holy sacrifice, setteth down the manner 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 universas 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 their Master had taught them, the Apostles communicating themselves, and other began to make the consecration of the body and blood of our Lord, and preaching instituted it to be done throughout all churches. First without any ornament the mystery of the canon of Mass was practised, afterward with the canon were read the epistle, and Gospel. After this somethings for ornament, were thereto added by the Popes of Rome, the churches received the rest to be celebrated. 3. Where we see the whole body and substance of the Mass, consisting in the holy canon perfected, practised, and delivered by the Apostles. And what was after added by the Popes of Rome, were only ceremonial for honour and ornament sake and not necessity, as he there expresseth, and I will demonstrate hereafter by our protestants themselves, 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 plainly. (Matth. Parker. l. de Britan. antiq. cap. 17. pag. 47.) that the order and form of Mass, which the Apostles used, and delivered to the church, ducentis amplius amnis in prima Ecclesia duravit, continued above two hundred years in the primative church without alteration. And then being somewhat altered, by Pope S. Zepherine, the change which was made, was to a more excellent form and matter. Ad pulchriorem materiam formamque. S. Proclus Patriarch of Constantinople and successor to S. Chrisostome there testifieth, that Saint Clement received the form of Mass 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 revelata in lucem edidit. And how daily after Christ's Ascension they assembled and found great comfort in this holy sacrifice of Christ's body and blood, said Mass with long prayers. Cum multam consolationem in mistico illo Dominici corporis sacrificio positam invenissent, fusissimè & longa oratione Liturgiam decantabant; and more plainly, as hereafter, preferring it before all other holy duties and exercises. And Amalarius Fortunatus maketh this reason, why the form and order of this sacrifice, was by our Saviour recommended to the care of the Apostles (Amalar. Fortunate. l. 3. de Eccles. office cap.) Saluator quo vehementius commendaret mysterij illius altitudinem ultimum hoc voluit infigere cordibus & memoriae discipulorum, a quibus ad passionem digressurus erat, & ideo non praecipit, quo deinceps ordine sumeretur, ut Apostolis per quos Ecclesias dispositurus erat, seruaret hunc locum. Our Saviour that he might more vehemently commend the worthiness of that mystery, would have it the last thing he was to fasten into the hearts and memory of his disciples, from whom he was to depart to his passion, and therefore did not command in what order it should afterwards be received, that he might reserve that duty to the Apostles, by whom he was to dispose the churches. 4. To this all the holy Fathers before, that testify Christ ordained this holy sacrifice, and recommended it to his Apostles, bear witness; for none but Antichristians will say, that the Apostles taught or practised, otherwise than Christ instituted and commanded. And they were so zealous in this holy doctrine, that as both Catholics and Protestants have proved before, they were wicked Heretics by S. Ignatius testimony that then denied this B. sacrifice to be the body and blood of Christ, which were given and shed for the sins of the world. (Ignat. apud Theodoret. Bezam. Whitaker. & al. supr.) And Leontius Bizantinus writing against the Heretics Nestorius and Eutiches charging them first with denying the Nicen creed, and producing a pseudosimbolum of their own invention, taxeth the Heretic with an other profane impiety not inferior to the other, to deny the holy order of the sacrifice of Mass, ordained and instituted by the Apostles, received by the Fathers, and that of S. Basil penned by the same holy spirit; & invented an other Mass of his own to sustain his heresy full of blasphemies. Audet & aliud malum non secundum ad superiora, aliam enim Missam effutivit praetor illam qua à patribus tradita est Ecclesijs, neque reveritis illam Apostolorum, nec illam magni Basilij in eodem spiritu conscriptum, in qua Missa blasphemijs non precationibus mysterium Eucharistiae opplevit. And this wickedness was so great by this renowned author, that he calleth it antichristianity and the denier of the Apostles Mass, Antichrist. An ut alius Antichristus adhuc expectetur par est, qui sic Christum oderit, & quae Christi sunt mutare nitatur? And our English Protestant's themselves both say that the sacrifice of Mass for the living and the dead, was a tradition of the Apostles, and Aerius was justly condemned of heresy by the primative church, for denying sacrifice for the dead. And this is publicly and authoritatively approved by the remembered statute of Queen Elizabeth, King Eduard the 6. and King james our present sovereign, assuring us, that this holy sacrifice of the altar, was instituted by Christ at his last supper with his Apostles, delivered to them, and by them to the church and succeeding Christian priests to the end, and containeth the oblation of the most sacred body and blood of Christ. Middleton. Papistom. pag. 49.137.138.47.48. Feild. l. 3. cap. 29. pag. 138. statut. an. 1. Edu. 6. an 1. Elizab. & an. 1. jacob. Reg. THE X. CHAPTER. Wherein is particularly proved of all the holy Apostles and Evangelists, that they were sacrificing massing priests, and did both practice and teach the same doctrines. And first the 4. Evangelists and S. Paul, who have remembered these mysteries in holy scriptures. THis being thus invincibly proved, and acknowledged, both by Catholic and Protestant authority, that both Christ our Saviour instituted this holy sacrifice, and sacrificing priesthood; and his Apostles receiving them from him, did all in general both exercise and deliver the same unto the churches, there can be no Christian desirous to retain that name, that may oppose against the same; yet for a further manifestation of these truths, unto all, that will not desperately dwell in error, I will now prove in particular, how every one of the Apostles, and Evangelists, both believed, practised, and taught these mysteries. And first to begin with the four Evangelists, and S. Paul, who have committed these Christian holy secrets, to holy writing; I will show how both in these their sacred scriptures, they teach and allow the sacrifice of Mass, and a sacrificing or massing priesthood, by order and sacred office to offer that sacrifice. And to put us out of all doubt or question that this is and was their meaning in those holy scriptures, I will prove, that every one of them was a true massing priest, and actually did offer, and celebrate the most honourable sacrifice of Mass, in essential things, as the holy Catholic massing priests of the church of Rome now do, and have ever most religiously done, in all ages. The same I will likewise prove, of all the other Apostles, in their order, only I will crave leave of S. Peter, the first, and chiefest, to remember him last in this matter; for as I have proved at large in other places, as among the Apostles he was the first, and almost only Apostle, which planted the faith of Christ in these parts of the world: So we in Brittany did first receive from him, our holy massing and sacrificing priests, and priesthood, never hitherto altogether discontinued, or interrupted, but by him and his successors in the Apostolic sea of Rome first founded, and ever after successively in all ages preserved in this kingdom, as will appear hereafter. 2. Therefore to begin with the Evangelists and S. Paul, which speak of these mysteries in scripture, S. Matthew the Apostle (and first in order among the Evangelists) writeth of Christ's delivery of this sacrifice in these words, as our English Protestant's by his majesty's privilege translate them. (Matth. cap. 26. v. 26.27.28.) jesus took bread and blessed it, and broke it, and gave it to his disciples, and said, take eat, this is my body. And he took the cup, and gave thanks, and gave it to them saving, drink ye all of it for this is my blood of the new testament, which is shed for many, for the remission of sins. The Greek text, which these men say must be here preferred, is word by word as they translate, speaking of Christ's body, that it was at that present given there, and his blood in the present tense shed for remission of sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore if Christ's oblation, and giving his body, and blood, upon the Cross was a sacrifice, as all agree, seeing it was so in respect it was there given and offered for remission of sins, here being the very same body and blood, and given for remission of sins, it must needs be also a sacrifice, and not only eucharistical or of thanks giving, but satisfactory: for whatsoever tal●…eth away sins, by its own virtue, as the Evangelist here speaketh of this, must needs be such, and Christ's body and blood being of infinite value in themselves and of their own nature, can not but be satisfactory for sins, whensoever, howsoever, & by whomsoever they are offered, or given for remission of sins, though the limited power of priests may bring some limitation to their satisfaction, the ordinance and institution of Christ, so disposing in this sacrifice, as it is now daily offered by consecrated priests, as the common opinion is, otherwise a thing of illimited worth, should be of like deserving, and satisfaction. 3. And this is so evident, that not only all learned Fathers, and antiquity do from hence teach, that Christ in this place instituted the sacrifice of the new testament, as I have cited diverse before, but our greatest enemies and persecutors, as namely the present Protestant Archbishop of Canterbury the director of Master Mason, and he also with others. (Mason. praefat. & lib. 5. cap. 6. pag. 235. Abb. ibidem. Magdeburgent. in S. Iren.) acknowledge, particularly naming S. Irenaeus, S. Chrisostome, and S. Gregory, 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 she saith, this is my body. And they plainly say. (Mason and D. Georg. Abbots supr. pag. 233.) that these words of Christ recited before by S. Matthew, this is my body which is given for you, and this is my blood of the new testament which is shed for you, do argue a sacrifice to God. And if this was not a sacrifice, then by protestant Religion, admitting nothing but scriptures in matters of faith, Christ jesus was not the priest after the order of Melchisedech, which was promised; for excepting this, the whole new testament is silent of any priestly act, of that order, which he performed in all his life, and so that being a distinctive sign, of the true Messias, they would deprive all mankind of Redemption, and our most blessed Saviour of the title, and honour of redeeminge us. Therefore thus they grant. (Abbots and Mason supr. pag. 243.) Christ having offered himself, for a sovereign sacrifice, unto his Father, ordained, that we should offer a remembrance thereof, unto God, in stead of a sacrifice. Which they must needs understand of Christ's oblation in this place, before his passion, for they make this before his commandment, and power given to his Apostles, of celebrating this mystery, by these words as these men translate. (Luc. cap. 22. ver. 19) do this in remembrance of me. So that Christ ordaining, that we should do what he did, as the words be manifest, and Christ as they confess there, offered himself for a sovereign sacrifice unto his Father, we must offer Christ in the same manner, for a sovereign sacrifice unto God. 4. And for a clear demonstration, that together with the commandment a priestly sacrificing power was given by those words, to his holy Apostles, and they by them made massing, and sacrificing priests, to sacrifice, as Christ by these protestants, and the scripture before, did at that time his blessed body, and body, it is not lawful, or validate in either Religion of Catholics, or Protestants, for any Christian man, or woman to intermeddle to offer, or minister in these things, whatsoever we shall name them, or judge them to be, but a Catholickly consecrated priest, by the one, or protestant minister by the other, therefore those sacred words, do this (Matth. cap. 26. v. 20. Marc. cap. 14. v. 17. Luc. c. 22. v. 14.) gave priestly and sacrificing power to his Apostles, only present, by the Evangelists: for if they had been generally spoken unto all Christians, all Christians should both have power, & were bound under damnation to take upon them to minister in such things; for the words, do this, to whomsoever they were spoken, contain an express commandment, to be performed. 5. And to make this matter more evident, it is manifest by the protestant parliament statute of King Edward the sixth, Queen Elizabeth, and King james. (Statut. 1. Edw. 6.1. Eliz. & 1. jacob. supr.) That the Protestants of England neither do, nor by their Religion may, make it a matter of commandment and necessity, for lay parsons to communicate under both kinds, but do freely acknowledge, that in the first five hundred years of Christ, the Sacrament was ministered unto, and received of the laity sometimes in one, sometimes in both kinds, and yet the practice of the church was holy in those days; therefore there never was a general commandment to all Christians to receive in both kinds: yet S. Paul setting down Christ's ordinance, and institution of this holy sacrifice, he said both concerning his body and blood, he gave this express commandment: do this in remembrance of me. (1. Corinth. cap. 11. ver. 24.25.) And therefore Tatianus Alexandrinus disciple to S. justine the martyr, in his harmony of the ghospels, doth set down those words of Christ to his Apostles. Do this in commemoration of me, both after the delivery of his body and blood unto them. (Tatianus Alexand. Harmon. Euang. cap. 155.) Therefore all they being priests, and only present then, must needs be made priests and sacrificing priests, by those consecratory words of Christ, then only spoken unto them. 6. Which is made most evident in the case of S. Thomas the Apostle, who by opinions Catholic and Protestant was a priest, and as hereafter a sacrificing massing priest, yet he was not present when Christ said to the other Apostles in the 20. chapter of S. john's gospel; receive ye the holy Ghost, whose soever sins ye remit, they are remitted unto them: and whose soever sins ye retain, they are retained. And as protestants affirm made them priests; and they themselves in their book of pretended consecration, only use these in making ministers; for the scripture saith plainly, and immediately in the next words: But Thomas one of the twelve, called Didimus, was not with them when jesus came. (ver. 24.) neither when he said these words unto them; but when the rest of the Apostles told him they had seen Christ, it followeth in the same place by English Protestants reading: The other disciples therefore said unto him, we have seen the lord (ver. 25.) But he said unto them, except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. (v. 26.) These be the very next words of the Evangelist, unto the former; and then immediately followeth, how eight days after, Christ appeared again, S. Thomas being present, and cured his incredulity. 7. So that it is most plain, and evident, that S. Thomas received the chief priestly power in the last supper of Christ, and by those his powerful words, when having celebrated the high priestly function of sacrificing after the order of Melchisedech, in consecrating and offering for our sacrifice, his most blessed body and blood under the forms of bread and wine, and being to leave this priestly sacrificing power in his church, he did first communicate and give it to his Apostles, saying unto them as our protestants translate. This do in remembrance of me. (Luc. cap. 22. ver. 19.1. Cor. 11. ver. 24.25.) where we may boldly read, sacrifice this in remembrance of me, or in commemoration of me. For so both the Hebrew, and Greek, and Latin also will give allowance, as I have proved before. Yet if we should take them only, for the common action of doing, se●…ing in the very common sense of doing, it containeth both a power & commandment, to do that, which Christ there did, which by all testimonies before, and allowance of protestants themselves, was his most holy offering, and sacrificing his sacred body, and for sins; It must needs give both power, and precept to his Apostles to do the same, do this, or, this do: otherwise neither the Apostles, nor priests truly consecrated after them, had done that, which Christ did, and which he gave power and command unto them to do; but some other thing, not commanded, and which they had no authority, or warrant to do; which is the transgressing, uncommaunded, and unwarranted lamentable condition of all those, that deny this holy sacrifice, and presume to practise any other thing in place thereof. 8. Therefore seeing no man doth, or can pretend, but there was only one true consecrator, time, place, manner, and order of consecrating, both S. Thomas, and the other Apostles, for holy priests, it evidently followeth, they were all consecrated by Christ in the action, time, place, and order as is before remembered; and that they were so consecrated sacrificing massing priests. Which our learned Protestants of England plainly teach us to be so. The great Archbishop, champion for the English Protestants, when he so professed himself, writing with their greatest applause, and privilege, speaking of the time, place, and manner, when, where, and how the Apostles were made priests, and of their two spiritual powers, jurisdiction, and order, he saith of this. (Marcus Ante. Reipub. Ecclesiast. l. 2. cap. 1. num. 3.) Ordinis ego potestatem intelligo nunc ad conficiendam Eucharistiam, & sacrificij in cruse per jesum Christum peracti memoriam celebrandam: ad quod Sacerdotium quoddam est necessarium. Ad hoc Sacerdotium promoti sunt Apostoli à Christo Domino, in ultima caena, quando eis dixit: hoc facite in meam commemorationem. (Luc. 22. & 1. Cor. 11.) By power of order, I now understand power to consecrate the Eucharist, and celebrate the memory of the sacrifice, which Christ perfected upon the Cross, to which a certain priesthood is necessary: to this priesthood the Apostles were promoted in the last supper, when he said unto them, do this in my commemoration. 9 And again. (Marcus Anto. supr. l. 2. cap. 4. pag. 19) Quando Eucharistiae conficiendae ipsis dabat potestatem, dixit eyes: 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 divina Christi institutione dabant Eucharistiam. When Christ gave unto his Apostles power to consecrate the Eucharist, he said unto them: do this in my commemoration: That is, what you see me now to do, do you the same; that is take bread, bless it, break, reach: likewise also wine. And consequently the Apostles armed by that fact of Christ, certainly by the divine institution of Christ, did give the Eucharist. And in an other place. (Marc. Anton. l. 2. cap. 4. pag. 118.) de Sacrosancta Eucharistia: Ipsius necessitatem toties inculcavit: nisi manducaveritis carnem filij hominis, & biberetis eius sanguinem, non habebitis vitam in vobis. ●…anis quem ego dabo caro mea est, pro mundi vita. (joh. 6. Luc. 22.) postea in ultima caena: accepto pane gratias egit, & fregit, & dedit eye, 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 ut facerent, frangerent, & darent, expressè mandavit. Concerning the holy Eucharist, Christ did very often inculcate the necessity of it: except you shall eat the flesh of the son of man, and drink his blood, you shall not have life in you. The food which I will give, is my flesh for the life of the world. After in his last supper, when he had taken bread, he gave thanks, brake, and gave to them saying, this is my body which is given for you: do this in my commemoration. He made the consecration of bread into the body of Christ, & of wine into his blood, before the Apostles, and expressly commanded, that they also should do the same consecration of bread & wine into Christ's body and blood. 10. And in an other place he teacheth, with S. Chrisostome, whom he followeth therein, and other holy ancient Fathers. (Marc. Anto. l. 1. cap. 1. pag. 9 Chrisostom. hom. 17. in epist. ad Hebr.) That the sacrifice which the Apostles were here commanded to offer by Christ's words, do this, and which by that power they did offer, and which all truly consecrated priests did after offer, was the same body & blood of Christ, which he himself offered, the same, and no other sacrifice. Hoc facite in meam commemorationem. Quid ergo nos? ait Chrisostomus, nun per singulos dies offerrimus? offerrimus quidem. Et una est hostia, & non multae. Quomodo una 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 he doth main, and make lame the sentences of that holy Author. And to avoid the frivolous cavil of some about the words, in my remembrance, or, commemoration of me, whereby they would have it gathered, that this is only a commemorative sacrifice, or commemoration of that sacrifice, this man with all other Protestants. (Marc. Ant. l. 1. cap. 12. pag· 146 147. Mumer. 26.27.) and the express scriptures are witness, that the priests and sacrifice of the law of nature and Moses, of Adam, Seth, Enoch, No, Sem, Abraham, Isaac, jacob, and his twelve sons, job, Melchisedech, Aaron and all in the law were true priests, and sacrificers; yet they were in all Christian learning, but figures of the truth in the time of the Messias. 11. Therefore if this were only a commemoration, it should at jest by as great reason and authority, be also a sacrifice, and the parson that celebrateth it, a sacrificing priest, both being far more excellent than those priests, and sacrifices. And the words, in remembrance, or commemoration, are so far from hindering the truth, of these priests and sacrifice, that they rather give a second power, & virtue unto them, even by these protestants themselves; for they have told us before, that by these words, do this, Christ gave power to consecrate the bread and wine into his body and blood, and do what he did in that sacrifice, than adding after the words, in remembrance, or commemoration, he gave them a second power, and commandment different from the other, yet both of them priestly and sacrifical: otherwise Christ himself should be said (which cannot be) that he did consecrate and offer this remembrance of himself, and his own action: Therefore the words must needs contain a double virtual power and command to the Apostles, the one part and principal being, to do that Christ did, expressed plainly in the powerful words, do this, the other in remembrance or commemoration, contained in the same terms. Which was by a (then) public protestant preaching minister both preached publicly, and with public allowance after printed in this manner. Edw. May serm. of the communion of Saints, printed by john Dauson an. 1621. pag. 6. 12. God hath given to priests a power over his own natural body, which is himself: for to them only was it said: do this in remembrance of me: by which words they have commission to dispose of that very body, which was given for the life of the world, and of that invaluable blood, which was shed to redeem sinful souls: for which cause the Bishops and presbyters have, as antiquity can tell, been honoured with an honour, which no King, no Angel had ever given him. They are the makers of Christ's body, they do a work which none but the holy Ghost besides them ever did. And in the margin he thus citeth Isodor Pelusota, l. 2. epist. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. such a power the Kings of the earth have not. An other speaking of the consecratory priestly power, by those words of Christ, spoken in his parson: This is my body: This is my blood, concludeth. (Covel def. of Hooker pag. 116.117.276.) The omnipotency of God maketh it his body. And of priests: To these parson's God imparteth power over that natural body, which is himself, a work which antiquity calleth the making of Christ's body. And of priestly power: By blessing visible elements it maketh them invisible grace, it hath to dispose of that flesh which was given for the life of the world, and that blood which was poured out to redeem souls. Others say: The sacrifice of the altar, and unbloody sacrifice, were used in the primative church. The primative church did offer sacrifice at the altar for the dead, sacrifice for the dead was a tradition of the Apostles and ancient Fathers. Aerius was justly condemned of heresy by the primative church, for denying sacrifice for the dead. Middlet. Papistom pag. 51.91.113.49.137.139.47.48. F●…ild. l. 3. cap. 29. pag. 138. 13. And to put us out of doubt, that this is, or should be the common doctrine and Religion of all English Protestants, their chosen champion, with greatest allowance among them, as he affirmeth, writeth plainly. Haec est fides Regis, haec est fides Ecclesiae Anglicanae: this is the faith of the King, this is the faith of the church of England. (Io. Casaub. resp. ad Card. Peron. pag. 51.52.) And their public statute of all the Protestant Princes of England saith so, and so decreeth to be observed of all, authentically proving 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 sins, & by the omnipotent words of Christ, This is my body this is my blood, being of eternal infallible and undoubted truth, so consecrated by truly and duly ordained priests unto the end of the world. Therefore most evident it is, by all kind of Arguments and testimonies, that the holy Apostle and Evangelist S. Matthew, as the rest also, did, and of duty was bound to offer the most holy sacrifice of Mass. And that he thus did, as the rest of the Apostles also did, it is manifest by diverse antiquities, which we have of this holy Apostle. 14. First it is commonly agreed upon, both by Catholic and Protestant writers, that he preached, and suffered Martyrdom in Ethiopia, having first converted the King and many others, and that of all nations the Christians of Ethiopia were ever most devout to the holy sacrifice of Mass, the protestants themselves are witnesses, and as they have had that holy sacrifice from their first receiving the faith of Christ, which in all things as transubstantiation of bread and wine into the body and bloody of Christ, according to the doctrine of S Matthew, before and offering of the said blessed body, and blood, with invocation of Saints, and prayer for the dead, so their tradition ascribeth it, to S. Matthew the Apostle, as ordinarily it is referred unto him. And not only S. Abdias which lived in that time, by his works usually received, julius Africanus, and others be witnesses, that he said Mass, and was martyred at the holy altar by King Hirtacus, but that undoubted history of his life and death, which the universal church of Christ followeth, approveth and proposeth unto us, 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. john Pag. 1088.1089. Missa Aethiopum sive S. Matthaei Apostoli Biblioth. SS. Patr. Tom. 6. judoc. 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 voverat, & in Sancto proposito perseverabat, ad altare mysterium celebrantem, iussit occidi undecimo calendas Octobris. Vita S. Matth. Apostoli in Breviario die 21. Septembr. King Aeglippus whom S. Matthew had converted to the faith being dead, Hirtacus his successor desiring to Mary his daughter Ephigenia, she●… by the help of S. Matthew, having vowed virginity to God, and persevering in her holy purpose, he commanded S. Matthew to be killed, as he was celebrating Mass at the altar, on the eleventh of the calends of October. Which history and relation, must needs be approved by the Protestant church of England, keeping his festivity with the former histories, the church of Rome, the ancient Martyrolodges of Rome, S. Bede, Vsuardus, and others upon the same day. (Engl. Protest. Comm: Book in fest. S. Matth. Apostol. & calend. 21. Septembr. 11. call. Octobr. Martyr. Rom. Bed. & Vsuard. eod. die & Ado Trever. 16.) To which the ancient Manuscript of an author Anonymous, published in print, all most an hundred years since by Fredericus Nausea Bishop of Vienna, writtin as he saith, characteribus plusquam vetustis, in exceeding old characters, in a most ancient library, giveth this ample testimony, having before related the history of S. Matthewes preaching there: Cumque omnes respondissent Amen, & mysteria Domini celebrata fuissent, & Missam suscepisset omnis Ecclesia, retinuit se Sanctus Matthaeus iuxta altar, ubi corpus ab eo fuerat Christi confectum, ut illic Martyrium expectavit: 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 Mass, S. Matthew kept himself still by the altar, where the body of Christ was consecrated by him, and expected Martyrdom. For as he was praying with his hands stretched forth, the executioner being sent from King Hyrtacus coming behind him, thrust the Apostle of God through, and made him a Martyr of Christ. Anonymm antiq. l. in vitas, miracula & passionis Apostolorum. in pass. S. Matth. Apost. cap. 6. 16. And this may fully satisfy for S. Matthew the Apostle, that he was a sacrificing and massing priest, and did both say Mass, and ordain other holy massing and sacrificing priests, and delivered a form of that holy sacrifice to the Christians of Ethiopia. I have been more large in him, because he was the first among the Apostles which in his gospel wrote of these sacred mysteries, and being an Apostle, and confirmed in grace, neither did, nor could in this, or any article of Christian Religion, believe, or practise otherwise, than Christ commanded, and instituted, and the rest of the Apostles and Evangelists did also believe, teach, and exercise, as I have taught in general of them all. Now in particular of every of them with so much brevity as I may, the difficulty being already cleared, until I come to S. Peter, in whom being beside his primacy among 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 sacrificing, and massing priesthood from him. 17. The next of the Evangelists, and scripture writers, which entreateth of this blessed mystery, is S. Mark, whose words in his gospel as our protestants translate them, concerning Christ's institution of this sacrifice, are these: jesus took bread, and blessed, and broke it, and gave to them and said, take, eat: This is my body, and he took the cup, and when he had given thanks, he gave it to them: and they all drank of it, and he said unto them, this is my blood of the new testament, which is shed for many. (Marc. cap. 14 ver. 22.23.) Where we see, as in S. Matthew before, so hear S. Mark doth assure us, that the mysteries there celebrated, were Christ's body and blood, shed for many; and so according to that which is already proved in this matter, must needs be an holy sacrifice in the judgement of this Evangelist: and that by his own continual use and practise of saying Mass, and delivering a perfect form and order thereof, unto the churches where he preached and lived, we have many testimonies. 18. First the very Mass itself which he delivered to the church of Alexandria, and others which he founded, is yet used in those parts, and known to all antiquaries. (Missa S. Marci, seu Ecclesiae Alexandrinae. in Biblioth. patrum.) and it doth agree in all matters of substance, with the Mass of the Latin church. And he himself had so reverend opinion of this most holy sacrifice, that he thought himself unworthy to offer it; and therefore as S. Hierome writeth, cut off his Thumb, but it was miraculously restored, and he usually offered that holy sacrifice, as we have testimonies even of this our own nation, far beyond exception: to omit others S. Bede S. Marianus and Florentius Wigorniensis, all which affirm 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 universam, ad ultimum tentus est à Paganis qui remanserant Alexandria, qui videntes eum die sancto Paschae Missas facientem, miserunt funem in collo eius. Mark the disciple, and Interpreter of Peter, being sent by Peter, went into Egypt, 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 Egypt, at the last was apprehended by the Pagans, which remained at Alexandria, who seeing him saying Mass, on the holy feast of Easter, cast a rope, about his neck, and so put him to death. Beda in Martyrolog. 7. call. Maij. Marian. Scot l. 2. aetat. 6. pag. 233. in Nerone. Florent. Wigorn. 19 Thus these three ancient & learned English writers, with others. And this form of Mass which he used & delivered to these churches, seemeth by Antonius Sabellicus, to have been written by him at Aquileia in Italy, whether he was first sent by S. Peter before he went to Alexandria: for he telling with the common opinion how he wrote his gospel at Rome, by the warrant and approbation of S. Peter, and his coming to Aquileia, saith he wrote there also somethings, hic quoque aliqua scripsisse creditur, and most likely his Mass because we find no mention of any other his works, but his gospel written 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 british Authors, their Religion and practice, before the uniting themselves with the successors of S. Augustine, and the Roman church, there is yet extant a very old manuscript, written by a British Christian, before that union almost a thousand years since, which our protestants entitle, prima institutio ecclesiastici seruitij, the first institution of the ecclesiastical service. (M. S. Britan. antiq. pr. Stores in exordio, prima institutio ecclesiastici seruitij.) in which manifestly mention is made that S. Mark the Evangelist did write a form thereof, and that very form of Mass used and penned by S. Mark, was practised here in Brittany, when it was first converted, in or ne'er the Apostles time: of this I shall speak more at large when I come to S. Peter. And this will suffice for S. Mark. 21. S. Luke the next of this holy company, is most plain of them all for holy sacrifice, for first he doth plainly distinguish the consecrated cup, from the other which he calleth by protestants translation, the fruit of the vine. (Luc. cap. 22. ver. 18.) an exception with unlearned protestants. And then by their own translation, he thus writeth of Christ's action herein. (ver. 19) And he took bread, and gave thanks, and broke it, and gave unto them, saying, this is my body which is given for you, do this in remembrance of me. (ver. 20.) likewise also the cup after supper, saying, this is the new testament in my blood, which is shed for you. Where as I have proved before, both by protestants and all witnesses, our holy sacrifice of Mass is plainly instituted, which our protestants prove by one of the most ancient antiquities of our Christian Britan's, a sermon as Master Foxe saith. (Act. and monum. pag. 1142. sermon. translat. by Aelfricus.) so ancient and of so great authority in this kingdom, that it was usually read in the church here in the year of Christ 366. above two hundred years before S. Augustine's coming hither, and translated into the Saxon language out of Latin by King Aelfricus in the year 996. Which speaketh of Christ in these words: He blessed bread before his suffering and divided it to his disciples thus saying: eat of this, it is my body, and do this in my remembrance. Also he blessed wine, in one cup, and said: drink ye all of this, this is my blood that is shed for many in forgiveness of sins. The Apostles did as Christ commanded, that is, they they blessed bread and wine to housel again afterward in his remembrance: even so also their successors and all priests by Christ's commandment do bless bread and wine, to housel in his name with the Apostolic blessing. 22. And again: In the old law faithful men offered to God diverse sacrifices that had foresignification of Christ's body, which for our sins he himself to his heavenly Father hath since offered to sacrifice, certainly this housel which we do now hollow at God's altar, is a remembrance of Christ's body which he offered for us: and of his blood which he shed for us: So he himself commanded, do this in my remembrance. And show how Christ is wholly and truly present in every parcel of this blessed sacrifice of Mass, it addeth: That innocent Lamb which the old Israelites did then kill, had signification after ghostly understanding of Christ's suffering, who unguilty, shed his holy blood for our redemption. Hereof sing Gods servants at every Mass, Agnus Dei qui tollis peccata mundi miserere nobis: That is in our speech: Thou Lamb of God that takest away the sins of the world have mercy upon us. 25. Where is plainly proved by these protestants antiquity, that Christ did in those words of S. Luke, both institute the most holy sacrifice of Mass, for that Evangelist, and all priests to offer, and that the Lamb of God that taketh away the sins of the world (only Christ jesus) is present there, and was publicly prayed unto as present, in our first Britain primative church in this kingdom. Therefore no Christian of Brittany can make it a question, but S. Luke an holy Evangelist, did in this holy mystery, as Christ had instituted, by his own gospel, and the other Evangelists and Apostles, did preach and practise: Which is farther confirmed out of the history of his life, wherein we find that he erected altars, and consecrated sacrificing and massing priests, no others known to Christians in that time. This will more appear when I come to S. Paul whose both companion, and scribe and secretary in some sort he was, and so could not be of an other opinion, or practise in this point, than that great Apostle. Metaphrast. in vit. S. Luc. Gul. Eisengren. cent. 1. part. 5. dist. 7. Hieron. l. de vir. illustris. in S. Luca. 24. The holy Apostle and Evangelist S. john bringeth Christ speaking in these words, as our protestants translate them, (joh. cap. 6, v. 51.) I am the living bread which came down from heaven. If any man eat of this bread, he shall live for ever: and the bread that I will give, is my flesh which I will give for the life of the world. The jews therefore striven among themselves, saying how can this man give us his flesh to eat? Then jesus said unto them, verily I say unto you, except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. Who so eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up, at the last day. For my flesh is meat in deed, and my blood is drink in deed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. This is the bread which came down from heaven: not as your Fathers did eat Manna and are dead: he that eateth of this bread, shall live for ever. 25. These words be so evident, for the real presence of Christ in the sacrifice of Mass, by all testimonies of antiquity, that as I have showed before, none but incredulous people, and like King Achis will deny it. And for Brittany the lately cited antiquity that was publicly read, in our churches here so long before S. Augustine's coming hither, doth with the whole consent of our church, in or before the year of Christ 366. so approve it, citing all these words of S. john which I have related, to that purpose. (the old Britt. serm. supr. apud Foxe pag· 1142. & alios.) and no man can better expound S. john, then S. john himself, who as we are assured both by Catholic and Protestant antiquaries, and authorities, did both say Mass, and consecrated sacrificing and massing priests, to do the same. So we are taught by Eusebius Emissenus, or Faustus Reginensis, S. Bede, Haymo, the author of the scholastical history, Smaragdus, Durantes, Honorius, Vincentius, Nicolaus Methonensis, and others. Euseb. Emis. seu Faust. Regin. hom. in fest. S. joan. Bed. homil. in id. dixit jesus Petro sequere me. Haymo Homil. 2. in festo S. joan & Homil. 1. histor. scholastic. cap. 106. Smarag. Abb. in collect. in Euangel. in fest. S. joan. Duran. l. 7. c. 42. de diu. office Honor. serm. in fest. S. joan. Vincent. l. 11. c. 44. Nichol. Methon. l. de corp. Christi. And we have both Catholic & Protestant testimony for this, of our own nation, a priest of Eton in his holy travails above 200. years since, and a protestant minister thus approving and relating from them: Ad occidentalem partem Ecclesiae, quae est in monte Zion, est lapis rubens prae altari, qui quidem lapis portatus erat de monte Sinai per manus Angelorum ad preces S. Thomae revertentis ab India: super quem celebrabat sanctus Ioannes Euangelista coram beatissima virgine Maria Missam, per multos annos, post Ascensionem Domini. At the West end of the church which is in mount Zion, there is a red stone standing in stead of an altar, the which stone was transported thither from the mount Sinai by the hands of Angels, at the prayers of S. Thomas, when he returned from India: upon this stone S. john the Evangelist did celebrate and say Mass, before the blessed virgin Mary, many years after the Ascension of our lord Gulielm. Way Etonensis presbyter. l. Itinerar· cap. loca sancta montis Sinai. an. D. 1420. Hackluyts. book of travails in Gul. Way cap. mount Sinai. And he was so daily devoted to this holy sacrifice, that as the ancient Anonymus writer of his and the other Apostles lives doth witness, he celebrated it, the very day he died, and was buried by the altar. Anonymous antiq. in vit. miracula & pass. Apostolorum in joanne cap. 10. 26. S. Paul the last of our holy writers of these mysteries, saith plainly by our protestants translation. (1. Corinth. cap. 11.23.24.25.) I have received of the Lord, that which also I delivered unto you, that the Lord jesus the same night in which he was betrayed, took bread, and when he had given thanks, he broke it, and said; Take, eat, this is my body which is broken for you: This do in remembrance of me, and after the same manner also he take the cup, when he had supped, saying; This cup is the new testament in my blood: this do ye as often as ye drink it, in remembrance of me. Where we see a double power & commandment also of Christ unto his Apostles, both to consecrate and communicate, both his body and blood: And yet there is no commandment in any Religion Catholic or Protestant, for any but priests to do all these things, and to them only when they offer the holy sacrifice of Christ's body and blood in Mass, for if at any other time in sickness or otherwise they communicate, they do it only as other Catholic lay parson's do; And many cases there be in the Religion of Protestants, in which communicants are not bound to receive in both kinds: and it is approved and enacted by the public statute of all our Protestant Princes that ever were in England, King Edward the sixth, Queen Elisabeth, and our present sovereign King james, that even in the first primative and unspotted times of Christianity the Christians did very often communicate in one only kind. (Statut. parliament 1. an. 1. Eduard. 6.1. Elisabeth. & an. 1. jacob·) which could not be tolerable, if the commandment of Christ had been general unto all to communicate in both, as it was to his Apostles, and all massing or sacrificing priests in them. 27. And to make it most evident in all proceedings, that the powers & commandments were communicated and given to priests only, no parsons whatsoever King or Caesar but priests only, and with protestants their ministers which in their Religion cipher the places of priests, do or may intermeddle with any of those powers or commands of Christ, do this, either in respect of his blessed body or blood, or howsoever we will term those mysteries, and yet to them to whom they were committed, they are plain commandments imperative in all languages Greek, Latin, English, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, facite, do this, in the imperative and commanding mood, and manner of speech: and so all men of whatsoever Religion do understand them, and cannot possibly truly use them in any other meaning. And after proving how the mysteries there delivered, are the very body and blood of Christ, (1. Corinth. cap. 11. ver. 27.28.29.30.31.) although he had said before, that he had delivered unto them, that which he received of Christ, and entreateth of the same, diverse verses before, and in 11. or 12. after even to the end of that chapter, yet not having therein set down the form and order fully, how this sacrifice was to be celebrated, he concludeth thus in that chapter: The rest I will set in order when I come. (1. Corinth. c. 11. v. vlt 34.) reserving it to tradition, being to long a work to be comprised in an epistle. 28. Whereupon S. Augustine expounding those very words: caetera cum venero ordinabo. The other things I will order when I come, as he readeth, writeth in these words. (Augustin. epistol. 118. ad I anuarium cap. 6. Tom. 2. operum eius.) unde intelligi datur, quia multum erat, ut in epistola totum illum agendi ordinem insinuaret, quem universa per orbem seruat Ecclesia, ab ipso ordinatum esse, quod nulla morum diversitate variatur. Whence we are given to understand, that it was to much for him to insinuate in an epistle, all that whole order of celebration, which the universal church observeth in all the world, to be there ordered of him, which is not varied with any diversity. Where we see plainly, that by the testimony of S. Paul himself warranted with this great authority, he delivered a form of Mass unto the church, and the church in S. Augustine's time still continued it without any diversity or difference to be 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 giving of thanks be made for all men: for Kings and all that be in authority. (1. Timoth. cap. 2. v. 1.2.) it is the common interpretation of the holy Fathers, and expositors of scriptures, that he there alludeth to the order used in the holy sacrifice of Mass, where these things were observed, as appeareth in the most ancient Masses we have extant. So S. Remigius, S. Augustine, S. Bede, S. Bruno, S. Anselm, Haymo, Petrus Lombardus and diverse others writing upon that place, expound them of the holy Mass. 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 directing these words to Timothy, and in him delivered to all Bishops and priests, and to the whole church, when they should celebrate the solemnities of Mass, 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, ubi incipit Sacerdos consecrare mysteria corporis & sanguinis Domini. Which form or example all churches do still retain: for obsecrations are all whatsoever it said in the solemnities of the Mass, until that place where the priest beginneth to consecrated the mysteries of the body, and blood of Christ, saying: Te igitur clementissime Pater. (Which be the first words of the canon.) Orations or prayers are those which the priest uttereth in the consecration of the Eucharist, even to the fraction of the body of our Lord: that is, when the priest putteth one part of the host into the chalice. Postulations are the blessings, which the Bishop saith over the people invocating upon them, the name of God. The giving of thanks are prayers which the priest, after the people have received, doth render unto God the Father, who hath offered unto them, the mystery of the body and blood of his son for their salvation. Which all most word by word and in the same sense is delivered by S. Augustine in his 59 epistle. quaestione 5. Tom. 5. where he setteth down the whole order, and manner of the sacrifice of Mass, as we now use it, and expoundeth S. Paul's words to that purpose, as the other holy and learned recited Father likewise doth. 31. And to make all sure by our protestants themselves, they assure us that S. Trophimus mentioned by S. Paul, was his disciple, and left by him at Arles in France, when he passed from Rome to Spain, although Eisengrenius proveth from the french Annals and diverse 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 renown as Pope Zosimus 1200. years since the Roman martyrologue. (Zosimus To. 1. council. Martyrol. Roman. in S. Trophimo die 29. Decembris, the Magdeburgian Protestants with others testify:) ex eius praedicationis fonte, tota Gallia fidei Rinulos accepit: out of the fountain of his preaching all France receiving the channels of faith. (Magd. centur. 1. l. 1. in Trophimo.) yet the ancient British antiquity suppressed by our protestants (of which before, and more hereafter) is a sufficient warrant and witness, that he delivered and observed in France, a certain form and order of the holy sacrifice of Mass, and the same was used and practised, also both at Rome and here in Brittany likewise at that time. M. S. Britan. antiq. pr. Stores in exordium. 32. And the same is as evidently proved, from his renowned scholar S. Denis the Areopagite; Who in his book of the ecclesiastical Hierarchy. (cap. 5.7. & epist. ad Demophil.) setteth down the whole order of the sacrifice of Mass, and how the priest behaved himself at the holy altar, both before and after consecration, how the catechumen, energumen, and public penitents, were not permitted to be present, but only to the prayers which were before the oblation of the sacrifice: He setteth down how bread and wine was proposed on the altar, how blessed, consecrated into the body & blood of Christ, and offered in sacrifice. How great reverence and prayer was also used unto Christ under the external species. O tu divinum sacratissimumque Sacramentum, obducta tibi per signa obscuritatum, quasi vela & integumenta, patefacta perspicuè nobis ostend, mentisque nostrae oculos singulari, & quae obtegi non potest, luce comple. He showeth how a memory of Saints is there made, mystica Sanctorum recitatio fit. He teacheth how the priest or Bishop, prayed for the dead, for remission of their sins, and to come to glory. Precatur oratio illa divinam clementiam, ut cuncta dimittat per infirmitatem humanam admissa peccata defuncto, eumque inluce statuat, & regione vivorum. Which is as much as the Roman church now useth, in that holy sacrifice of Mass. And he remembreth how in the end the priest acknowledgeth the dignity of that holy sacrifice, to be so great, that he was unworthy to offer it, but that Christ did both give power and command to do it, when he said to his Apostles, do this in commemoration of me. Religiosè simul, & ut Pontificem decet, post sacras divinorum operum laudes de sacrificio, quod ipsius dignitatem superat, se purgat, dum primò ad cum clamat, tu dixisti, hoc facite in meam commemorationem. 33. And how careful, and diligent an observer, and practiser of this massing doctrine he was, in act and deed, daily in his whole life, we may be assured by the worthy writers of his life and death, Hilduinus Abbot of S. Denis in France where he was buried, about 800. years since, Roswita or Roswida, not long after and others, who confidently and from public testimony, write, that neither his strict imprisonment in a dungeon could hinder him from performing this holy duty, but there both persuadinge the people present, and writing unto others absent, to confirm them more, said Mass in that unfit place: & to prove how acceptable it was, Christ jesus with a multitude of Angels appeared unto them all, with such a light from heaven, as had been seen, at the very time when they were to communicate, & comforted his holy Martyr. Sed nec carcereis praesul praeclarus in antris desinit obsequium Domino persoluere dignum: sed docuit plebem studiosè convenientem, ac celebrat sacrae solitò solemnia Missae: Est ubi caelestem debebat frangere panem, lux nova tristifico subito fulgebat 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. & aliis. THE X. CHAPTER. How all the rest of the, Apostles in particular S. Andrew, james the great, Thomas, james the less, Philip, Bartholomew, Simon, Thaddaeus, and Mathias, were sacrificing Priests, and Apostles, and usually offered the sacrifice of Mass. NOw let us come to the rest of the holy Apostles which have not in scriptures written of these mysteries, and prove of them all, and in order (except S. Peter the first, whom I have promised to put in the last place) that in their sacred functions, they offered the most holy sacrifice of Mass. And first to begin with S. Andrew. It is a received opinion. jodoc. Cocc. Tom. 2. l. 7. artic. 5. the purgator. that this holy Apostle did first deliver that form of Mass, which was auntiently and from the beginning used in the church of Constantinople, and after called the Mass of S. john Chrisostome, the great and learned Patriarch of that place, because it was enlarged by him, and is still, as our protestants acknowledge, used to this day in the churches of Greece. Edwin. Sands relation of Religion. cap. 53. or 54. And that he himself did usually and daily offer this most sacred oblation of Christ's body and blood, we have most ancient and undeniable testimonies, whether we will profess ourselves Catholics or protestants in Religion; for both these agree in this, that S. Andrew was martyred by Aegeus Proconsul of Achaia in the city Patras: and they celebrate his day of festivity, upon the last of November. And they do, or aught if they make not fictions of their own, deduce the history of his passion from the ancient penners and relators thereof, which be the priests and deacons of Achaia, which were eye witnesses and present at the same. S. Cyprian, or whosoever was the ancient Author of the book among his works, de duplici Martyrio. The old Anonymous who wrote the book of the Apostles lives, published by the learned Bishop of Vienna Fredericus Nausea, S. Simeon Metaphrastes himself, a learned graecian and ancient of those parts, S. Iuo, S. Bernard, Algerus, the ancient writer of the lives of Saints, the whole latin church in the public service of the feast of S. Andrew the Apostle, the ancient Breviary of the church of Salisbury in England, and others are witnesses, that S. Andrew being persuaded and threatened by Aegeus the Proconsul, to sacrifice to the Pagan Gods, answered publicly unto him in these words: Ego omnipotenti Deo, qui unus & verus est, immolo quotidie, non taurorum carnes, nec hircorum sanguinem, sed immaculatum Agnum in altari: cuius carnem posteaque omnis multitudo credentium manducaverit, Agnus qui sacrificatus est, integer perseverat & viws. I do daily sacricrifice to God almighty, the only true God, not the flesh of bulls, nor blood of goats, but the immaculate Lamb upon the altar, whose flesh after all the multitude of believers have eaten, the Lamb that is sacrificed, remaineth whole and living. Breviar. & Missale Rom. Martyrolog. Rom. Bed. & Vsuard. ult. Nou. Protestant comm: Book in calendar. Nouem. & infested. ult. Nouem. Cooper v. Andreas Godw. conuers. Magdeb. cent. 1. in Andr. Apostolo. Act. S. Andrea per Presb. & Diacon. Achaiae. Cyprian. 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. Fevarden. annotat. in Frenaeum l. 4. contra haer. cap. 32. pag. 361. jacob. Genuen. Epis in vit S. Andrea ult. Nouem. Breu. Ecclesiae Salisbur. ibidem. 2. Thus it is evident that S. Andrew the Apostle did offer this holy sacrifice of Mass, and every day: and that the sacrifice was Christ himself the true Lamb of God that taketh away sins Among the holy ancient and renowned witnesses, S. Iuo supr. ser. 4. speaking of this holy sacrifice of Mass 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 perseverat & viws. The words of S. Andrew the Apostle do come to memory, in which he affirmeth, that the body of our Lord is in heaven, and yet may his body be received from the altar. Whose flesh saith he, when it is eaten of the people on earth, yet he persevereth whole and alive in heaven, at the right hand of his Father. And this giveth full satisfaction for S. Andrew, that he was a sacrificing and massing priest. 3. The next in order is S. james the brother of S. john the Apostle, and Evangelist, martyred by King Herode as we read in the 12. chapter of the Acts of the Apostles, where our protestants thus read: About that time, Herod the King stretched forth his hand to vex certain of the church. And he killed james the brother of john with the sword. (Actor. cap. 12. ver. 1.2.) Which his timely death hath taken from him such ample memory as is delivered of some other Apostles that lived longer, in histories. But being assured before by all kind of testimonies, that he was one of them to whom our blessed Saviour gave power, and commandment to offer the holy sacrifice of his body and blood, that he there being consecrated a priest, and one of the three Apostles which our Saviour most loved, and he him, it would be more than impiety to think, he either neglected the power, or broke the commandment of his Master, whom he so much loved, and loved him again; for so he should not have been so principal a friend and lover of Christ, but his professed enemy, in continually violating his law, and commandment. And being both brother to S. john, and consecrated and ordained priest at the same time, in the same manner, and order as he was, how could S. john be a massing and sacrificing priest, so undeniably as is proved of him, except S. james were also in the same degree? 4. Further it is proved that S. james lived sometime before his death & was martyred in Jerusalem, where the public sacrifice of the Christian church at that time was the holy Mass: for as Hieremias Patriarch of Constantinople proveth against the Protestants in his censure, and others. The holy Mass is a sacrifice instituted of Christ. (Hierem. in censura. Concil. 6. Constantinop.) in memory and commendation of all his mercy and humility sustained for our souls. Saint james the Apostle, called our Lord's brother, first reduced into order that liturgy, and sacrifice, being so instructed of Christ to do it, in all parts of that holy sacrifice, nothing else is handled, but an universal order of things, which our Saviour undertook for our redemption. Then this S. james also a chief Apostle of the same Christ, consecrated with the same solemnity the other was, and living and dying in the same place, a great Saint and Martyr as the other was, could not possibly differ from him in this point: nor from the rest of the Apostles, all of them by all consent before, agreeing in these mysteries. And it is an historical approved verity, by all antiquities, that these few disciples which this S. james converted in Spain, and brought with him to Jerusalem, were directed and sent thither again by S. Peter the Apostle, that great massing priest (as hereafter) and they were such as he that sent them in that respect. 5. S. Thomas followeth next in Apostolic order, how he was a sacrificing and massing priest I have showed before in S. john. And this holy Apostle preaching in India, altars and diverse other pregnant arguments of his saying Mass in those parts are found among them there. Christiani qui India's frequentarunt, quas olim diui Thomae praedicatio peragravit, altaria Christiana cum reliquijs quibusdam Imaginis Virginis in speluncis invenerunt. Florimund. Raem. de origine Haer. l. 8. cap. 12. And Franciscus Aluares. (the reb. Ind.) that lived long in those parts, writeth, that their Annals testify, they had a church built in their country within ten years of Christ's Ascension, which church there still remaineth, and beareth the name, as ever it did, the church of our Lady of Mount Zion, and the reason why it is so called, is because the stone where of the altar was builded, was brought thither from Mount Zion. The same is proved by others, and protestants themselves, further declaring the manner of their saying Mass, still continued with great reverence, and devotion; teaching how they never say Mass without incense, and three clergy men, a priest, deacon, and subdeacon, and they derive their Religion from S. Thomas the Apostle. An other, an English Protestant minister from experienced travellers, and antiquity writeth: est Capella Indorum: there is a Chapel of these Indians converted by S. Thomas in Mount Caluary at Jerusalem, where only the pilgrims of India, by their priests sing Mass, after their order consecrating and making, conficientes, the Sacrament of the body and blood of Christ, of bread and wine. They behave themselves with greatest attention, reverence, humility, and devotion. Therefore we cannot doubt but S. Thomas taught, and practised these mysteries, both there, and wheresoever he lived and preached. Edw. Grim. book of estates pag. 1088.1089.201.203. Sebast. Munster. l. 6. cap. 57 vide multos apud Gul. Eisengr. centen. 1. fol. 168. Rich. Hackluits book of travails in mount Sinai. Sir john Mandevil pag. 36. cap. 14. 6. Concerning S. james commonly called S. james the less, and brother of our Lord, whose place is ordinarily numbered next, I have spoken before, how, and by Christ's appointment, as the greek writers say, he composed a form of Mass, and delivered it to the churches, where he lived, and so must needs be a professor and practiser of that, which he taught to others; and consequently consecrated massing and sacrificing priests, to perform the same. His Mass approved of in the sixth general council held at Constantinople, as our protestants allow, is still extant, and known to all learned men, in all things of substance agreeing with the usual present missale of the Roman church. 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. jacobi 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 Mass: for we do not only often read in general, that he founded churches, and consecrated Bishops, priests, deacons and other inferior clergy men, which none but they which hold a sacrificing priesthood, and sacrifice of Christ's body and blood in holy Mass, allow: But S. Simeon Metaphrastes living where S. Philip preached, with others testifieth in particular: Sacerdotes & altaria ubique in illis locis statuit & construxit, pro sacrificijs illis quae fiebant in daemonum altaribus, sacrosancti fecit in eyes peragi sacram misterij celebrationem. He appointed priests and builded altars, every where in those places, and for those sacrifices which were used to be offered upon the altars of devils, he caused the holy celebration of the sacred mystery to be perfected. Anonymous. 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 Abyssines testify from their Apostolic antiquities, and constitutions of the Apostles themselves, preserved by continual tradition with them, that among other mysteries of Christian Religion delivered by them, this of the holy sacrifice of Mass, and Christ's sacred body and blood offered therein, was one, and that S. Philip the Apostle was principally their Apostle, and preached these things to them. Asserunt imprimis Philippum Apostolum apud eos praedicasse Euangelium. Sebastian. Munst. Cosmograph. l. 6. cap. 56. 8. touching S. Bartholomew, we read that he preached in India, where that known massing Apostle taught, and left that holy sacrifice, so that two Apostles if they had not been confirmed in grace, & free from error (as all agree they were) no Christian will think they could preach and practise contrary doctrines, in so great mysteries, to, and in one people, place, and time, and we further read, that S. Bartholomew consecrated many priests, which (as before) must needs be sacrificing massing priests. And he made King Polimius a massing Bishop, and maker of massing priests, continuing so 20. years, besides others. Breviar. 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 jude could not be of any other profession opinion or practice in this point, being both with the rest of the Apostles consecrated sacrificing priests, and S. Simon so zealous a lover of Christ, as our protestants write, that he thereby was named Zelotes, by a kind of excellency, and S, jude as he himself is witness, in his epistle, was frater jacobi, brother to S. james, that notorious massing priest, and Apostle as is before declared: and S. Simon is generally taught, to have conversed most in those country's, where S. Mark that massing Evangelist practised, and planted that doctrine. And S. jude first preached in jury diverse years, where his massing Brother S. james was so renowned for writing the form of this holy sacrifice, and both practising it himself, and delivering it to others. And they consecrated Abdias Bishop of Babylon, who by his own, and all testimonies, was a massing and sacrificing priest, and Bishop, who could make and consecrate no others but such as he was, and had authority to do. Socrat. l. 1. cap. 15. Niceph. hist. l. 4. c. 32. Fortunat. Godwin. Conuers. of Brittany. jud. 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 Trever. & Bed. 5. call. Novemb. Nicephor. lib. 2. cap. 40. Guliel. Eisengr. centen. 1. part. 5. dist. 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. jul. African, praefat. histor. Apostol. Anonym. in S. Bartholom. 10. S. Mathias being chosen into the place of judas the traitor, by the other Apostles, could be of no other judgement, and Religion herein, than they were. And the places he preached in, give testimony unto this: for whether we will say with Sophronius, Dorothus, and Nicephorus, that he preached in Aethiopia, we have heard that massing Apostles and priests preached there: or with our ancient Martyrologes, that he was martyred in jury, S. james and the other Apostles before have proved he must needs he a massing and sacrificing priest, and execute that holy function, living 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 be an Apostle, as S. Paul, he is commonly taken to be the first composer of the Mass of Milane, in Italy, named S. Ambrose his Mass, in respect of certain additions of his unto it, & used with great privilege in that church, to this day, not differing in any material point from the present order of saying Mass used in the rest of the Roman Latin, or Greek church at this time, or wheresoever. Traditio Eccl. Mediolanen. in Ital. jodoc. Cocc. l. 6. To. 2. articul. 9 lib. 7. artic. 5. And this Mass was, as our protestants themselves acknowledge, in such use and credit in the Latin church, that it was more usual than that called S. Gregory's Mass, until the time of Pope Adrian the first about the year of Christ 780. Their words be these. (Io. Balaeus in act. Roman. Pont. lib. 3 in Hadrian. 1.) Missarum ritus à magno Gregorio editus, occidentalibus Ecclesijs imperavit. Pope Adrian commanded the order of the Mass published by Gregory the great, to be used of the west churches, till which time S. Barnabas and S. Ambrose Mass still used at Milan were more usual, as an other thus writeth. (Fox Tom. 1. act. and Monum. pag. 130) Pope Adrian the first ratified and confirmed the order of Saint Gregory's Mass, above the order of S. Ambrose Mass, for unto this time, which was about the year of our Lord 780. the Liturgy of S. Ambrose was more used in the Italian churches. Therefore there is no difficulty but S. Barnabas as the rest of the Apostles, was also a sacrificing massing priest. THE XI. CHAPTER. How S. Peter the chief Apostle, and first founder of the church of Christ in this our kingdom, was a sacrificing, massing priest, delivered a form of Mass to the church, consecrated many massing priests in this part of the world ne'er unto us, and some of this kingdom. NOw lastely to come to S. Peter, the prime and chief of the Apostles, he could not be at difference with the rest in this, but must needs be a massing priest as they were, and so for this purpose is it little, material whether this country received the faith from him, or any other of the Apostles. But because both Catholics, and protestants agree. (Gul. Cambden in Britan. Theatr. of great Brit. l. 6. controuers. histor. To. 1. in S. Petro.) that both Greek and Latin antiquities give that unto him, as is lately proved at large, he must also be the first institutor of our ecclesiastical Hierarchy, in consecrating unto us, diverse holy Bishops, and priests, which that is delivered already, proveth to have been massing Bishops, and priests, and by those sacrificing Bishops, and his sacrificing successors, our priests and Bishops were ever sacred massing Bishops, and priests unto these days, of innovation, as will manifestly appear in all ages, hereafter by this treatise. For, besides that, which is said before, how all the Apostles were massing and sacrificing priests, and all the other Apostles and Evangelists besides S. Peter, we have of him in particular, more and most credible witnesses, then are needful to be alleged. S. Isidor saith. Ordo Missae vel orationum, quibus oblata Deo sacrificia consecrantur, primum à S. Petro est institutus, cuius celebrationem uno eodemque modo universus peragit orbis. The order of Mass; or of the prayers by which the sacrifices offered unto God are consecrated, was first instituted by S. Peter, whose celebration the whole world observeth in one, and the same manner. Isodor. l. 1. de officijs cap. 15. de Missa & orationibus. 2. Our holy ancient learned contriman, S. Albinus, or Alcuinus by others, purposely entreating 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 revocate. Hanc Petrus Apostolus primus omnium Antiochiae dicitur celebrasse. The celebration of Mass is done in commemoration of the Passion of Christ, for so he gave commandment unto his Apostles, when he delivered unto them his body and blood, saying do this in commemoration, which is in memory of my passion: as though he had said, recall unto memory that I suffered for your salvation. This Mass S. Peter the Apostle is said first to have celebrated at Antioch. Albinus alij Alcuinus l. diuin. office cap. de celebrat. Missae. 3. Egbertus writing how the court of the King, Regalis aula, at Antioch was in the time of S. Peter's being there made a Christian church, among other holy functions S. Peter exercised in it, he saith he ordinarily said Mass, in qua communiter populum docuit, & Missas celebravit. (Egbert. Abb. serm. de incremento & manifestat. Cathol. fide.) And again. (serm. 10.) Sacerdotalem ordinem nos accepimus à Romana Ecclesia, Romana autem Ecclesia, ab Apostolo Petro, Petrus à Christo, Christus à Deo Patre, qui unxit eum oleo laetitiae, hoc est Spiritu Sancto prae participibus suii, & iuravit dicens ad cum, tu es Sacerdos in aeternum, secundum ordinem Melchisedeih. Verus Sacerdos erat Dominus noster Iesus Christus. Ipse invisibiliter dedit corpus & sanguinem suum, quando coram discipulis panem & vinum in cana benedixit benedictione calesti; & fecit sua admirabili potestate ut sub specie eiusdem panis, & vini sumerent de manibus ipsius corpus & sanguinem eius. Ipse quoque sicut pollicitus est, cum Ecclesia sua est, usque ad consummationem saeculi, & quotidie invisibiliter offers per manus Ecclesiae Deo Patri pro salute mundi, corpus & sanguinem suum sub specie panis & 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 convertendas, & gubernandas delegavit. Et ut nunc de reliquis taceam, Beatus Petrus princeps Apostolorum in Romana urbe, presbyteros, & Episcopos ordinavit, & omnem potestatem quae ad officia eorum pertinebat, eye dedit, sicut ipse à Domino jesu Christo acceperat. 4. We have received priestly order from the church of Rome, and the church of Rome received it from the Apostle Peter, Peter received it from Christ, Christ received it from God his Father, who anointed him with oil of gladness, that is with the holy ghost above his partakers, and swore, saying unto him. (psal. 10.) thou art a priest for ever, after the order of Melchisedech. Our Lord jesus Christ was a true priest. He did invisibly give his body and blood, when before his disciples at his supper he blessed bread and wine, and made by his admirable power that under the species of the same bread & wine, they should receive from his hands, his body and blood. He also, as he hath promised, is with his church unto the end of the world, and doth daily invisibly offer by the hands of the church, to Go●…●…he Father for the salvation of the world, his body and blood under the form of bread and wine. Therefore he is called a priest after the order of Melchisedech, who was King of Salem, and priest of the high God, and made offering unto God of bread and wine. Our Lord jesus Christ made his disciples priests. He gave them power to make his body and blood under the form of bread, and wine, when he said unto them. (Luc. 22.) this is my body, which shall be given for you: do this in my commemoration. Finally they received from him all power, which belongeth to the office of priesthood, and episcopal dignity. And every one of them, left the same power to their successors, in those country's, and in those churches, which our Lord commended to them to convert and govern. And at this time to be silent of the rest, S. Peter chief of the Apostles in the city of Rome ordained priests, and deacons, and gave them all power which appertained to their offices, as he himself had received from our Lord jesus Christ. 5. And thus from S. Peter deduceth a continual succession of sacrificing massing priests, and Bishops in all this West part of the world; And among others teacheth how particularly this our kingdom of England had our massing priests, and Bishops by that deduction from S. Peter, and his successors in the Apostolic see of Rome. Stephanus Eduerists. (l. de Sacramento Altaris.) a learned Bishop many hundred years since, saith: sicut Magister docuerat, Apostoli se & alios communicando consecrationem corporis & sanguinis Domini facere caeperunt, & fieri per universas Ecclesias praedicando instituerunt. As Christ their master had taught, so the Apostles communicating themselves, and others, began to make the consecration of the body and blood of Christ, and by preaching instituted it to be done through all churches: and showeth how the canon of the Mass was used by S. Peter, & the rest from the beginning. Primo ficbat canonis mysterium. Before any thing was added by the Popes of Rome. And Paschasius Rathertus plainly saith, it was the common opinion in his time, that S. Peter was the Author of the canon of Mass: respice in Sacramentorum celebratione, instituente beato Petro, ut credimus, quid orat Sacerdos in canon. And then he addeth particularly, that by S. Peter's institution, the priest prayeth, v●… fiat corpus & sanguis dilectissimi filij tui Domini nostri jesu Christi: That it may be made the body, and blood of thy most beloved son, our Lord jesus Christ. Paschasius Ratbert. l. de corpore & sanguine Christi. 6. I read in an ancient Anonymus Manuscript history of this kingdom. (M. S. hist. incipit in principio creavit Deus. cap nomina summorum Pontificum.) post Passionem Christi anno sequenti beatus Petrus Apostolus tenuit cathedram sacerdotalem in partibus orientis annis quatuor, ubi primam Missam celebravit. Deinde venit Antiochiam, ubi cathedram adeptus, sedit annis septem, inde venit Roneam. The next year after the Passion of Christ, S. Peter the Apostle held his priestly chair in the parts of the east four years, where he first celebrated Mass. From thence he came to Antioch, where obtaining the chair, he sat seven years, from thence he came to Rome. The ancient English history, commonly called Caxtons history, because printed by him, thus testifieth: Peter the first Pope was ablessed man, and glorious Apostle of Christ, he was head of the church (after S. Hierome) 37. years, and he held his Bishopric in the east five years, and he said Mass. he made our Lord's body, then after he 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. years since writeth, how the Romans received the use and observations of their Mass (common to the western world) from S. Peter the chiefest 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 scholar and successor to S. Peter, Comestor, joannes Belethus, Pope Innocentius the third, Polychronicon, joannes Cantabrigiensis, Petrus de natalibus, Hesichius, Nicholaus Cabasilla, Germanus S. Beda, S. Hierome, Theonas, Cassianus. S. Anacletus, who was made priest by S. Peter, as he himself witnesseth, S. Epiphanius, jonas Aureliensis, our learned contryman, with diverse others, cited by Eisengrenius and others. And to take the warrant of Protestants with us, for this verity: first we have the testimony of the Magdeburgians from Martinus Polonus, and others, in quibusdam chronicis ut Martini & aliorum, not only that S. Peter said Mass, but in some sort the order thereof. Our first English Protestant Archbishop of Canterbury expressly acknowledgeth, that S. Peter said Mass both in the east, Missam dictan à Petro in orientalibus regionibus, and after he came into the west also, and that, illius traditio à Christi primo instituto ducentis amplius annis in prima Ecclesia duravit. The order of Mass which S. Peter used & taught, continued in the primative church above 200. years from the institution of Christ until the time of Pope Zepherine. Clem. Rom. l. 10. Recognit. histor. scholast. cap. 7. in act. Apostol. Io. Belethus l. de office diuin. cap. 124. Innocent. 3. Praefat. l. 1. Polychronic. l. 4. cap. 6. joannis Cantabrigien. in pupil. oculi. c. 8. Petrus de natalib. l. 4. cap. 108. Hesichius Hierosol. in act. cap. 20. & cap. 23. Levit l. 6. Nichol. Cabass. c. 28. the 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. Britanny. pag. 47. cap. 17. 8. And this Pope by this great protestants confession, was so far from changing any essential thing therein, to make it worse, that to insist in his words: donec eam Zepherinus 16. Romanus Pontifex quorundam suasionibus ad pulchriorem materiam formamque mutare voluit: until Zepherine the sixteenth Pope of Rome by the persuasions of some would change that Mass to a more excellent matter and form. And to put us out of doubt that Pope and S. Zepherine did make no change or alteration of this S. Peter's Mass, now after two hundred years, in protestants judgement, but that which rather honoured, then in any respect disgraced this holy sacrifice, all the change which this Protestant Archbishop findeth made herein by this holy Pope, is this, by his own testimony, that where before wooden chalices were used in some places, in those times of persecution and necessity, this Pope (to use this protestants words the 16. Pope of Rome) constituted that Masses should be celebrated with patens of glass. 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 things, thus expresseth: sanguinis Christi consecrationem in vit●…eo chalice, non ligneo, ut antea, fieri debere statuit. Pope Zepherine constituted, that the consecration of the blood of Christ should be made in a chalice of glass, & not of wood, as before was used. Robertus Barns in vita Pontific. Roman. in Sever. alij Zepherin. And further: Cum Episcopus celebraret Missae sacra, iussit omnes presbyteros adesse. He commanded that all the priests should be present, when the Bishop celebrated the sacrifice of Mass. 9 This is all S. Zepherine altered in this Mass of S. Peter, by these protestants own grant: Therefore it is sufficiently agreed upon both by Catholics and the best learned protestants, that according to the common opinion in that respect, S. Peter did not only and usually say Mass, being a massing and sacrificing priest, by his priestly consecration, but as the great Apostle of Christ composed an order, or form of saying Mass, and delivered it to the church to practise, and it was so accordingly received, and practised with the best learned & most holy men, the glorious lights of God's house, in that primative and freely confessed unspotted days of Christianity. What this holy order was, and how it did not differ in any substantial or essential matter from that Mass which the present Roman church now useth, I shall sufficiently prove, with the good leave, and liking, both of Catholic, & learned protestant authors, hereafter. 10. In the mean time, to make that which is already said unquestionable, S. Peter ever left in the renowned places where he lived, this holy doctrine, and practise of saying Mass. And whether soever he sent any Apostolic men to preach the gospel, this was a principal charge, & power bequeathed unto them. For Jerusalem where S. Peter first preached I have spoken sufficiently in S. james before, so for S. Mark at Alexandria, & the African parts. For Antioch also I have written what might suffice, yet will I add somewhat of the glorious successor of S. Peter there, S. Ignatius, whom S. Chrisostome the great ornament of that very church S. Felix, and Theodoret do allow me to call, the immediate substitute or successor of S. Peter there, and that by S. Peter he was consecrated Bishop, dextera beati Petri fuisse ordinatum Episcopum Ecclesiae Antiochenae, and, per magni Petri dexteram Pontificatum suscepit. Though I do not deny, but as S. Clement did to S. Linus, and Cletus at Rome, so S. Ignatius might and did give place to Saint Euodius at Antioch. Whom great Authors therefore name S. Peter's first successor there. (S. Io. Chrisostom. orat. de translat. corp. S. Ignatij Antioch. Felix. Rom. Pont. 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 far a massing priest, and earnest practiser and patron of this holy sacrifice of Mass, wherein Christ's sacred body and blood are offered, that as not only Theodoret and all Catholics with him teach, but as the grand protestants Beza, Peter Martyr, Scultetus, Whitaker, and others as enforced do grant, that S. Ignatius did condemn Simon and Menander for heretics, because according to their known heresy against Christ's true humanity, they did reject the sacrifice of his body and blood in the sacrifice of Mass: (Theodoret. Dial. 3. Beza Dial. Cyclops. Peter Mart. loc. 12. Missae. Scutlet. part. 1. Medulla. patr, l. 1. Whitaker contra Camp. & al.) They do not receive (saith S. Ignatius) Eucharist and sacrifice, because they do not confess the Eucharist to be the body of our Saviour jesus Christ, which suffered for our sins, which his Father by his bounty raised again. (apud Theodoret. supr.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 12. The protestants of Magdeburg. (cent. 2. col. 113. cap. 6.) acknowledge (which no man can deny) in epistolis Ignatij ut hodie extant utrimque legitur & sacrificium immolare, & Missas facere. We read both to offer sacrifice, and say Masses in the epistles of Ignatius, as they are extant at this day. And our English Protestant's confess in these terms. (Sutclisse subu. pag. 32.) We read in Ignatius this phrase, offer, and, sacrificium 〈◊〉, to offer, and, immolate sacrifice. And not to insist upon the words of S. Ignatius (Ignatius epistol. ad Smirnens.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the old translation turneth, ●…ssam facere, to say Mass, the other Greek words of this holy Saint which the Magdeburgian protestants do allow for his (Magdeburg supr.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do in all lexicons and Greek Authors, properly signify sacrificing, or offering sacrifice; and yet as that holy Father witnesseth, this was in his time the act and office of Christian priests. And saith: this priesthood, is the top or chief of all good things among men, and he that rageth against it, doth not reproach man, but God and Christ his only begotten Son, who by nature is the highest priest of God his Father, and he teacheth how an external sacrifice offered upon an external material altar, is a proper act of this holy priesthood. (Ignat. epistol. ad Hieron. epistol. ad Ephes.) And that this sacrifice in particular is, a medicine of immortality, a preservative against death, and procuring life in God. The bread of God, heavenly food, which is the flesh of Christ, and blood of Christ. Ignat. epist. ad Trallian. ad Ephes. & add Roman. 13. And if we attend S. Peter in his journey from the east to these western parts, as Rome, & from thence to this kingdom of Brittany, we shall still find antiquities, and monuments, though so many are lost, that he still continued his holy function in saying Mass, and neither there, nor here did or could consecrate any but sacrificing massing priests. This holy Apostle coming in his journey to Rome to Pisa a famous city of Hetruria in Italy, upon the Sea coast, with his disciples, we find ancient evidence, that he there said Mass, & in honour & memory of him a church was there builded, and after his death dedicated unto him, yearly frequented with great resort of pilgrims. (Martin. Peres l. de divinis & Apost. traditionib. part. 3. fol. 70.) and part of the very altar whereon he said Mass is there still kept in the sacrary of that church, with an antiquity in authentical old characters, testifying the truth hereof. Certa parte altaris ubi celebravit in sacrario templi maioris venerabiliter recondita, una cum testimonio literis valde authenticis & vetustis, hinc rei fidem minimè suspectam facientibus. Also there is at Naples, as both Catholics and protestants witness, an old church, where S. Peter said Mass, and the church thereupon called: Ad diui Petri aram: At the altar of S. Peter. (Benedict. Fulco l. de locis antiq. Neopolitan. Lindan. Apolog. jacob. Gualther. tabula chronographic. secult. 1. pag. 44.) at the entrance of the door whereof, this inscription still remaineth to keep it in remembrance. Siste fidelis. Et priusquam templum ingrediaris, Petrum sacrificantem venerare, O faithful man stay, and before thou enter into the church, worship Peter sacrificing. 14. For Rome we have still the portable and removable altar whereon S. Peter and many of his successors there in persecution said Mass. (Antiquitat. Eccl. Lateran. Romae. Breviar. Rom. die 9 Novembr. in dedica. Basilic. Saluatoris.) we have all his successors holy Saints and Martyrs almost 300. years by protestants confession, all of them sacrificing, and massing priests, as shall be manifest in their times and places, and the four first of them S. Linus Cletus, Clement, and Anacletus, consecrated and ordered massing and sacrificing priests, by their holy Master and predecessor S. Peter himself, as both they themselves and other ancient authors testify. We are warranted by our protestants with others before, that the form and order of the sacrifice of Mass which S. Peter composed, used, and delivered to the church, was without any change or alteration, continued in that church of Rome & these western nations above 200. years: from whence it appeareth consequently & plainly by these protestante writers, that this kingdom of Brittany receiving 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 days they suppose some addition to have been used in that Mass, invincibly prou●…th, that this kingdom with others did not only admit Mass, and massing priests in the first conversion thereof, but the very unchanged and unaltered Mass of S. Peter himself. We have the Catalogues and histories of the successions of Bishops in all renowned churches in this part of the world, which received their first Apostles and Bishops from S. Peter, that are preserved, testifying that these their first Apostles, Priests, and Bishops sent unto them from S Peter, were massing and sacrificing priests, and Bishops. If I could exemply but in half the number of them which were so ordered, and sent by S. Peter into Italy, Spain, Germany, and France, I should make to long a digression from the question of Brittany, which I chiefly handle, write a foreign history, and entertain my reader over much in such affairs: therefore I will only insist in some few of the chiefest, those that came nearest unto us, and with whom our Britan's in all probable judgement 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 think S. joseph of Aramathia that buried Christ, and lived, died, and was buried with us in Brittany, came into France with them. (Guliel. Eisengren. centenar. 1. part. 5. dist. 3. fol. 148. Theatre. of great Brittany l. 6. That the first said Mass we are taught, because we read, that he did minister the holy Eucharist, to S. Mary Magdalem after Mass was ended. Quod morienti S. Magdalenae post Missarum solemnia Sacrosanctam Eucharistiam administrasse legimus. Anton. Democh. l. 2. the Mass. contra Calvin. 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 being a massing priest, and his saying of Mass, at Marssiles in France, where he was Bishop, the holy vestments in which he said Mass being to this day preserved and to be seen in the cathedral church there, are sufficient witness. In Cathedrali Ecclesia, vestes in quibus Missam celebrabat, adhuc hodie conscruantur & monstrantur. Demochar. l. 2. contr. Calvin. 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 France by him, was in many parts of that nation so well known to our British Druids in those days, it is not unknown to any antiquary of these country's: And as little ignorance can any man pretend, that he was a massing sacrificing priest, for so renowned he was for this, that the infidels themselves then knew it, among whom the chief idolatrous priest or Druid of Limogen, as the french Annals tell us, forsook the town by reason of an Hebrew called Martial, who being come into Gaul, useth not wine, nor flesh, but when he offereth sacrifice to God: si non que au sacrifice de Dieu. Who building a chapel there, celebrated Mass in it. Celebré le Saint sacrifice de la Messe. S. Aurelian. in vet. S. Martialis. Doctor. Puel. D. Tigeon. Cl. March. Ro. Seigneur de Faux Augenin histor. Gallic. in S. Martial. Vincent. in specul. hist. cap. 41. Io. Gualt. Chronolog. ecclesiasticopol. an. Do. 56. And in that city still remaineth the holy altar, on which he used to say Mass whereof he himself maketh mention in his epistle, ad Bird galenses, & for that cause so honoured, that it is by public edict of parliament examining and approving the truth of that history, from ancient time, decreed, that seven candles should continually be kept burning before it, the body of that their Apostle being buried near unto it. Florimund. Remund. de Origen. haeres. l. 8. cap. 12. edict. inter log. parlam. Galliae de hac re. Anon videtis S. Martialem ad Burdegalenses nostros scripsisse, se aram Deo Israelis & martyri ipsius Stephano dedicasse? ea ara in civitate Lemogicum, ubi Apostolus ipse Aquitaniae quiescit, conspicitur, aedificata à Principe Stephano, quem ad Christianismum ipse converteret: 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, himself teacheth, what great honour and reverence is due to Christian sacrificing priests, and what an excellent sacrifice they offer of Christ's sacred body & blood in holy Mass: thus he writeth to his late converted 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 iware poterant: nunc autem multò magis Sacerdotes Die omnipotentis, qui vitam vobis tribuunt, in chalice & pane vino, honorare debetis. Before you were converted to Christ, you did honour your priests, which deceived you with their sacrifices, which did sacrifice to dumb and deaf statues, who could neither help themselves, nor you. But now much more you ought to honour the priests of God almighty, which give unto you life in the chalice, and lively bread. And a little after, speaking more plainly of this holy sacrifice, offered unto God, upon the altar, he saith: Sacrificium Deo Creatori offertur, in ara Christi corpus & singuinem in vitam aeternam offerrimus. Quod Iudaei per invidiam immolaverunt, putantes so nomen cius à terra abolere: nos causa salutis nostrae, in ara sanctificata proponimus, scientes hoc solo remedio nobis vitam praestandam, & mortem effugandam: hoc enim Dominus noster misit nos agere in sui commemorationem. Sacrifice is offered to God, our Creator, upon the altar. We offer the body and blood of Christ for everlasting life. That which the jews did offer through envy, thinking to abolish his name from the earth; we offer this upon an hallowed altar, knowing that by this only remedy, life is to be given unto us, and death to be avoided. For this our Lord jesus commanded us to do in his commemoration. 18. Thus this holy Saint, that stilleth himself. The Apostle of jesus Christ, who as he saith was present with Christ in his life, when he was buried, and see him after his resurrection. (Martial. epist. ad Burdegal. epestol. ad Tholosanos'.) was one of his 72. disciples, & was by special command of Christ unto S. Peter, whose disciple he after was, sent by him to be the happy Apostle of that country. And I have rather among many others in the like condition, cited this history of S. Martial, because morally to speak, the best learned Druids & others of this our Brittany, where the chiefest and commanders in that sect remained, could not be ignorant of these things; for both S. Aurelianus successor immediate to S. Martial at Limogen, and S. Martial also himself are most worthy witnesses, that Sigebertus the summus Sacerdos, high priest, Archflamen, and chiefest of the Druids sect, in those parts, was by S. Martial converted, to this his holy, sacrificing and massing Christian Religion. (S. Aurelian. in vit. S. Martial. & Martial. epistol. ad Burdegal. cap 3.) And S. Aurelianus doth make this his holy conversion so famous, that it could not be concealed, from the rulers of the Druids Religion in Brittany, whom it so much concerned. (Aurelian. supr. & annotat. in S. Martial.) for presently after, Benedicta, wife of the Prince of that Province, was converted by S. Martial, this high priest of the Druids: Sigebert being also converted, did break in pieces all their Idols, destroyed their Temples, except the Temple dedicated to the unknown God, and shivered the altars of the devil's into dust. Ipsemet Sigebertus Pontifex Idola omnia confregit minutim, & Templa evertit, excepto Templo ignoti Dei, & altaria daemonum in puluerem. Which S. Martial himself doth sufficiently insinuate, when he 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 devils were beaten into dust, we commanded the altar of the unknown God to be reserved for consecration. Which was dedicated in the name of the God of Israel, and Martyr Stephen, who suffered for him by the jews. 19 And if we come to the nearer parts of France, Paris, Roven, Brittany, Normandy, Picardy, and all the sea coast, we shall evidently see, that no other doctrine or practice of this holy sacrifice of Mass, could possibly have entrance into this kingdom: for in those parts we find S. Denis the Areopagite, that glorious massing, and Mass teaching Father, S. Paul's scholar, sent thither by the massing Pope, S. Clement, with his massing companions, S. Rusticus, and Eleutherius, and S. Nicasius sent a massing priest, and Bishop, by the same massing Pope. (Gregor. Turonen. l. 1. hist. Sur. in vit. Genovefuae. Metaphr. 3. Octob. Bed. & Vsuard. 7. id. Octob. Volater. l. 15. Breu. Rom. in S. Dionis. Arnold. Merman. l. Britoneses, Normandos, Rothomagenses, Picardos', omnemque maris Oceani tractum instruxit, formavitque fide S. Nicasius à S. Clement illue Apostolus delegatus imperante Nerone. Conuers. gent. tabul. Eccles. Rothomagen. And some think he preached and practised this doctrine also, in this our Brittany. Harris. Theatr. l. 1. 20. If we circuit further, and come to Gallia, Belgica, Collen, Mentz, Trevers, Lothoringia, Alsasia, Helvetia and those parts, we shall find in these days of the Apostles sent thither by S. Peter, S. Clement uncle to S. Clement the Pope, his glorious companions S. Mansuetus our contriman, Celestius, Felix, and Patiens: we see sent thither also by the same Apostle & his authority, S. Maternus, one of the 72. disciples of Christ, with S. Eucharius, Valerius, our noble Britain, 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. the Miss. Sebast. Munster. in Cosmograph. Bed. 18. call. Octobr. Wolfg. Bawr. in vit. praesul. Memetocern. Annal. Colonien. & Treveren. And that these were massing, and sacrificing priests, we have many authorities: only I will exemplify in the two chiefest, to which the others were subordinate in such affairs, and taught and practised as those two their superiors, S. Clement and S. Maternus did. 21, Of these it is evident, not only because they were both consecrated priests, and directed by that great massing priest, and Apostle S. Peter, whose command & order, and their own institution beeing●… holy Saints they neither did nor could violate, but also that they usually said Mass, as first of S. Clement it is testified, of his public, and solemn saying of Mass, Missarum solemnijs celebratis, wherewith he armed himself before he wrought that great miracle, in destroying the horrible dragon which had killed at Metz, so many men, & other creatures; by which public miraculous deed many were converted 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 perform this holy solemnity and sacrifice of Mass, he ordered clergy men, in diverse degrees, and orders, in diversis gradibus, which no Christians but such as allow the sacrifice of Mass, 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 provinces thereof, building diverse churches to holy Saints, as S. john Baptist, his Master, S. Peter, and others, was so renowned a massing priest, that among other his wonderful miracles. (Petrus Merssaeus Cratepol. Catalogue. de Archiepiscop. Trevern.) it is commonly delivered, and written of him, that he said three Masses in one day, in far distant places. Diversis ac longe distantibus locis. So renowned were these men for that most holy function, and office, so zealous and devout in the performance thereof, and God so well pleased, and served in that so sacred an exercise, that he did so miraculously concur unto it. THE XII. CHAPTER. Wherein is proved even by protestants, that whatsoever Apostle or other, first preached Christ in Brittany, brought sacrificing priesthood hither: and S. Peter first founded here our ecclesiastical Hierarchy, of sacrificing massing priests and Bishops. NOw we may hope that no man being by name a Christian, will be so opposite an Antichristian, to think, that Christ which could not teach errors, or contrary doctrines, and delivered 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 Africa, all of them as before, embracing in the Apostles time the holy sacrifice of Mass, and sacrificing priesthood: and an other for Brittany, quite different, and never heard of in any antiquity, never practised in any other form, or order, never registered in any monument. And seeing all the Evangelists, and Apostles of Christ, together with their disciples, were massing and sacrificing priests, and there were no other to preach, and propagate true Religion, in this, or any other nation, under heaven, but they, how could any Caluinistical communion, or other new device be imagined to have had being here? For whosoever it was, which any protestant doth, or will affirm, to have been the first preacher of Christianity in this kingdom, S. Peter, S. Paul, or S. Simon Zelotes, who only among the Apostles are reported in histories to have been in this kingdom, as our best learned protestant antiquaries with others truly acknowledge, or S. joseph of Aramathia, for which many contend, or whosoever, if they were priests (as priests they must needs be in all opinion Catholic or Protestant, that should found our church) they must needs also be massing and sacrificing priests, no other Christian priests being in the whole world at that time, as before is evident. Theatre of great Brittany lib. 6. Camb. in Britan. Godw. conuers. of Brit. Stowe hist. Holinsh. hist. of Engl. 2. And for those three Apostles, I have particularly proved in every of them, that they all, as also all the rest of that holy order of the Apostles which divided the world among them to convert it to Christ, were without any exception, massing priests. And if any man will persist in S. joseph 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 days, whosoever among them were priests, must needs also be massing and sacrificing priests, no others being either to consecrate, or direct them in their holy labours, but those which are manifestly proved such. And seeing we do not find in any antiquary Catholic or Protestant, but S. Joseph's both conversation and direction was either with, or by S. Peter, S. john, S. james, or S. Philip, Apostles, all these being acknowledged to be massing priests, whosoever in S. Joseph's company were consecrated, or directed by any of them, could not receive any other consecration, or direction. 3. But to do some honour unto this kingdom, of great Brittany more expressly in this kind, though the generally complained of, and lamented among antiquaries loss of our ancient records, and histories of these matters, will forbid me to write so fully as I could wish, of this subject, I will set down some of the chiefest, and first massing and sacrificing priests, and Bishops in this nation, and show plainly, how we had and ever continued, an holy and hierarchical succession of such sacred parsons from S. Peter, that greatest Apostle of Christ in all ages, offering the blessed body, and blood of Christ in the sacrifice of Mass, unto these times. So that it shall evidently appear, although this kingdom hath for situation been called an other world, yet it did never from the beginning of Christianity here, differ from the known Catholic Christian world, in these holy mysteries, until these times. 4. For the truth and verity of this first planting the sacrificing Christian priesthood, and sacrifice of Mass in this kingdom, it is little or nothing material whether it was S. Peter, S. Paul, or S. Simon Zelotes, or S. joseph of Aramathia, or any others, disciples to any of those, or any others of the Apostles, because as before is proved, they all agreed in these holy things; yet to know who was our first founder and Father in Christ, to whom we owe for that the greatest reverence, dutiful children should, and aught to perform, to derive from him, our happy hierarchical succession in holy things, and to know the truth which some have veiled and obscured to much, it is a thing most worthy our knowledge, and our shame if we should dwell in ignorance thereof. Therefore to be brief, because it is lately and largely proved, that S. Peter was this our first parent in Christ, by all testimonies, for this place it will suffice, to show how the best learned English Protestant antiquaries most backward in this business, by certain Maxims or undoubted grounds in antiquity, do consequently and by an evident necessity, bind themselves and all others to be of this opinion. Stowe and Howes histor. 5. First they say the twelve Apostles divided the world amongst them, to convert it. Secondly, which followeth from the former, that this kingdom fell in division to one of these Apostles·s Thirdly, that there is a silence in histories, that any Apostle, but S. Peter, S. Paul (this none of the twelve) and S. Simon Zelotes were here. Fourthly, that this kingdom received the faith (if not sooner) in the beginning of the Empire of Claudius. Fiftly, that in his time many Christians came hither from Rome, and diverse here were in that time converted to the faith of Christ. Sixtly, that S. Paul came not to Rome, nor any of these western parts, while long after the death of Claudius, in the days of Nero, as the scripture itself with all histories is witness thereof. Seventhly, none of them doth affirm, that S. Simon Zelotes was here at all, but if he were here, they incline to think he came not hither until the coming of S. joseph of Aramathia, in the 63. year of Christ, when in all opinions diverse of this kingdom were Christians almost 20. years, and some priests of this nation very long before that time. 6. From hence an half blind man must needs make this undoubted, and infallible conclusion, that S. Peter was our first Apostle and Father in Christ. These protestant antiquaries of England give us further warrant both from themselves and antiquity, that S. Peter did in every Province appoint one Archbishop, whom all other Bishops of the same Province should obey. Peter preached in no place, but he there ordained Bishops and teachers, and founded churches. And that it is confirmed almost 800. years since by Simeon Metaphrastes (a learned Saint of the Greek church) out of the Greek Antiquities, and diverse others that S. Peter preaching the word of life in this Island, he here founded churches and ordained priests and deacons. And except S. Peter himself, S. john, S. james, S. Mark and S. Timothy with whom they Parallel S. Aristobulus our first Archbishop, were not Archbishops, this great Saint was by their allowance our Archbishop in Brittany, and as before so constituted by S. Peter, no other being then to ordain him to that dignity in this nation, all which our protestants thus write with public warrant and privilege. john Whitguift answer to the admonition pag. 65. sect. 1. and def of the answ. pag. 318. Clem. Rom. apud eund. & Polydor. Virg. l. 4. the invent. c. 12.13. Sutcliff. Subuers. pag. 3. Theatre of great Brittany l. 6. cap. 9 Sim. Metaphrast. die 29. jan. Eisengren. centen. 1. Thom. Rogers in artic. Relig. of Engl. articul. 36. 7. Therefore except this great massing priest and Apostle S. Peter should be of an other opinion and practice in these things in this our Brittany, than he and all the other Apostles had been in all other times and places before (which no Christian can once imagine) he also consecrated massing and sacrificing priests, and Bishops in, and for this kingdom. And although our losses of such sacred monuments have been great, yet we have not altogether lost the memory of all their names: one and the first which I find in histories, was S. Mansuetus natione Scotus, borne in this kingdom of great Brittany, and by the antiquities of the church of Toul in Lorraine claimed to be the first Bishop of that city, so likewise of the church of Treuers, except the identity of the name deceiveth me, to be afterwards living very long Archbishop there, because he made much stay or residence in those places, yet both our learned contriman S. Marianus, and Methodus, ne'er the Apostles times affirm, that he as others which they there name, S. Clement, Felix, Rusticus, Moses, Martinus etc. preached both, in propria provincia & exterius, both in their own and other nations. Annal. Tollens. Arnold. Mirman. in Theatr. conuers. gent. Belliforest Cosmograph. Petr. Merssaeus Catalogue. Archiep. Treverens. in S. Mansueto. Marian. Scot l. 2. aetat. 6. col. 254. Method. apud eundem supr. 8. This holy contriman of ours being consecrated priest by S. Peter, that great massing priest, and Apostle, must needs himself also by that, if we had no other argument, be a massing priest. But we are not so straightened of proofs in this matter, for we have warrant by the French & Germane histories, that he was one of the companions of S. Clement uncle to S. Clement the Pope, that great massing Archbishop of Metz, sent thither as Arnoldus Mirmannius thinketh in the time of Caius Caligula: so ancient a massing priest he maketh this our glorious contriman. Arnold Mirm. supr. Annal. Tullen. Bellifor. supr. Gul. Eisengren. centur. 1. Petr. de natal. l. 11. Demochar. l. 2. the Miss. contra Calvin. Caio Caligula Imperante, Tullenses habuere Apostolum, suaeque in Christum fidei primum Antistitem S. Petri Apostoli discipulum S. Clementis 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, he being a Scot by nativity. Eisengrenius, and the Authors he followeth, hath the same, only saying he was made Bishop of Toul Anno Christi 49. in the 49. year 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 Brittany had a massing priest made by S. Peter, whose disciple he was, in the 40. year of Christ, and the same a massing Bishop within 9 years after, the sacrifice of Mass, being of continuance here above 1580 years, it maketh a sufficient time of prescription to claim title of continuance. And he was one of the oldest massing priests and Bishops, that I find of this nation, only S. Kentigern equal perhaps unto him therein, for the annals of Treuers say that this S. Mansuetus (I find no other in that time) was successor to the great massing Archbishop of that city S. Maternus, of whom I have spoken before, Anno Domini 160. in the 160. year of Christ: at which time by many author's King Lucius and this kingdom was converted; and besides many such priests had 28. massing Bishops, as I shall demonstrate in the next age. Petrus Mersseus Catalogue. Archiep. Trever. an. 160. 9 And very probable it is, even by our English Protestants. The Protestant Theatre of great Brittany l. 6. teaching that about this time between the 40. and 50. year of Christ, many in Brittany became christians, as namely Pomponia Graecina, the wife of the Romans Lieutenant, Aulus Plautius, and about the same time S. Beatus, and his holy companion Anonymus, but that a Germane writer calleth him Achates, made massing priests by S. Peter, & directed by him, this holy massing priest S. Mansuetus had some cooperation in that happy business. And that these our two renowned countrymen S. Beatus and his companion, were sacrificing massing priests, it is evident: first because they were here first instructed in the faith of Christ by them, which of necessity (no others being here, or else where at that time) were massing priests: secondly because as these protestāns both German & English tell us they were further instructed & directed by S. Peter a massing priest and Apostle, & if perhaps (which these men do not insinuate, S. Peter was martyred before they were consecrated priests, yet being consecrated at Rome, without all question, where none but massing Bishops and consecrators were, S. Linus, Cletus or Clemens, they must needs be consecrated massing priests, which is further proved by the places of their most abode after, S. Beatus living in and being the Apostle of Helvetia, where about many massing priests before remembered consecrated by S. Peter, as S. Eucharius, Valerius, Clemens, Mansuetus, his contryman, with others were. The other came into his own country of Brittany here, where (as before) as he could find none but massing priests, so he left behind him no others, as I shall prove hereafter. 10. And manifest it is, that our Christian Britan's which were conversinge at Rome, when and where they were consecrated, and with whom they also at their being there conversed, were for their qualities, sayers, or hearers of Mass. Which is clearly proved by the Christian family of our noble contriwoman Claudia, or Sabinella, wife to Aulus Pudens; whose house by the Roman antiquities, as it was the first lodging of S. Peter the Apostle, that great massing priest, so it was their chiefest place of saying, and hearing Mass: Maiorum traditione praescriptum est, domum Pudentis Romae fuisse primum hospitium Sancti Petri, illicque primum Christianos convenisse ad Synaxim coactam Ecclesiam. Martyrolog. Rom. in S. Pudente, Praxede, Pudentiana, Donato & Timotheo. Baron. ib. annotat. die 19 Maij. Where we see, it the first and principal massing church in Rome, both for the Britan's & Romans also, that were Christians, and the best residency S. Peter or his successors which were the consecrators of priests there had at that time. And he had such care of this house and family, that not only the parents, Pudens, and Claudia, but all their children S. Novatus, S. Timotheus, Pudentiana, and Praxedes were by him instructed in the faith, and S. Timothy was made massing priest, as the ancient Roman martyrologue and others witness. Romae depositio S. Novati, filij beati Pudentis Senatoris, & fratris S. Timothei presbyteri, & sanctarum Christi virginum Pudentianae, & Praxediss, qui ab Apostolis eruditi sunt in fide. Martyrolog. Rom. die 20. junij. Vsuard. eod. die. Baron. annotat. in 20. diem jun. act. S. Novati & S. justine. Therefore this S. Timotheus our holy contriman by his blessed Mother S. Claudia, being instructed by S. Peter a massing priest, and consecrated by a massing priest and Pope, and resigninge his house to be a massing church, as will evidently appear in the beginning of the next age, when I come to that notorious massing priest and Pope S. Pius by our protestants confessions, who dedicated that house for a massing church, must himself also by these protestants be a massing priest, and his holy parents brother and and sisters sacred Virgins, with the rest of our Christian countrymen there, be reverencers and frequenters of holy Mass. 11. The like I might without reproof write of others, whose names I have else where remembered, that probably they preached in Brittany, in this age, and out of question were massing priests, but having so many certain and evident examples without exception, I need not the assistance of probabilities, only because we are assured by great English Protestant's Bishops and others, that as the truth is, there is a mutual relation and dependence, between an altar and sacrifice, and that an altar doth as naturally, and as necessarily infer a sacrifice, as a shrine doth a Saint, a Father a son. (Morton. Apolog. part. 2. pag. 82. Morton appeal l. 2. sect. 1. pag. 162.) these protestants confess unto us again, which they cannot deny, that long before they imagine any alteration of Religion in the church of Rome, this kingdom had Christian altars, (Theatre of great Brittany l. 6. Gildas l. de excid.) and among others they justify unto us the antiquities of Glastenbury, which assure us, there was an altar in the old church there builded by S. joseph of Aramathia, and his holy company; and this altar and holy place was of such reverence, that the holy Saint Patrick with others, desired to be buried by that holy altar, and an Angel from heaven did assign him that place of burial. Sepulturam Angelo monstrante, flamamque ingente de eodem loco cunctis videntibus erumpente in vetusta Ecclesia in dextera parte altaris promeruit. Where we see an Angel from heaven, and with a great sign, and miracle, openly before all people present, cunctis videntibus, to give testimony to the worthiness of the holy altar, & place in respect thereof. Io. Leland in assert. Arthur. Math. Park. antiquit. Britan. Stow hist. Godw. conuers. of Brit. antiquit. Glaston apud Capgrau. in S. Patric. Gul. Malm. l. antiq. caenob. Glast. 12. And not without just cause & deserving by these our protestāns who in Gildas as they allow him, & who wrote as they commonly teach, when the Britan's still held the Religion delivered unto them in the Apostles time, without alteration, do testify, that the altars here from the beginning were, sacra altaria, Sacrosancta altaria, sacrificij caelestis sedes, holy altars, sacred altars, the seat of the celestial sacrifice, altars at which priests did sacrifice and say Mass, Sacerdotes sacrificantes inter altaria stantes. Altar's sanctuaries and privileges, refuge for such as fled unto them, testified by our protestants themselves. Gildas epistol. de excid. & conquest. Britan. edit. per protestant. who further witnessing that the first general council of Nice was received here in Brittany in the daies of Constantine, and now by our protestant statute is of high authority, and undeniable in England, witness also: The Ni●…en council in that canon which calvin and all other receive, saith plainly, that the Lamb of God offered unbloodely, is laid upon the holy table. Stowe and howes histor. an. 542. theatre of great Brittany l. 6. statut. an. 1. Eliz. Regin. & 1. jacob. Regis. Fraunc. Mas●…n with direct of the protest. Archb. Abbot's book of consecrat. pag. 243. and the sacrifice of Christians being as is invincibly proved, the most holy body and blood of Christ, and the altar the place whereon it is offered, by that connexion in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mutual correlatives, and inseparable, & nomine & re, it cannot possibly be otherwise. So that if any testimony of heaven or earth, men or Angels, Catholics or Protestants will satisfy in this matter, it is manifestly convinced, that S. Peter preached and established a sacrificing priesthood, and the doctrine and practice of holy Mass in this our nation. 13. And yet if any man is desirous to hear S. Peter himself confirm that from heaven, which he so approved on earth, we may add such his testimony also to the holy Angels before, and bring other Apostles from heaven also, that were massing priests when they lived here, to justify the same, in, and to this kingdom. We read in the anciently written life of S. Samson Archbishop of york, when our protestants say the Britan's still kept their Apostolic first received Religion, a man so holy and miraculous that S. Iltutus prophesied of him being but a boy of seven years old, that he should be a light to this nation, the chief of all, and Archbishop very profitable to the church of God. Cum septem esset annorum ad S. Iltutum Abbot '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 Catalogue. in vita S. Sampsonis Ep. & Confess. he was made a deacon, and after a massing priest by the great massing priest and Bishop S. Dubritius the Popes Legate, consecrated by the massing Bishop S. Germanus, who was sent hither from S. and Pope Celestine, to settle the church of Brittany; both when he was made deacon and priest, a dove descended upon him and stayed immovably until the office was ended. Being made a priest, he was so glorious and renowned a massing priest, that always in his life he had Angels assisting and ministering unto him whensoever he said Mass. Omni tempore vitae suae Angelos dum celebraret, sibi assistere & in sacrificio ministrare videre meruit. Yet this man above all of this nation, was in such favour with God, S. Peter, S. james called the brother of our Lord, S. john the Evangelist and the court of heaven, that these three great Apostles, with a great company of celestial citizens, densissimis candidatorum turmis, appeared unto him, and S. Peter told him, that our Lord jesus Christ had chosen him to be a Bishop: and soon after an Angel appeared to S. Dubritius, and commanded him to consecrate S. Samson a Bishop: in whose consecration they, that were present did see a Dove sent from heaven to stand immovably upon him. Nec multo post Angelus Domini beato Dubritio apparens, Sampsonem ordinari Episcopum praecepit, in cuius consecratione qui aderant columbam caelitus emissam 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 appear about the dedicatinge of the church of westminster, as many both holy and ancient Catholic writers, and protestants antiquaries assure us, and the circumstances of the history demonstrate it to be true, he sent this charge and command to S. Mellitus Bishop of London, who had determined to dedicate it the next day following: I have dedicated the church, and by authority of my sanctification prevented the episcopal benediction. Therefore tell the Bishop what thou hast heard and seen, and the signs remaining will justify thy words to be true. Therefore let him abstain from dedication, and supply that which wanteth, to offer there the holy sacrifice of our Lord's body and blood. Ego sum Petrus qui cum meis civibus constructam in meo nomine basilicam dedicavi, episcopalemque benedictionem meae sanctificationis authoritate praeveni. Dic ergo Pontifici quae vidisti & audisti, tuoque sermoni signa parietibus impressa testimonium perhibebunt. Supersedeat igitur dedicatione, suppleat quod omisimus Dominici corporis & sanguinis Sacrosancta mysteria. S. Alured. Rival. M. S. in vita S. Eduardi Regis & confess. jacob. Gen. Episc. in eius vit. & M. S. antiq. Sur. in vit. eius & Capgrau. in eius vit. Franc. Mason l. of consecrat. here we see, that S. Peter now in glory, both allowed and commanded the sacrifice of Mass, which when he lived and conversed on earth, he had practised, frequented, and instituted with so great diligence and devotion. 15. So likewise when in the time of the Danish fury here, he appeared to comfort this afflicted country, where he had preached and taught this holy doctrine, he did not choose any man to reveal his glad tidings unto, and the delivery of this kingdom, but S. Brithwold, that great and famous massing priest, and Bishop of Winchester, or Wilton, and in the most known massing place of England, the Abbey of Glastenbury, and did foretell, how S. Edward King and confessor, that most great reverencer of holy Mass, perhaps yet unborn, and borne in exile in Normandy, should be King in England, and deliver it from those floods of miseries, wherewith it was then surrounded, and long time had been. And to assure us this was a true vision, and prophesy of S. Peter, and he an approver of all lovers of holy Mass, as God also is, this he 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 civibus, utilis Ecclesiae, laudabilemque vitam sancto fine concludet. It shall come to pass, when thou shalt sleep with thy Fathers, our Lord will visit his people, and our Lord will cause a redemption of his people. For he will choose unto himself a man, according to his own hart, which shall do all his desires, who by my help obtaining the crown of England, shall make an end of the Danish fury. For he shall be acceptable to God, grateful to men, terrible to his enemies, amiable to his citizen's, profitable to the church, and he shall conclude his laudable life, with an holy end. And the holy and learned writers of his life thus immediately add: all which things the event of the thing proved to be fulfilled in S. Edward. Quae omnia in beato Eduardo completa rei exitus comprobavit. Therefore this must needs be a true vision, and prophesy of S. Peter. Alured Rival. l. de vit. S. Eduardi jacob. 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 King that left the hereditary miraculous power of curing the disease called the King's evil obtained by his piety, to his successors. This is that great reverencer of massing priests, this is he who at the time of elevation at holy Mass in England, upon Whitsunday did see by revelation the King of Denmark drowned in the sea by the coast of Denmark, as he was taking ship to come to invade England, and his navy dispersed, which, peractis Missarum solemnijs, as soon as Mass was ended, he confidently related. This holy King, to speak in protestants and their author's words. (Stowe histor. in Edward Confessor.) before the day of his nativity was elected of God, who persevering in chastity, led all his life dedicated to God in true marriage, wherefore as we have known proved by good and sufficient men being witnesses, God greatly glorified him in his life with wonderful signs. Therefore it is evident that S. Peter, and God himself, with the whole court of heaven, did, and do allow of massing priests, and the holy sacrifice of Mass, not only as it was celebrated in the beginning, but after all additions which protestants write, or imagine, were put unto it; for after all these added and long after, as we see, both S. Peter and God himself did thus approve, and honour the both reverend sayers, and hearers of that blessed sacrifice. THE XIII. CHAPTER. Wherein is proved, 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' King in Brittany, the Britan's both at home and abroad used the sacrificing priesthood, priests and Mass. HItherto we have spoken of S. Peter, who being martyred by Nero the Emperor, it is a question whether S. Linus, whom (and S. Cletus) he had consecrated Bishops at his being at Rome before he●… came into these West parts, or S. Clement did immediately succeed him; S. Leo the second with our renowned countrymen, S. Marianus, Florentus Wigorniensis, and to speak in Martinus Polonus words. (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 chair of the Roman church, do say, that Linus and Cletus did not sit as Popes, but as coadjutors of the Pope, to whom S. Peter in his life only committed the dispensation of ecclesiastical things: for which being endowed with so great authority, they deserved to be 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 ut Pontifices, sed ut summi Pontificis coadiutores, quibus in vita sua beatus Petrus unam tradidit ecclesiasticarum rerum dispensationem: propter quod tanta authoritate dotati, meruerunt in catalogo Pontificum poni. Clementem vero ipse beatus Petrus successorem constituit. Which S. Clement himself as he is commonly received, doth also likewise affirm of himself, and S. Leo saith: Linum & Cletum nihil unquam legibus suis ex pontificali ministerio, potestatiuè egisse, sed quantum eis àbeato Petro praecipiebatur, tantum solumodo agebant. Linus and Cletus did nothing at any time by their laws by papal ministry or power, but how much was commanded them by S. Peter, so much only they did. Clem. Roman. epistol. 1. Leo Papa 2. epist. decretali supr. apud Marian. Wigorn. & alios. which we find in their lives that the first, ex praecepto Petri Apostoli constituit, ut mulier in Ecclesiam velato capite intret: constituted by the commandment of S. Peter, that a woman should have her head covered, when she entered the church. The other by the precept of S. Peter ordained 21. priests in the city of Rome. Cletus, hic ex praecepto Petri, viginti & unum presbyteros ordinavit in urbe Roma. Martin. Polon. supputat. in Lino & Cleto & alij. 2. But because many others, and great authors incline to think they were Popes, I meddle not to discuss this matter, little pertinent to my present purpose, because very little is written of them: But this most certain it is, that whether they were Popes, or no, being consecrated by S. Peter that known massing priest, and Pope, and having S. Clement their successor, that known, massing Pope, they must needs be also massing priests, and Popes, if they were Popes. And for S. Linus who as both Catholics & Protestants testify, did write the acts of S. Peter in the same sort as they are published, giveth plain testimony, to the daily saying of Mass, & offering therein the blessed body and blood of Christ, and showeth how the sign of the Cross was used in the celebration thereof every day: o crux quae quotidiè car●…s immaculati Agni fidelibus diuid●… populis. Linus in histor. pass. S. Petri. And it is proved not only by histories, but S. Paul himself doth sufficiently incline us to know, that his chief lodging was in the then chief massing house of our Christian Britan's, at Rome, and not only of him, and other the Popes, but such holy disciples as came to Rome unto them: for writing unto S. Timothy. 2. Timoth. 4.) he remembreh only to salute him, but four parsons, Eubulus, Linus, Pudens, and Claudia, which seem to have had all, or the most of their permanency in that house, where S, Timothy also had been entertained when he was at Rome: and therefore they alone salute him, being as S. Chrisostome and Theodoret well note upon this place, the most eminent Christians then in Rome. S. Chrisostom. & Theodoret. in 2. Tim. 4. for S. Linus was a Bishop there ordained by S. Peter, and the other three renowned for their harbouring of the Christians, there at that time, as most certain it is of Pudens and Claudia, and not unprobable as I have showed in other places that Eubulus was our noble contriman and Father to Claudia, and so for his hospitality to the Saints of God, first remembered in this salutation, all histories being silent of him and no other nation claiming him to be from them. 3. Therefore this being then so renowned a receptacle, and massing house, although S. Linus did not intermeddle in sending priests, or preachers into this, or any other country, yet the Christian Britan's which lived at home, could not be ignorant what was done in such things, in this holy house of our so eminent Christians at Rome, seeing there was continual traffic and intercourse between Rome and Brittany at that time, and so much even in spiritual things by our best protestant antiquaries of this kingdom. (Theatre of great Brit. l. 6. Matth. Parker. antiquitat. Britan. pag. 2.3. Godwin. convers. of Brittany pag. 17.18. Cambd. in Britan. Stowe histor.) that they asscribe a great part of the labours and means of planting the faith of Christ in Brittany, to our holy British Lady Claudia, and those of that house in Rome. All of them being Christians, as both Catholics and Protestants write, totamque suam familiam Christi fidem amplexos, and that number so great, that there were in it in the beginning of the next age an hundred men, wanting four, nonaginta sex homines, that were Christians, and not fewer in this time by probable opinion, the owners of the house being both so honourable and religious, all of them hearers at the jest, and frequenters of this most holy sacrifice. vit. S. Pudentianae in Breviar. Rom. die 19 Maij. 4. And to speak in a Protestant Archbishops, & great antiquaries 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 una baptisati fuerunt, à quibus Euangelij ignicula per totam gentem Britannicam dispersa, viritim ad multos pervenerunt. Neither is it only to be judged likely, but true, that in so noble a family with Claudia, there were Britan's her countrymen, which were baptised with her, by whom the small fires of the gospel dispersed throughout the whole nation of Brittany from man to man, did come to many. And not only those reverencers of holy Mass which were of the family of Lady Claudia, but many others in Rome, at that time, both Roman and British Christians, in their own parsons coming from thence into Brittany, parsonally performed these holy offices, as our Theatre protestants, thus assure us. Theatre of great Brittany 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 banish and persecute the Christians in Rome, many Romans and Britan's being converted to the faith, fled thence into these remote parts of the earth, where they might, and did more freely enjoy the liberty of their professions. Which an other Protestant Bishop and antiquary speaking of these days of Claudia, thus confirmeth. (Godwin conuers. of Brittany pag. 18. cap. 3.) Of these times we speak of, I doubt not we may use the words of Cassiodorus, it was not counted unlawful for those to be Christians, that dwelled beyond Italy and France, as in Brittany. Whereby undoubtedly it came to pass, that many professing Christ, not daring to abide ne'er unto the hart of the Empire, made choice of our Brittany, where to lead their lives in such sort, as they might enjoy liberty of conscience. And he noteth in the mergine: Brittany a refuge for Christians. 5. Therefore although we should follow their opinion, that say S. Linus and Cletus executed the papal function, excluding S. Clement until after their death, though we find no priests purposely, sent by them unto this kingdom, or other nation, yet the protestants themselves do freely grant. 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 priests by the great massing priest and Apostle S. Peter, Petrus Apostolus Linum & Cletum presbyteros ordinavit, and both of them did also make priests, S Linus 18. as both Catholics and protestants teach, and diverse Bishops: and S. Cletus by S Peter's command consecrated in the city of Rome 25. priests, which being commanded by a massing Apostle, and performed by a massing Bishop, must needs be massing priests, and all those so many Christians of these times by our protestants before either Britan's or Romans, which either by their concurrence at Rome still staying there, or by personal presence being come, and staying here, gave assistance and help towards the instruction and conversion of this our Brittany, must needs be either sayers, or hearers of Mass, and practisers and approvers of that holy sacrifice, and so joined themselves with those massing priests, and Bishops in this kingdom, which I named before and lived long after this time, as I shall show hereafter. Or if we will rather incline to them that say, these two were only coadjutors and not Popes, but give the papacy in this time to S. Clement as some Protestants with many Catholics before, and others hold, to speak in a protestants words (Robert. Barnes l. de vit. Pontif. Romanor. in Petro. Petrus ordinavit Clementem, sui officij vices ei committens:) Peter ordained Clement, committing the place of his office unto him: It must needs even by that title be, that as he was sacred and received this charge and power from that great massing priest, and Bishop S. Peter, so he also received from him that holy sacrificing priesthood, and power, and succeeded him in that, as other sacred papal functions, of whom I am to speak in the chapter following. THE XIV. CHAPTER. How during the time of S. Clement his papacy, and all this first hundred years of Christ, our Christian Britan's, together with all others continued these holy doctrines and offices of sacrificing priesthood, priests, and the sacrifice of the blessed body and blood of Christ in Mass. THis holy and learned Pope, and successor to S. Peter, S. Clement, whether he presently executed that highest pastoral function, or of humility gave place to S. Linus, and Cletus more anciently consecrated Bishops, at and for Rome by S. Peter, being himself consecrated as before a massing priest, and most devoutly and religiously as I shall demonstrate, continually executing that holy massing and sacrificing priestly power, and duty, did not only in general impart it to this nation, as he had care and charge of the whole church committed unto him, nor in particular because he had residence and much continuance with our Christian Britan's at Rome as S. Cletus, Linus and Peter before had, but because in all probable judgement, he was long time here in Brittany with S. Peter, and after by the same great Apostle charged in one of his last admonitions unto him, to have an especial care of this kingdom of Brittany in particular, both which are easily proved by the words of S. Peter unto S. Clement, as he himself thus relateth them, and produceth them, as one among other reasons, why above all others so many worthy men, he made choice of S. Clement to be his successor. Clemens Rom. epistol. 1. ex verb. S. Petri. mihi ab initio usque ad finem comes itineris & actuum fueris, quaeque per singulas civitates, me disputante solicitus Auditor exceperis. Thou hast been a companion of my travails, and deeds from the beginning unto the end. Thou as a careful Auditor hast observed what I have preached in every city. 2. And to him again: If I had any other better than thou, or any had been so diligent helper of me, or any had so fully received my doctrine, and learned my ecclesiastical dispositions, if I had any such other, I would not compel the unwilling to undertake this good work. 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 manner. When he was to die. Audite me fratres & conserui mei, quoniam ut edoctus sum ab eo qui me misit, Domino & Magistro meo jesu Christo, dies mortis meae instat, Clementem hunc Episcopum vobis ordino, cui soli meae praedicationis & doctrinae cathedram trado: Qui mihi ab initio usque in finem comes in omnibus fuit, & per hoc veritatem totius meae praedicationis agnovit: Qui in omnibus tentationibus meis socius extitit, fideliter perseverans. Hear me o my brethren and fellow servants, because as I am taught by him that sent me, my Lord and Master jesus Christ, the day of my death is at hand, I ordain this Clement to be your Bishop, to whom alone I commit the chair of my preaching and doctrine, who hath been a companion unto me in all things, or places from the beginning to the end, and thereby knoweth the truth of all my preaching. Who hath been my fellow in all my tentations, faithfully persevering. 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 seeing S. Peter was in Brittany as I have showed before, and our protestant antiquaries allow of those ancient records, which almost 800. years since were alleged for reverend antiquities, and say, that S. Peter stayed long time in this our Brittany, converted many, founded churches, and ordained Bishops, priests, and deacons; quo in loco cum longo tempore fuisset moratus, & verbo gratiae multos illuminasset, & Ecclesias constituisset, Episcoposque, & presbyteros, & diaconos ordinasset. Protestant Theatre of great Brit. lib. 6. cap. 9 antiquitat. graec. apud Sim. Metaphrasten die 29. junij. Laurent. Sur. 29. junij: and was such a massing priest and Apostle, as I have showed before, S. Clement this his unseparable companion, in all times, and places, from the beginning to the end, and the best learner, follower, and observer of his doctrine, and practise in holy Religion, must needs be here in Brittany, with him staying here long time, longo tempore, and be as his Master S. Peter was, a massing priest. And S. Peter having consecrated for the Romans two Bishops, S. Linus, and Cletus before, S. Clement could not be only for that place. And the commissionall words of S. Peter to S. Clement, are general for all Christians, without limitation of place, or parsons, to supply the place, and parson of S. Peter, who was chief of all. So this must needs include our Britan's, being so many of them then Christians at Rome, and his brethren and fellow servants in Christ, as the words be, equally as the Romans, or any others were: and our noble contriwoman S. Claudia her house having many more Christians in it, than any other in Rome, and the principal place of S. Peter's residence, when he conversed there, it cannot seem unprobable, that this great charge was committed to S. Clement by S. Peter in that house, where the ordinary assemblies of Christians were kept. And so of all nations, this our Brittany could not be left out, in that charge, and commission: which S. Clement himself doth sufficiently prove, in that epistle, wherewith others thus he writeth of S. Peter's charge unto him. S. Clem. Rom. epist. 1. Leo 2. epistol. decretal. Marian. Scot in S. Clement. Florent. Wigorn. in eod. 4. Episcopos per singulas civitates, quibus ille non miserat, perdoctos & prudentes, sicut serpents, simplicesque sicut columbas, iuxta Domini praeceptionem, nobis mittere praecepit. Quod etiam facere inchoavimus, & Domino opem ferente, facturi sumus, vos autem per vestras dioceses Episcopos sacrate & mittite, quia nos ad altas parts, 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 cognoverimus, illic dirigere sapientiores, & austeriores necesse habemus. S. Peter commanded us, to send Bishops very learned, and wise as serpents, and simple as doves according unto the commandment of our Lord, to all cities, to which he had not sent. Which we have begun to do, and by the help of our Lord will do hereafter and consecrate you (writing to the Bishop of Jerusalem) and send Bishops, throughout your dioceses, because we will have care to do it to other parts, as he commanded. We will send some to France, and Spain, and some to Germany, and Italy, as we desire to the other nations: and where the people are more fierce and rebellious, thither we have need to send more wise and austere men. 5. Where we evidently see, by S. Clement's own testimony, & consent of many ancient learned men embracing it, that he was charged by S. Peter to send Bishops, not only into Italy, Spain, France, and Germany, but into all these other nations, atque ad reliquas gentes, in which Brittany must needs be comprehended: & considering in what state of barbarousness this kingdom was in respect of Italy, Spain, France, and Germany also, before it became more civil by the Romans ruling and abiding here, and receiving the faith of Christ, there was no nation in this part of the world, known then to the Romans, that might be so truly termed, ferociores & rebelliores gentes, more fierce and rebellious nations, than these of Brittany, as not only the Roman historians of those times but S. Gildas himself, a Britain, most lamentably bewailing it, their own British history, and others are sufficient witnesses. jul. 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 plainly saith, that he then already had, or would by the grace of God, send Bishops into all those country's, and that it was S. Peter's command unto him to send to all cities, where he himself had not ordained Bishops. Therefore we cannot doubt, but S. Clement did perform this commandment of S. Peter, and his own promise in sending some learned Bishops, and priests into this kingdom. S. Antoninus, Philippus Bergomensis, diverse in the opinion of Harrison a protestant, and Master Harris a late Catholic writer think he sent S. Taurinus hither. S. Antomn. Florent. Archiep. histor. part. 1. Philipp. Bergom. histor. in S. Taurino. Will. Harrison descrip. of Brittany, Harris theatr. l. 1. and this last affirmeth the same of S. Nicasius citing also Arnoldus Mirmannius, who plainly, saith that among other people, S. Nicasius instructed the Britan's in the faith, being sent thither Apostle by S. Clement: Britoneses, formavit fide S. Nicasius à S. Clement illuc Apostolus delegavit. Arnold. Mirmann. theatr. convers. gent. at which time there were no Britan's, but of this Brittany. 6. The same I may and not unprobably say, of S. Martin, to whom a church was dedicated at Canterbury in the time of King Lucius, and S. Marcellus, or by some Marcellinus, a British Bishop of this Land, or the ne'er ensuing time. And if any man objecteth, three of these S. Taurinus, Nicasius and Martin by diverse writers preached in France, this hindereth nothing, but rather proveth, seeing others affirm it, that they preached here also, S. Marcellus, or Marcellinus which was certainly a Britain, both preached, and was Bishop in a foreign country, so was S. Mansuetus, and S. Beatus in the same case before, and it is evident by Methodius, and Marianus already cited, that this was usual in those days, for the same men to preach not only in their own but foreign and strange country's. And our English Protestant publishers of Matthew of Westminster, incline to think so of diverse sent into France by S. Clement. (Matth. Westm an. 94.) among whom there are numbered S. Nicasius, and Taurinus; for where the Monk of Westminster saith, they were sent by S. Clement, ad locandum in Gallijs novae fidei fundamentum, to place the foundation of the faith in Gallia: these protestants give a larger circuit, and say plainly, doctores mittuntur versus occidentem, that S. Clement sent those doctors, S. Denis, Nicasius, Taurinus, Trophinus, Paulus, Saturninus, Astremonius, Martialis, Gratianus, julianus, Lucianus, Firminus, Photinus into the West, where Brittany is. Protestant Marg. annotat. in Matth. Westm. supr. an. 94. and very strange it should be if S. Clement as before having so great charge given unto him by S. Peter as well of Brittany, as Gallia, and by his own words and promise was to send Bishops into this our Brittany, should be so mindful of France so ne'er unto us, to send so many as we see, thither, and forget S. Peter, himself, and Brittany so much, as to send none unto it at all. 7. That S. Clement, and consequently those holy priests and Bishops which were consecrated, and sent by him into these parts, were sacrificing and massing priests, is manifest before, & his own works are so evident in this behalf, that if S. Clement was not a massing priest, and Bishop, and consecrated such, there neither is, or ever was any massing priest in the world. For he setteth down at large the whole order of that holy sacrifice, as it is now offered, and celebrated by Roman Catholics, proving that unbloody sacrifice to be the most holy body, and blood of Christ, so naming it, as also holy Oblation, Mass, 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. 3.4.5.72.) he remembreth also the consecrated Altars, whereon it was offered, altar clothes, and veals, for the altar, lights thereupon, church vessels of gold, and silver chalices, cruets, pales, incensinge, holy vestures by the Bishops, and priests at that time, the signing with the Cross, naming of holy martyrs, and their memories, the preface to the Mass, and canon thereof, wherein was offered the same sacrifice, Christ himself instituted. Prayers and sacrifice for the dead, the gospel and epistle read at Mass, the pax or holy salutation, and with other ceremonies the priests benediction at the end 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 material thing differeth from the present missale used 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 be a very unlearned objection, in this case for any man to say, that S. Clement's works have been corrupted: for evident it is before, that all his predecessors in the see of Rome, all the Apostles, Evangelists, and their disciples in all places, taught, and practised this holy doctrine, and sacrifice of Mass, so that except S. Clement should be singular against them all, in this point, which is manifestly untrue before, his books could not be corrupted, or corrected in this respect; and if they had been altered therein, they had been corrected to the common received truth, and not corrupted with errors. Secondly no man that saith S. Clement's works to have been corrupted, as Ruffinus and others, do say they were corrupted in any such matter, but by the Eunomian heretics, thrusting in some things, savouringe of their heresy, into his books. (Ruffian. Apolog. pro origen.) and Ruffinus and all those men were teachers, practisers and defenders of holy Mass. (Ruffian. histor. eccls l. 1. cap. 22.) Thirdly our protestants which grant the church to have been free from error long after the first 400. years of Christ, before which Ruffinus lived, and these books were corrupted as he with others testifieth, may not be allowed by their own Religion, to say these sacrificing and massing doctrines were errors, but truths of those unspotted times. And so it is not possible that excepting some thing tendings to the Eunomians heresy foisted into his works by them, any thing else about these matters should be thrust in; for Ruffinus who, as before was a patron, and practiser of Mass, and so teacheth it to have been the universal doctrine, and practise of the church of God, witnesseth, that whatsoever was corrupted in S. Clement's works, he himself being, Apostolicus vir, immo pene Apostolus, an Apostolic man, and almost an Apostle. Were such things as the ecclesiastical rule doth not receive; quae ecclesiastica regula omnino non recipit. Ruffin. Apolog. supr. therefore the holy sacrifice of Mass, and massing priesthood, being 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. Clement's works. 9 And to make this matter more sure, we have many and renowned Authors of that, and following times, saying clearly, that S. Clement did compose, and publish to the world, a form of Mass, which continued in succeeding ages, and such without any material change, or difference, as the whole church of Christ now useth. Among these is S. Proclus Patriarch of Constantinople, successor to S. Chrisostom that great massing prelate, who in his book of the sacred Mass, the traditione divinae Liturgiae, writeth in this manner. (Proclus Patriarch. Constantinopol. tract. de traditione divinae Liturgiae.) multi divini pastors, qui Apostolis successerunt, ac Ecclesiae Doctores, sacrorum divinae 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 revelata, in lucem edidit. Many divine Pastors, which succeeded the Apostles, and Doctors of the church, expounding the order of the holy mysteries, of the divine Liturgy Mass, committed it to writing, and delivered it to the church, among whom the principal and most renowned were S. Clement, the disciple and successor of that chiefest of the Apostles, which did publish to light, those holy mysteries revealed unto him by the Apostles. Where we see, that S. Clement did not only write the order of Mass, but is recompted in the first place, as one of the chiefest, that performed this holy work. 10. The others which he there nameth are S. james the Apostle, first Bishop of Jerusalem, S. Basile the great, and S. john Chrisostome, this man's spiritual Father, Pater noster joannes, cui aure a lingua cognomen dedit. Who as he saith did shorten the Apostles Mass, taking some things from it, because for the length it did not so well please some men, declined from that great zeal of the Apostles, and their time: for as he writeth in the same place, the holy Apostles were exceedingly devoted to this most holy sacrifice, as a thing most necessary, and principal 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 invenissent, fusissmè, & longa oratione Liturgiam decantabant. Haec enim divina sacra una cum dicendi ratione coniuncta, caeteris rebus anteponenda censebant, atque maiori & alacriori rerum divinarum, & sacrificij sacrosancti study & desiderio flagrabant, & illud obnixe amplectebantur. After our Saviour was assumpted unto heaven, the Apostles before they were dispersed through all the earth, assemblinge together, with agreeing minds, applied themselves to pray all the day: and when they had found much consolation placed in that mystical sacrifice of our Lord's body, they did sing Liturgy (Mass most largely with long prayer. For they did think these divine sacrifices joined with preaching to be preferred before all other things, and were incensed with a greater and more cheerful affection and desire of divine things, and the holy sacrifice, and did embrace it, with all their power. Hitherto this ancient Saint, and Patriarch. 11. Of Ruffinus I have spoken before, only I add here, that he being commonly taken to be the interpreter of many these works of S. Clement, where the holy sacrifice of Mass, and massing priesthood are so evidently approved, and acknowledging S. Clement's works had been in some things corrupted, ever taketh these for the true writings, and doctrine of S. Clement, and far from being corruptions, or insertions by others. The holy learned and ancient Bishop Nicholaus Methonensis. Episc. l. de vero Christi corpore in Eucharistia. having showed, how S. james said Mass at Jerusalem, S. Peter and S. Paul at Antioch, S. Mark at Alexandria, S. john and S Andrew in Asia, and Europe, concludeth with an eminency for S. Clement's Mass. Omnesque universae Ecclesiae ubicumque sint, per eam quam Sanctus Clemens conscripsit Liturgiam tradiderunt. And all the Bishops have delivered to the whole church, wheresoever dispersed, the Liturgy or Mass according to that order which S. Clement wrote. And to put us out of all doubt, he meaneth this of the holy sacrifice of Christ's body and blood in the Mass, that that his book 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. Clement's Mass, citing diverse testimonies, from thence for the real presence, of Christ in that most holy sacrifice, and diverse others deliver 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 evidently proved that S. Clement did not only write a form of the Mass, & practise, as a sacrificing priest that holy sacrifice but this was so renowned, that it was published by the Bishops, & received in all churches. And among these in this our Brittany, except the British antiquities themselves written before the union of the Christian Britan's with the disciples of S. Gregory, and the converted Saxons in this country do deceive us, which our English Protestant's generally extolling the credit of those monuments, and the Christian Britan's Religion, may not affirm. This antiquity so ancient as I have related, and purposely entreating of the first order of saying Mass, especially in France, and this kingdom of Brittany, comprehending England and Scotland, is in that respect though with a later hand writing thus entitled: prima institutio & varietas ecclesiastici seruity, praecipue in Britannia & Gallia: The first institution and variety of the ecclesiastical service especially in Brittany & France. And it termeth it, cursum, the course or order of the public Liturgy, or Mass thereby expressed. Bed. in Martyrolog. 4. call. januar. Beatus Trophinus Episcopus Arelatensis, & Sanctus Phetinus Martyr, & Episcopus Lugdunensis, discipulus Sancti Petri Apostoli, cursum Romanum in Gallijs tradiderunt. Ind postea relatione beati Photini Martyris cum quadraginta & octo Martyribus retrusi in ergastalum, ad beatum Clementem quartum loci successorem beati Petri Apostoli deportaverunt. Trophinus Bishop of Arles, and S. Photin Martyr and Bishop of Lions, disciple of S. Peter Apostle, delivered the Roman order in France. Then afterward the relation of S. Photin Martyr imprisoned together with 48. Martyrs, it was carried to S. Clement, the fourth in succession to S. Peter, the Apostle. Where we plainly see, that the church of Rome had then a public order & form of Mass and this was published throughout France by S. Trophinus, from whose fountain as I have showed before, both from Catholics, and Protestants, all the churches of France did receive instruction. Zosimus Pap. epist. To. 1. Concil. Petr. Cluniacens. Magdeb. centur. 2. pag. 2. col. 6. Martyrolog. Rom. die 29. Decemb. 13. And this Mass after the death of S. Peter, Linus, and Cletus, was approved by S. Clement, and as it seemeth by an ancient Manuscript french history, he added the epistle and gospel which all were not written in S. Peter's time. For thus it testifieth with others. S. Clement Pope ordaineth that in the solemnity of the Mass, the epistle and gospel should be read. (M. S. French history an. Do. 81. cap. 2.) and immediately addeth, how then he sent many preachers and holy Bishops into France, and these parts, which could bring with them no other Liturgy, or Mass, then that which their Master S. Clement had so published, and approved, both by his authority, and practise before. And if the Mass of S. Mark was not the same with Saint Peter, as some think, yet sure we are, seeing he was an Evangelist, S. Peter's scholar and wrote his gospel, ex ore Petri, from S. Peter's mouth, as S. Hierome witnesseth, and by his approbation. (Hieron. in Catal. script. in S. Marco.) that his Mass could not be different from his Masters, in any material thing, and seeing S. Peter approved his gospel, he did not, and would not disprove or disallow his Mass: And yet this old British antiquity is witness, that the Mass which the old Christian Scots, did use in his time, and was accounted very holy, was practised by S. Mark, and from him continued to the time of this Author, by continual tradition, from one to an other. 14. Ipsum cursum qui dicitur presenti tempore Scottorum, Beatus Marcus decantavit & post ipsum Gregorius Nazianzenus, quem Hieronymus suum Magistrum esse affirmat, & beatus Basilius frater ipsius S. Gregorij, Antonius, Paulus, Macharius vel joannes, & Malchus secundum ordinem Patrum decantaverunt. Ind postea beatissimus Cassianus, & post ipsum beatus Honoratus, & Sanctus Caesarius Episcopus qui fuit in Arelata, & beatus Porcarius Abbas qui in ipso monasterio fuit, ipsum cursum decantaverunt, qui beatum Lupum, & beatum Germanum Monachos in eorum monasterio habuerunt, & ipsi sub norma regulae ipsum cursum ibidem decantaverunt. Et postea Episcopatus cathedram adepti in Britannijs & Scottijs praedicaverunt. 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 decantavit: & post ipsum beatus Vuandilocus senex, & beatus Gomogillus, qui habuerunt in eorum monasterio Monachos circiter tria millia. Ind beatus Vuandilocus in predicationis ministerium à beato Gomogillo missus est, & beatus Columbanus partibus Galliarum, & ibidem ipsum cursum decantaverunt. That order which at this time is called the order of Scots, S. Mark did sing, and after him Gregory Nazianzen, whom Hierome affirmeth to have been his Master, and S Basil brother of the said S Gregory, Antonius, Paulus, Macharius or john, and Malchus, according to the order of the Fathers did sing 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 monastery, did sing that order, who had monks in their monastery S. Lupus and S Germanus, and they three under rule did sing the same order: and after made Bishops preached in Brittany, and scotlan, which things the life of S. German Bishop of Antisiodor, and the life of S. Lupus doth affirm, who taught S. Patrick holy learning, & brought him up, and placed him Bishop in Scotland, and Brittany, who lived an hundred fifty and three years, and song there the same order. And after him Vuandilocus an old man, and S. Gomogillus, who had in their monastery about three thousand monks. After S. Vuandilocus was sent to preach by S. Gomogillus, as also S. Columbanus to the parts of France, and there they did sing the same order. 15. Hitherto the words of this so ancient, and approved Manuscript British antiquity. So that whether soever, or to whomsoever we turn ourselves to inquire of these things, whether Hebrues, Grecians, or Latins, Apostles, Evangelists, or their Disciples, & with us at home, Britons, or Saxons, Catholics or Protestants, it is clearly and plainly confessed, that generally in this first Apostolic age, and hundred years of Christ, which must needs be allowed for a rule, square, and direction to all succeedinge times, and posterities. The holy sacrificing priesthood of the present Greek and Latin church, and all Christian nations, whether these late novelties, have not entered, sacrificing massing priests, and the most holy sacrifice of Mass, were our Saviour Christ jesus his sacred ordinances and institutions, and so used, practised, and with all honour performed by the whole number of the Apostles, without exception, their disciples, and successors in all places, & among the rest, to the great glory thereof, in this our nation of great Brittany. And all this without any material change, or alteration in that sacrifice, the principal act, and office of truly consecrated priests, & priesthood, as is before related, and our chief protestants have before confessed of the most contradicted and questionable things, a sacrifice instituted by Christ himself, containing an oblation of his most blessed body, and blood, both for the living and faithful departed, propitiatory for sins, with a memory of the holy Saints in heaven, of which lesser instance hath been given, 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 diverse of them, and invocation & prayer then made unto them, as before appear, maketh it an undoubted truth. 16. To which I only add for this kingdom of our Brittany from those antiquities, both printed, and Manuscripts, which our protestants most allow, and approve, that S. joseph of Aramathia, and his holy company, besides their building a church, in honour of the blessed Virgin Mary, did expressly serve her, and pray unto her: duod cim praedicti in eodem loco, Deo & beatae Virgini devota exhibentes obsequia, vigilijs, ieiunijs, & orationibus vacantes, eiusdem Virginis Dei, genitricis auxilio in necessitatibus suis refocillobantur. The twelve holy men spoken of before, S. joseph and his companions, yielding devout services to God, and the blessed Virgin, attending to watchings, fastings, and prayers, were in their necessities relieved by the help of the same Virgin, Mother of God. (Antiquitat. Glast. apud Capgrau. in Catalogue. in S. joseph ab Aramath. & S. Patricio. antiq. M. S. tabulis affixae in ead Eccles. Glaston. and others.) So that whomsoever S. Peter, S. Paul, S. joseph, or any other man will truly and seriously allow, or in his own singular conceit or fantasy imagine, to have been the first preacher, & teacher of the Christian faith, and Religion, in Brittany, or what or whose order and form of Mass, and Liturgy, they will say was then here used and practised, they must needs by all authorities, & warranted judgements acknowledge, that the holy priests here in that time were sacrificing massing priests, their external Liturgy and sacrifice, the sacrifice of Mass, wherein Christ's holy body and blood were consecrated, and offered both for the living, and faithful departed, the Saints were remembered, and prayed unto, and no material difference between that, and the present Mass, of either the Greek or Latin church. And so I end this first age and hundred years of Christ. THE SECOND AGE OR HVNDRED YEARS OF CHRIST. THE XV. CHAPTER. Wherein demonstration is made, both by protestants and other antiquaries, that sacrificing massing priests, and Bishops, and sacrifice of Mass, continued and were honoured in this kingdom of Brittany from the beginning of this hundred years, until King Lucius time, when it was wholly converted to that faith. WE are now come to the beginning of the second age, or century of years of Christ, when by all accounts in history, King Coillus, that was bred up at Rome, was King in Brittany, and S. Anacletus Pope of Rome. When many of our before remembered massing and sacrificing British priests, as namely S. Mansuetus, S. Beatus, his holy companion before by some named Achates, and S. Timotheus were living. And though I do not find any particularly named, whom S. Anacletus sent hither, of the holy priestly massing order, yet to follow even the opinion, and direction of English Protestant antiquaries, in this business, we must needs grant, that he had a care of this country as well as others in this kind, for they testify of this Pope; Ab ●…pso Domino primatum Romanae Ecclesiae super omnes Ecclesias, universumque Christiani nomine populum concessum esse asseruit. (Robert. Barns l. de vit. Pontific. Roman. in Anaclet. Ormerod. picked. Pap. pag. 78.) Pope Anacletus affirmed, that supremacy was granted from our Lord himself, to the church of Rome, over all churches, and all Christian people. Because, saith he, Christ said to S. Peter, who lived and died at Rome, thou art Peter, or a rock, and upon this rock I will build my church. Quia, inquit, Petro agenti & morienti Romae dixit, tu es Petrus & super hanc petram aedificabo Ecclesiam meam. By which reason among others, diverse other learned English Protestant writers, with public privilege and allowance, do prove unto us first confessing with this holy Pope, that Christ made S. Peter the supreme and chief governor of his church: secondly that this supreamacy was necessary and to continue forever in his church: and thirdly because S. Peter dying Bishop of Rome, and at Rome, and there only possibly to have his last and immediate successor, and so constituted by himself as is evident in S. Clement before, it evidently followeth by the reason of this holy Pope, and protestants, that even by Christ himself this supreamacy over all churches and Christians, was granted to the church of Rome. Whereupon these protestants testify in his life, that he ordained diverse laws binding the whole church, and still observed. Rob. Barnes in Anacleto. 2. And if we may believe the first Protestant Archbishop of Canterbury, and in the whole world also, Matthew Parker, he telleth us how in particular his jurisdiction extended into this kingdom of Brittany, and that the division and constitution of Archbishops sees with us, was by Pope Anacletus his ordination: Ex Anacle to huius insulae divisionem. (Matth. Parker antiquitat. Brit. pag 24.) And that he was a sacrificing massing priest, it must needs be granted, both by his own, and our protestant testimonies also of him; for he himself is witness, that he was made priest by the great sacrificing and massing Apostle S. Peter: à Sancto Petro Apostolorum Principe, presbyter ordinatus. (Anacletus epist. 3. To. 1. council.) and our protestants do plainly confess of this holy Pope: Sacerdotem sacrificaturum, ministros vestibus sacris indutos, seu testes & custodes sibi adhibere ordinavit. 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 ordained, that when a priest was to offer sacrifice, he should take unto him as witnesses and keepers, ministers in holy vestments. And that a Bishop should join unto him more ministers, when he said Mass: And that he is greater, and more worthy than a priest. The authority from whence they cite this, is much more plain, where the very order we still use in solemn Masses is expressed. But the protestant words manifestly prove that the sacrifice of Mass and sacrificing vestures, were used from the days of the Apostles. Therefore this holy Pope exercising supreamacy, and enactinge laws for the whole church in Brittany or wheresoever, as these protestāns there do testify, it must needs be confessed, that the priests which in his time either for Brittany, or any other nation, were consecrated immediately by himself, or mediately by his authority, were as himself was, sacrificing massing priests, and the deacons also for which he 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 served at the altar and sacrifice of Mass, as Master Foxe speaking of the very deacons ordained by Pope Anacletus proveth in these terms. therefore served the office of the deacons, as we read, to lay the offerings of the people upon the altar, to be hallowed, and when the mysteries, be consecrated, to distribute the cup of the sacred blood of the Lord, to the faithful people. (Fox Tom. 2. in Q. Mary. Ambros. l. de omnib. diuin. office) 3. And much part of the abode and residency of this holy Pope, as also of his predecessors and successors as appeareth before, and will be more manifest hereafter, was in that known massing and sacrificing house, of our noble contriwoman S. Claudia, or her children. And the order of Mass which he used, was the same which was practised by S. Peter the Apostle, and by him delivered to the church, as these protestants have before with other Authors confessed. (Matth. Parker antiquitat. Brit. pag. 47. cap. 17.) and such was the condition of his next successor S. Euaristus, using the same order of saying Mass, with S. Peter, and both claiminge, and exercisinge supremacy over all churches, as these protestants assure us. (Parker supr. Barn. in vit. Pontif. in Euaristo. Io. Funoc. commentar. l. 5. an. 105. Ed. Grimston.) and Nennius the ancient British writer, who as these protestants say, wrote a thousand years since, doth expressly affirm, in his Manuscript history, that he dealt with the King himself of this our Brittany about the conversion thereof, probably before King Lucius was borne: Missa legatione à Papa Romano Euaristo. And many were converted by this h●…s means. (book of estates pag. 435. Bal. l. de scriptor. cent. 1. in Nennio Banchor. Nennius' histor. M.S.) therefore this Pope being known to be a massing Pope, the priests which were (by Nennius) sent hither by him, must needs be massing priests, as all others here, at, and before that mission were. 4. Next is Pope Alexander, a man, by our protestants allowance, study evangelizandi & miraculis celebris, interfectus martyr obijt: renowned for his zeal in preaching the gospel, and miracle, and dying 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 priests into this our Brittany. (Albert. Krantz. Metropol. l. 1. cap. 6.) therefore to know of our protestāns whether they were massing priests, we must inquire, and learn of them, what he was in this respect that sent them, because he would not, not could send others than he himself was, for such a business. That he was a sacrificing massing priest, and Pope these protestants thus assure us, by the laws and decrees which as they thus testify, he 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 unam tantum Missam à singulis sacrificijs fieri debere, decreto sancivit. 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. He took order that in the sacrifice of Eucharist, water should be mingled with wine. He commanded, that unlevened and not leavened bread should be used for the sacrifice of the Eucharist. He made a decree, that no sacrificing priest should say more than one Mass in one day. Speaking of the Eucharist he saith, that sins are blotted out with sacrifice: therefore he ordained that the passion should be recited at Mass. He added the reason of this effect of this sacrifice to purge sins, saying: because in sacrifice nothing is greater, than the body and blood of Christ. 5 These protestants add further of this massing Pope, in this business (Rob. Barns supr. in Alex. 1.) In Massa pridiè quam pateretur, usque ad haec verba. Hoc est corpus meum addidit, ad memoriam passionis Christi in●…ul●…andam He added in the Mass, the day before he suffered, unto these words, this is my body, to impress in our memories the passion of Christ. Where we see it evidently confessed by these protestants themselves, that this primative holy Pope Alexander that lived (to speak in a Protestant Archbishops words, anno 111. in the year of Christ one hundred and eleven) and was a godly Bishop. (joh. Whitguift answ. to the admonit. sect. 1.2. pag 97.98. and dif. of the answ pag. 594.) and by the Germane historian before sent priests into this kingdom, was as far engaged in the mysteries of holy Mass, as any Roman massing priest is at this present, acknowledging it to be the greatest of all sacrifices, the body and blood of Christ, a sacrifice expiatinge and propitiatory for sins. And what matter was to be used and consecrated, and how priests were to behave themselves in this most holy sacrifice. And it appeareth even by these men's testimonies, that the priests of that time are so far from not saying Mass, that they did not only daily offer this most holy sacrifice of Christ's body and blood for sins, but they said Mass more often then once a day, diverse Masses in one day, until it was forbidden as before by this holy Pope, That one priest, should say but one Mass a day. Vno die unam tantam Missam à singulis sacrificijs fieri debere, decreto sancivit. 6. This Pope was as all Christians then, far from being a parliamentary protestant of England to punish saying or hearing of Mass daily with a yearly penalty of four and twenty thousands, three hundreds & twenty pounds & twenty marks, an hundred marks for every Mass, or make holy sacrificing massing priests to be traitors, and their entertayners felons, when by these protestants (Rob. Barnes sup. in Alexandro 1.) this holy Pope excommunicated those that resisted the Pope's Legates, and forbade priests and clergy men to be convented before a lay tribunal. Legatis Apostolicis obsistentes, decreto excommunicavit. Clericum ad plebeium tribunal pertrah●…re prohibuit. And yet he was so holy and renowned a man, as besides that which protestāns have 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 received the Christian Religion by reason of his great piety. So we may be assured that all Christians then were of his opinion in these things, as they before him were: for none of these things which these protestāns here say, he decreed, were new, or invented or added by him, but confirmed in their first institution and integrity, as I have proved from these protestants and others before, that the mixture of water with wine was an apostolical tradition. Covel against Burg. pag. 122.) which S. Alexander himself confirmeth, when he saith of it. (Cyprian. epistol. 63. Alexand. 1. epistol. 1.) a patribus accepimus, & ipsa ratio docet. We have so received it from our predecessors, and reason itself so teacheth, and therefore commandeth, ut pavis tantum, & vinum aqua permixtum in sacrificio offerantur, that only bread and wine mixed with water, be offered in the sacrifice, and S. Cyprian plainly saith it was, Dominica traditio, a tradition of Christ himself, by his own order and example. And he with others so expoundeth Solomon in the Proverbs to prophesy thereof, as I have declared at large before. Proverb. c. 9 Cyprian. epist. 63. ad Cecilium. 7. The eminency of this sacrifice, above all others, how it containeth the body and blood of Christ, and is satisfactory for sins, as S. Alexander by these protestants teacheth, they have often told us before, that it was so esteemed from the first institution thereof by Christ. That which he saith, how it ought to be solemnised with unlevened bread, was also, as the protestants, besides the general practice of the Latin church, assure us, the ordinance of Christ himself, and the law itself, as a Protestant Archbishop with others thus expoundeth this confirmatory decree of this holy Pope. (joh. 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 he appointed unleavened bread to be used in the Eucharist, because that Christ himself used the same according to the law written Exod. 12. Deuteron. 16. The words: pridie quam pateretur, the day before Christ suffered, unto the words, hoc est corpus meum, this is my body; were not newly added by Pope Alexander, but declared by him to be the institution of Christ himself, and so of necessity to be used. For these he testifieth thereof. (Alexand. 1. epist. 1. ad omnes Orthodox. Tom. 2. council. de conse. dist. 2. nihil in Sac.) Ipsa veritas nos instruxit etc. Christ jesus truth itself hath instructed us to offer the chalice and bread in the Sacrament, when he saith: jesus took bread, and blessed it, and gave to his disciples, saying: Take and eat for this is my body, which shall be given for you, likewise after he had supped, he took the chalice, and gave to his disciples, saying: Take and drink you all of it, for this is the chalice of my blood, which shall be shed for you, for remission of sins. For offences and sins are blotted out with these sacrifices offered unto our Lord. And therefore his passion is to be remembered in these, by the which we are redeemed, and often to be recited, and these to be offered unto our Lord. With such sacrifices our Lord will be delighted and pacified, and forgive great sins. For in sacrifices nothing can be greater than the body, and blood of Christ. Nor any oblation better than this, but this excelleth all. Which is to be offered to our Lord with a pure conscience, and to be received with a pure mind, and to be reverenced of all men. And as it is better than all others, so it ought more to be worshipped and reverenced. Quae pura conscientia Domino offerenda est, & Pura ment 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 under his charge, in that prime age of Christianity, and hereby we perfectly know, that S. Alexander did not add any new thing to the holy sacrifice of Mass, but only proposed the ordinance and institution of Christ himself, to be followed and observed, as is evident in that I have cited from him, whereby it appeareth, that what he wrote in that matter, ipsa veritas nos instruxit, that Christ the infallible truth, did teach and so instruct and institute as evidently is proved by comparing those words, which these protestants say S. Alexander added in the Mass, to the institution of Christ, as it is delivered in holy scriptures by the Evangelists and S. Paul. The words supposed to be added be these: Qui pridie quam pateretur: who (Christ) the day before his passion took bread into his holy and venerable hands, and lifting up his eyes towards heaven to thee, God his Father omnipotent, giving thanks unto thee, blessed it, brake and gave to his disciples, saying, take and eat you all of this. For this is my body. All unto the last words, for this is my body. They say were S. Alexander's addition. But S. Paul, as he is translated by our protestants, hath the same from Christ's institution, in this manner. (1. Corinth. cap. 11. vers. 23.24.25.26.) I have received of the Lord that which also I delivered unto you, that the Lord jesus the same night in which he was betrayed taken bread, and when he had given thanks, he broke it, and said, take, eat, this is my body, which is broken for you: do this in remembrance of me. After the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood, this do ye as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lords death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body, and blood of the Lord. The like have the Evangelists, S. Matthew, Mark, and Luke from the words and institution of Christ himself. Matth. cap. 26. Marc. cap. 14. Luc. cap. 22. 9 And it plainly appeareth by that is said, that without these words, or their equivalent, it is impossible to observe the institution and commandment of Christ in this behalf. And therefore our most learned, holy, and ancient contriman S. Albinus, or Alcuinus, Remigius Antisiodorensis, and others after them, confidently and truly say. (Albin. Flac. Alcuin. l. de diuin. officijs cap. de celebratione Missa. Remigius Antissiodor. in exposit. Missae. Hoc quod sequitur, qui pridie quam pateretur, usque in memoriam facietis: Apostoli etc. This which followeth, who the day before he suffered, unto those words, you shall do it in my commemoration, the Apostles had in use after the ascension of our Lord. Therefore, that the church might celebrate a continual memory of her redeemer, our Lord delivered it to his Apostles, and the Apostles generally to the whole church in these words, without which, no tongue, no Region, no city, that is, no part of the church can consecrate this Sacrament. Which the Apostle doth make manifest, saying: for I have received of our Lord, which I have also delivered unto you, that our Lord jesus the night when he was betrayed, took bread, and the rest. Therefore by the power and words of Christ, this bread and this chalice was consecrated from the beginning, is ever consecrated and shall be consecrated. For he speaking his words by his priests, doth by his heavenly blessing make his holy body and blood. 10. S. Ambrose relateth this in the same manner in these words. Ambros. l. 4. de Sacramentis cap. 5. vis scire quia verbis caelestibus consecratur etc. Wilt thou know that consecration is done by heavenly words? receive what the words be. The priest doth say: make unto us, saith he, this oblation ratified, reasonable, acceptable: which is the figure of the body, and blood, of our Lord jesus Christ. Who the day before he suffered did take bread in his holy hands, and looked to heaven, to thee o holy Father, omnipotent everlasting God giving thanks: blessed it, broke it, and being broken gave to his disciples, saying, take and eat you all of this: for this is my body, which shall be broken for many. Likewise also he took the cup after he had supped, the day before he suffered, looked to heaven to thee o holy Father eternal God, giving thanks: blessed it, gave it to his Apostles, and disciples, saying take you, and drink you all of it: for this is my blood. Behold all those words are the Evangelists, until those, take and drink, either body or blood. After they be the words of Christ: take drink you all of it: For this is my blood. Consider every thing, who the day before saith he that he suffered, he took bread in his holy hands, before it is consecrated it is bread, but after the words of Christ come unto it, it is the body of Christ. 11. The like he hath in other places, so have other ancient and holy Fathers, and so plainly that our protestants themselves do freely grant (Fox Tom 2. act. and Monum. in Queen Mary.) that it was so practised, and delivered by the Apostles themselves, and that it was further the express commandment of Christ to use those or their equivalents 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 ut historia illa de institutione & passione Christi recolatur, ut Paulus 1. Cor. 10. The words of the institution of the supper doubtless, were recited in the Apostles time, for Paul doth not in vain repeat them, in his first Epistle, and eleventh chapter, to the corinthians, and certes the commandment of Christ, do this in commemoration of me, doth require, that the history of the institution, and passion of Christ, be related, as 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 exercising supreme spiritual jurisdiction in all places, and being so famous a massing Pope, and still retaining the Mass of the Apostles, and by some (as before) sending priests into this our Brittany, neither these which he is supposed to have sent hither, or those others which still after this survived of this nation, were or could be any others then sacrificing massing priests: neither our Christian Britain's at Rome so near unto him, be others than hearers or sayers of holy Mass. 12. Successor to S. Alexander was S. Sixtus the first of that name, who as these protestants tell us, was Pope ten years, three months and 21. days, succeeding his blessed predecessor as well in this opinion, and practise of sacrificing priesthood, and holy Mass, as in the papal dignity, 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. Quod corporale appellant, ex lineo panno fieri iussit. Missam non nisi in altari celebrandam esse, constituit. He commanded that none but sacred ministers should handle the sacred vessels, that which they call the corporal he commanded to be made of linen cloth. He ordained that Mass should not be celebrated, but upon an altar. And so we are assured by these enemies to holy Mass, and sacrificing priesthood, that he in all places maintained both, for he was so absolute for the Pope's supreamacy even by these witnesses, that, he gave power to all ecclesiastical ministers to appeal 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 dignity and doctrine also by the warrant of these protestāns, for by them he was so devoted a defender, and teacher of sacrificing priesthood, and holy Mass that, he decreed every priest should say three Masses upon Christmas day, and an other days they should not say Mass before the third hour of the day. He commanded that the song of the Angel's glory to God on high, should be sung at Mass. Yet say two Protestant Bishops, and one their primate: there is nothing contained in gloria in excelsis, but the same is taken out of the scriptures, and to be used of all true Christians. Telesphorus who added it, was a good Bishop, a man notable for learning, and piety; erudition 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 succeeding, succeeded also by these protestants, as well in exercising spiritual supreamacy over all Bishops, decreeinge, that no Metropolitan should condemn any Bishop of his Province, without the advice of the other Bishops. And for sacrificing priesthood, and Mass, he honoured them so much, that living in the time of the Emperor Antonius Pius, a favourer of Christians, he decreed that Christian churches should be dedicated, with solemn rite of sacrifice of Mass. Cum solemni ceremoniarum & sacrificiorum ritu dedicanda 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 Pope's time, as many of our protestant antiquaries with others from antiquities tell us, we had many godly Christian preachers, and priests in Brittany, which by so many testimonies before without any exception must needs be sacrificing massing priests, and by many authorities converted many to that holy faith, and sacrificing massing Religion of Christ in this kingdom, (Annal. Burton. an. 140. or 141. Harrison descript. of Brittany Io. Caius l. 1. antiq. Cantabrig. Theatre of great Brittany l. 6. Harris Theat. Tom. 2.) and no marvel when so many Authors write, that in one town of Cambridge there were then nine such learned Christians of that only place; a school of learning, at, and diverse hundreds of years before that time, as the antiquities and antiquaries of that university inform us. And no man can doubt of many such priests being here then, if he duly consider the difficulties of a general conversion of so large, and Idolatrous savage nation, as this at that time was, and how all agree, it was wholly converted long before the death of King Lucius, who by Matthew of Westminster, commended by our protestants for an exact calculator of times, and others, being borne in the 115. year of Christ, was at the death of this Pope, holding the papacy but 4. years, 3. months, and a very few days, 35. years of age, and had been King 25. years, his Father Coillus dying, when he was but 10. years old, and yet by all antiquities, in all his life even before his own conversion, a great friend and favourer of Christians, and this his kingdom a refuge, and receptacle of them, that were in those times persecuted for Christian Religion. Matthew of West. Anno gratiae 115. joh. 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 foreign examples beyond number in this case, when the Saxons of this nation, were converted 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 work, & found many worthy and renowned Bishops here with their clergies that assisted them with all their power in the conversion of this nation, as those glorious Bishop's S. Molocus that joined with, S. Bonifacius, sent from Italy with many good men, cum piorum caetu, S. Iue, S. Kentegern, S. Asaph, S. Lethardus styled the precursor, and way maker to S. Augustine, praecursor & ianitor venturi Augustini, with others, and had all the furtherance the holy Queen S. Bertha, and her husband King Ethelbert the most potent in this Island reigning from the uttermost coasts of kent unto Humber, and by the virtues of S. Bertha and S. Lethardus by many arguments, a Christian in judgement and affection before S. Augustine's coming hither. Hect. Both. hist. l. 9 fol. 178. Holish. hist. of Engl. l. 5. c. 29. pag. 112. Capgrau. in S. juone M. S. in vit. eius & in S. Asaph. & Kentegern. Godwin. Catal. Bal. centur. 1. the script. Capgrau. in S. Lethard. Matth. Parker. antiq. in S. Augustin Stowe histor. in King Ethelb Holinsh. histor. of Engl. Theatre of great Brit. in K. Ethelbert. Bed. l. 1. histor. & l 2. 16. Yet S. Augustine and fine other Archbishops of Canterbury after him S. Laurence, S. Mellitus, S, justus, S. Honorius, and S. Adeodatus, were dead, and above four score years passed, after the coming of S. Augustine into England, before this kingdom wholly submitted itself to the true discipline of holy church, in the time, and by the labours of that our most learned Archbishop, S. Theodor. Godwin. Catal. in Theodor. Matth. Parker in eodem Capgrau. & M. S. in vit. S. Theodori. Therefore seeing we have so ample warrant in antiquities, as the old 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 Brittany in the time of King Lucius in the 156. year of Christ, and very many converted by priests sent from the Pope of Rome, which was not above three years after the death of this Pope S. Higinius, & in the papacy of Pope Pius the first, we may not with judgement think, but these priests or diverse of them that had won so many to Christ in that time, were sent in the days of this massing Pope S. Higinius, and his sacrificing predecessors which beside that is already said in this matter, will more appear 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. Stow histor. in King Lucius Io. Caius supr. 17. This holy Pope by all accounts governed the church of Christ at Rome, when by so many ancient authorities the priests sent from thence, had so increased and propagated the Christian faith in this kingdom, who the better to be mindful of this nation, as his predecessors, by that among other motives, were, lived and conversed most, and more than with any of any other country, or nation, with our Christian Britan's, that were then at Rome, in so much that we have allowance both from Catholics & Protestants, that a great part of their chief residency was in the house of S. Claudia, our noble Christian contriwoman, and with such freedom and liberty to command therein, that diverse protestants, besides all Catholic antiquities assure us, this holy Pope by the grant & donation of her holy children did consecrated it for the first Christian church in Rome. (Robert. Barnes in vita Pontif. Rom. in Pio 1.) Thermas nonati templo dedicavit, Pope Pius the first dedicated the house of Novatus (son of S. Claudia) for a church. An other thus writeth of him, in this matter. He consecrated the first temple of Rome, which was dedicated to 5. Pudentiana, the Temples of Christians having been in former times in hidden and obscure caves. Edw. Grimston book of est. in the church of Rome. pag. 436.) the Catholic antiquities that testify 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. junij.) but they all agree, that the Popes of Rome were ordinarily entertained in this house of our Christian Britan's, and especially this holy Pope Pius said Mass there, and was there relieved by S. Pudentiana, daughter to our British Lady Claudia, and the Christians came thither usually to hear Mass, when Antoninus the Emperor had forbidden Christians to have Mass publicly. Quòd ab Antonino Imperatore sancitum erat, ne Christiani publicè sacrificia facerent: Pius Pontifex in adibus Pudentianae cum Christianis sacra celebrabat. 18. And to manifest farther unto us, what a massing Pope this S. Pius was, and how in all probable judgement, that holy doctrine among others, was propagated here in Brittany, these antiquities tell us, there was in that British house, ninty six Christian men, nonagiata sex homines Christiani. (Pius Pap. 1. epist.) and the like he writeth of the house of Euprepia, where he also lived, and said Mass, ubi nunc cum pauperibus commorantes, Miss is agimus. And he was so zealous herein, and to have Mass said with all attention, & devotion, that he decreed as these protestants testify, to write in their own 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 ordained punishments for priests that said Mass negligently. That if any by imprudency should shed any of the blood of Christ, upon the ground, he should do penance forty days. If upon the altar, 3. days. That if upon the linen cloth under the chalice 4. days. If upon the other linen clothe 9 days. That he should lick up the blood of Christ, that was shed, or if that could not be, either pair it, or wash it away, and so pared or washed, either to be burnt, or kept reserved in the sacrary. Vt si quis per imprudentiam de sanguine Christi effunderet in terram, paenitentiam ageret dies 40. Si super altar, 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 being in all men's judgements, Catholics and Protestants. (joh. Bal. l. 1. act. Pontif. Rom. in Pio 1.) an holy Saint, and martyr, and to use a Protestant Bishops words, one that did many works of true piety in the field of the Christian church, multa verae pietatis opera, in agro Christianae Ecclesiae fecisse perhibetur, was so well acquainted with our Christian Britan's, and both claimed and exercised supreme spiritual jurisdiction over all places, and parsons in matters of Religion by 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 Brittany must needs then be an honourer of sacrificing priests, and holy Mass, in this time, and ever after, unto the general conversion of it in the time of S. Eleutherius, between whom and this Saint Pius there were but two Popes, S. Anicetus and S. Sother, both which were not Pope's many years by these protestāns, not 18. years by any of their accounts. Robert. Barn. in Pio 1. Anicet. & Sother. Io. Balaeus in act. Pontif. in eisdem Edw. Grimst. in the same Popes. Fox Tom. 1. 20. And these Popes were so far from crossing with this, and others their predecessors in these points of supreamacy, sacrificing priests, and sacrifice of Mass, that by the confession of these protestants, they made decrees, which confirmed them all, making laws binding all Archbishops, Primates, and Metropolitans, and showing they were subject to the Pope of Rome, and prescribed rules for all priests saying Mass, and shaving their crowns, as they now use 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 praerogativa à Romano Pontifice concederetur. Capitis verticem spherulae instar radendum Sacerdotibus, praecopit. Ne Sacerdos celebraret, nisi ut minimum duo adessent, ordinavit, ne Monacha pallam contrectaret, neuè thus in aceram poneret, statuit. So we are sure, these two holy Popes, Saints and Martyrs, were also sacrificing Popes, and all priests at that time under them, whether in Brittany or else where, being subject and obedient unto them, were massing priests. And so we are now come with a continual deduction of these sacred doctrines and practices, both in the church of this our Brittany, and others until the time of Pope and Saint Eleutherius, when and by whose happy means historians commonly tell us, this kingdom was generally converted to the faith of Christ. THE XVI. CHAPTER. Wherein is proved by testimonies of protestants, and others, that this kingdom in the time of King Lucius, was converted by massing Priests, and Bishops, and the holy sacrifice of Mass, and such massing priests and Bishops, continued here in honour, all this age. IN this happy general conversion of this kingdom, no man of what Religion soever, can without profane and irreligious boldness, and impudentnes affirm in judgement, that so wise and virtuous a King, his Nobles, so many learned Druids, and others, especially moved to Christian Religion by the pa●…ence, piety, and virtue of the glorious Martyrs, and Saints of those days by all antiquities, Mass saying or Mass hearing Christians, would write such suppliant letters, and send Ambassadors so long a journey, as from hence to Rome, to be converted to any other Religion of Christ, but that sacrificing and massing profession, by the miracles and sanctity of whose professors, they were so moved and convinced in judgement, it was the only truth. Neither would or could Pope Eleutherius an holy & learned Saint, and successor only to sacrificing massing Popes, and priests, recommend unto King Lucius, and this kingdom, any other then massing priests, and Religion, or the learned messengers of King Lucius, as our protestants style them. (Io. Bal. centur. 1. the scriptor. in Eluan. & Medwin. Math. Parker. antiq. Brit. Godwin. Conuers. of Brittany.) consent to any other, or so many renowned both priests and Bishops, as were still remaining in, or of this nation known massing priests, and bishops, join with the Legates of Pope Eleutherius, in teaching and preaching any other doctrine, or Religion. 2. Such were our renowned countrymen S. Mansuetus, yet living except the Annals of Treuers, or the same name deceive us, consecrated priest by S. Peter, and now removed from Toul to Treuers, for the ecclesiastical Annals of that archiepiscopal sea tell us. (Petr. Merssaeus Annal. Archiep. Treveren 7.) that S. Mansuetus (I read of no other of that name but our holy coutryman in that time) was Archbishop of Treuers in the year 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 Brittany had moved King Lucius to the faith of Christ, and after of the Tungers, and Archbishop also of Treuers returning hither with the Pope's Legates, was so renowned an instrument in the conversion of this kingdom, that the Annals of the place where he was Archbishop say, that by the preaching of this Saint, the third Bishop of Tungers' King Lucius was baptised. (Annal-trever. in S. Marcello.) S. Marcellus, aliis Marcellinus fuit Tungorum tertius Episcopus, & huius praedicatione Rex Angliae, id est Lucius, baptizatus est. The catalogue of the Bishops of Tunger giveth him greater honour, telling us, that by his preaching he converted Lucius Prince of Brittany with the whole nation to the faith of Christ. Lucium Britanniae Principem cum tota gente, sua praedicatione ad Christum convertit (Catalogue. Episcop. Tungrens. in S. Marcello.) And yet I have showed before, that these were massing priests 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 being a known massing priest, and one of the owners of that his, and his brother Novatus and Sister's house in Rome, so notoriously dedicated to be the first public massing church there: for this holy massing priest came hither in this time, and was so great a worker in the conversion of this his country, that the histories of Treuers themselves, which give such honour as before to their Archbishop S. Marcellus in this business, yet freely also acknowledge that King Lucius, was brought to the Religion of Christ by S. Timothy, whom they call S. Paul's disciple, perhaps because S. Paul maketh so honourable a memory of his parents, S. Pudens, and Claudia (2. Timoth. 4.) & likely did baptise this S. Timothy, and thereby called his disciple though a very child, when S· Paul was martyred. (Martyrolog. Rom. die 20. junij Baron. annot. ib. Sur. Tom. 3. die 12. junij.) and the other S. Timothy his scholar dead long before. S. Lucius Britanniae Rex S. Timothei Apostoli Pauli discipuli cruditione ad Religionem Christi inductus est. (Petr. Merssaeus & Annal. Archiep. & eccls Trever. in S. Marcello.) If we reflect upon the Saints that were sent chief Legates hither, from Rome, S. Fugatius, and Damianus, the principal of them in all antiquities, as we must needs to give them their due, that be chosen and selected men, they must needs be learned virtuous, and of mature age, and judgement to be employed in so weighty a business, and as all histories testify they were, and so must needs be consecrated massing priests, being sacred by those remembered sacrificing Popes, which neither did, nor could consecrate any other, nor they bring any other doctrine in this or any other points of Religion, but what they had received from those holy Popes. 4. And to this, beside so many general Arguments, S. Gildas the most ancient and renowned British Author is a particular witness, if it could please our protestants to publish it to the world, except that renowned Abbot Doctor Fecknham did abuse his auditory in the first parliament of Queen Elizabeth in his public oration, which no indifferent man will think, he did or durst to do, for fear of open shame and confusion, if he should have advouched an untruth in that assembly. And yet speaking principally of the sacrifice of Mass, then to be condemned by that parliament, citeth Gildas in the proem of his history, testifying that the same Religion, and church service, the sacrifice of Mass which was then to be abrogated was brought hither, and settled here in the Latin tongue by the Legates of Pope Eleutherius. (Abbot Fecknham orat. in parlam. 2. of Queen Elizabeth.) and all our chief protestant antiquaries and historians of England, as their Bishops, Parker, Bale, Godwine, with others Gosteline, powel, Fox, Fulke, Middleton, Stowe, Holinshed & others confidently affirming, that the Christian Britain's never changed in any material thing, that holy Religion which they received in the time of the Apostles, but constantly continued in the same, until the coming of S. Augustine hither, from S. Gregory the great Pope of Rome, and after. Parker antiquitat. Britan. pag. 6.45.46. Balaeus l. 2. the act. Pontif. Rom. in Gregor. 1. l. de scriptor. cent. 1. in August. Dronotho. Godwin. convers. of Brit. Powel. annot. in l. 2. Giraldi Camb. de Itiner. Cambr. cap. 1. Fox act. pag. 463. edit. an. 1576. Fulke answ. to a count Cath. pag. 40. Middelt. papistom. pag. 202 Stow histor. in S. Augustine and King Ethelbert. Holinsh. histor. of Engl. cap. 21. pag. 102. 5. But as I have proved before by these protestants and otherwise, the Britan's by that Apostolic man received the doctrine, profession, and practise of sacrificing priesthood, priests, and sacrifice of Mass, and continued them unto this time; so I will demonstrate by them and all antiquities hereafter, in every age, that they kept and observed the same inviolably to those days, and after without interruption. And yet this is but a needle's probation; for being so invincibly proved before, that they received these holy doctrines and professions from the Apostles, and from them to these days, if they had departed from them now, or after, they should be apparently guilty of error in departing from those truths, which the Apostles, and all from them to these days continued. And if we look into the catalogues of holy writers, in this time, whose works be preserved to posterity, we shall see, that the holy sacrifice of Mass, and massing priests, were generally in all places in as great use and honour as at this day. The most renowned writers of this time whose books be extant now, were S. justine, S. Irenaeus, and Tertullian, all they do plainly testify, that the sacrifice of Mass, offering up the sacred body, and blood of Christ, was the generally used, & known sacrifice of the Christians in this time, in omni loco, in every place, saith S. justine. (justin. Dialog. cum Tryhone.) Ecclesia in universo mundo offert Deo. The church doth offer it in all the world, saith S. Irenaeus. (Irenaeus adverse. Haeres. lib. 4. cap. 32.) therefore the church of Brittany must needs offer it; and I have proved by our British antiquities before, that Rome, France, and Brittany in these days of Eleutherius, and Irenaeus which went to Rome in the papacy of S. Eleutherius, used one and the same order of Mass. And Tertullian that notorious massing Author, declaring how Christian Religion was then dilated in the world, and the sacrifice of Mass was the common sacrifice thereof, expressly nameth this our Brittany to have received the Christian faith, and to agree with other Christian nations therein. (Tertullian. de cultu Faeminar. cap. 11. l. ad Scapul. cap. 2. l. de orat. cap 14. l. de vel. Virg. cap. 9 l. contra judaeos.) & S. john Chrisostome speaking of this conversion of our Britan's, witnesseth manifestly, and our protestants acknowledge it for truth, that the British churches then founded, which were many had altars, for their priests, erected in them. (Chrisostom. serm· de Pentecost. protest. Theatre of great Brittany l. 6. §. 12.) which as is confessed before by these protestants, neither were, nor could in Christian Religion be ordained but for massing priests, and the sacrifice of Mass, as we find in the most ancient churches of this nation; as S. Joseph's dedicated to our Lady at Glastemburie. (Antiquit Glaston. Capgrau. in S. Patricio M. S. antiq. in Lucio.) S. Martin's at Canterbury, and the old church at Winchester, where as we read there were Christian altars, so also that the sacrifice of Mass was from their first foundation offered on them. (Bed. hist. l. 1. cap. 27. Galfr. Monum. l. 11. histor. cap. 4. Stowe histor. in Constantine son of Cador. etc.) so of S. Peter's church in Cornhill in London and others. And S. Damianus and Phaganus the chief Legates of S. Eleutherius, bearing so great devotion to the massing church builded by S. joseph at Glastenbury, that they themselves continued, and dwelled there some time, and settled twelve of their company to continue there during their lives, must needs be massing priests, as all had here ever been from the Apostles time: in which faith and Religion this holy Pope, as our protestants with all antiquities assure us, confirmed the kingdom of Brittany: Eleutherius ut bonus paterfamilias effecit, ut confirmatis & consolidatis Britannis in suscepta prius ab Apostolis doctrina, totum illud regnum, in eius fidei verba iuraret. joh. Bal. l. 1. de act. Pontif. Rom. in Eleutherio. 6. So that by this Protestant Bishop, and his and other authorities, those doctrines of sacrificing priests and Mass which from the Apostles days, as I have abundantly proved, had without discontinuance ever continued here in diverse particular places and parsons, were now generally by this holy Pope, and his massing Legates, established and confirmed in this kingdom: confirmatis, & consolidatis, and this Pope highly commended for that his general confirmation, ut bonus paterfamilias. And by their first Archbishop with others before, and as I have proved by continual deduction, the order and form of Mass which S. Peter delivered to the church, was still continued after this time, without any material change, alteration, addition, or diminution. Neither doth any Protestant Author challenge S. Eleutherius, of any innovation in Religion, but the contrary: how he condemned all innovators therein as Tatianus and the Severians, making a decree against them, and the known Religion of Christ, his sacrificing Religion, as before is proved was much increased by him. Sub hoc Pontifice caepit Ecclesia esse securior, ob id Christianorum Religio plurimum aucta est. And yet no change at all therein. (Bal. & Robert. Barnes in vita Eleutherij. Eleutherius epist. decretal. ad provincias 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, & priests which by all writers he consecrated, must needs be massing Bishops, and priests, as all those three Archbishops, & 28. Bishops, which he consecrated, or confirmed for this kingdom renowned in histories, and all the priests of this our Brittany under them, must needs be massing Archbishops, Bishops, and priests. Whose succession here continued unto the conversion of the Saxons, and after by all histories, and until both those people's united themselves, as well in this massing and sacrificing doctrine, which both the Britan's, and Saxons had ever observed from their first conversions, as in all other points of Christian Religion. The names of many of them I have remembered in other places. 7. And concerning the supreme spiritual power, which this holy Pope both claimed, and exercised, both in this kingdom, to settle these sacred points of Religion here, and in other nations, these protestants assure us, it was as great and ample, as ever any his successors did, or now do challenge in such affairs. These men tell us. (Rob· Barns in vit. Eleutherij. protest. annot. Mag. in Matth. Westm. an. 188.) he condemned heretics, and made decrees against them; he made laws binding all clergy men, & in the cases of Bishops, reserved judgement to the see of Rome, ut nihil nisi apud Pontificem definiretur. In his epistle to King Lucius, so recommended by our protestants, he prescribeth what laws he was to use. He appointeth the limits and bounds of Brittany, as these men witness in the laws of King Edward t●e Confessor. His Legates disposed of all spiritual things here, in that time, and he by his papal authority confirmed them. And so they continued until heresy and infidelity in the Pagan Saxons time did overthrow them, as all histories and antiquities, British, or Saxon, Catholics or protestants, as their Bishops, Parker, Bale and Godwine, with Cambden, powel, Holinshed, Stowe, and others cited in other places are witnesses. Therefore it will be but a superogated work, to proceed further to following ages, yet for a general and complete content to all, I will though with more brevity, speak also of them, and here end this second age, or hundred of years, Pope Eleutherius dying in the later end thereof, and King Lucius not long after in the beginning of the next age, and Pope and S. Victor, the immediate successor of S. Eleutherius both ending this, and giving entrance to the next ensuing age, and centenary of the years of Christ by his papal regiment. THE THIRD AGE, OR HUNDRED YEARS OF CHRIST. THE XVII. CHAPTER. How notwithstanding the manifold tumults, and persecution of Christian Religion, in this kingdom of Brittany, in this third hundred years, yet the holy sacrifice of Mass, sacrificing and massing priests, and Bishops still here continued, without any total discontinuance. King Lucius dying, as Matthew of Westminister with others writeth, in the year of Christ 201. the first of this third hundred year, without heir; This our kingdom by that means in the beginning of this age was pitifully vexed with wars, and tumults; & towards the later end thereof lamentably tormented, and afflicted (as the whole Christian world almost then was) with the most cruel and barbarous persecution of Diocletian, in which among other miseries, all monuments of Christian Religion, so near as he could, were ruined and destroyed; whereby it came to pass, that little memory of ecclesiastical things then, in this nation is left to posterity, yet sufficient is to be found, that together with the Pope's supreamacy in such affairs, the holy sacrificing priesthood, the sacrifice of Mass, and diverse renowned sacrificing Bishops and priests, here still continued without discontinuance, in all this age, notwithstanding so huge an army of most savage, and cruel enemies still fighting against them. Matth. Westm. an. gratiae 201. Bed. l. 1. histor. c. 4.6. Parker. antiquit. Britan. Godwin. convers. of Brittany. Stowe histor. in K. Lucius. Theatre of great Brit. l. 6. Fox Tom. 1. Holinsh. histor. of Engl. Galfr. Monum. hist. Britan. l. 5. cap. 1.2.3.4.5.6.7. Ponticus Viran. Brit. histor. l. 5. Gildas l. de excid. & conquest. Britan. cap. 7.8. 2. For First our chief protestants have told us before, that S. Peter's Mast continued in use in the church without any change, unto the time of Pope and S. Zepherine, which was next successor to S. Victor, therefore by their allowance, we have the sacrifice of Mass, a massing priesthood, and priests to offer that holy sacrifice all his time. Therefore when we find by many antiquities and historians, aswell Catholics as Protestants, that he sent many learned priests and preachers into this kingdom, especially the more northern parts thereof, which we now call Scotland, we must needs if we had no other argument, conclude, that they were sacrificing, and massing priests, because they received both their consecration, and jurisdiction from so known a massing priest, and Pope his authority. Yet to make this matter more evident, and show the supreme spiritual power which he used even in this, besides that which he both claimed and exercised in excommunicating the church of Asia for their not due observation of Easter, he confirmed the order and institution of his predecessor S. Eleutherius, in subiectinge all the churches, and Christians of that part of Brittany now termed Scotland, to the Archbishop of York, a massing priest & Prelate, as I have showed before, these parts and countries then being temporally ruled by diverse temporal Kings, or Princes, and at difference or enmity at that time one with an other. And to make this Religion more permanent with that rude nation, the Scots themselves than began to study divinity. (Hector Both. Scot histor. l. 6. fol. 89. pag. 2.) being therein instructed by those priests which Pope Victor sent thither even to the uttermost part thereof 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 year of Christ 203. Humanae salutis tertius supra ducentessimum. And ever continued in the same as their historians contend, unto these days of heresy, nostri qua fide & pietate instituti semel fuerunt hactenus erroribus aspernatis, perseverant. Which was written in the year of Christ 1526. Anno salutis Christianae sexto & vigesimo supra, millesimum quingentesimum. 3. So long and longer these massing priests & sacrifice of Mass continued there with honour, by their writers, and our English Protestant's affirm as much in these terms. (Edw. Grimston. in the est. of the K. of great Brittany pag. 20. cap. 17.) Scotland received the Christian faith in the time of Pope Victor the first, in the year 203. and idolatry did quite cease, under King Craknite, who died in the year 313. Celestine the first sent Palladius thither to root out the Pelagian heresy, which began to increase there under Eugenius the seconde, who died in the year 460. since this time the realm continued long in the profession of the Romish church, until these later days, the days of King james, our present sovereign, as he there expresseth. Therefore seeing the profession of the Roman church, which from the beginning by these authorities, and testimonies, both Catholic and Protestant ever continued there, was the profession of the sacrifice of Mass, and massing priests, such was the profession ever until now in those parts. Again this part of this Island was subjected both by Pope Eleutherius, and Victor, to the Archbishop of York a massing Prelate, either S. Theodosius or S. Samson, therefore the priests subject to that see, must needs be massing priests. (Harrison description of Brittany in K. Lucius. Godwin Catalogue. in York pag. 555. edit. an. 1515.) and both S. Gildas, S. Bede and all antiquities assure us, that this Religion was preserved in peace, and quiet here, unto the persecution of Diocletian. Gild. l. de excid. Britan. cap. 7. Bed. histor. eccls l. 1. cap. 4. antiq. Winton. apud Godw. Catal. in Winchester. 1.) and the Annals of Scotland tell us expressly, of the altars chalices, patens, and all vessels, instruments, and ornaments used in the holy sacrifice of Mass, to have been in honourable, and public use in this time in that country. (Hector Both. Scot histor. l. 6. fol. 102. 4. And if we leave Brittany and return again to Rome, and the Pope there, S. Zepherine, these protestants assure us, he was, rei divinae magis quam humanae intentus, a man more given to divine then humane affairs, a Protestant Bishops words: and yet they absolutely teach, he claimed and exercised supreme spiritual jurisdiction, and made decrees, concerning the holy sacrifice of Mass, of what matter, the chalice and paten, in, and on which the body and blood of Christ should be consecrated, in that sacrifice, were to be made, and how priests ought to be present when the Bishop celebrated the sacrifice of Mass, 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, he was so far from doing any dishonour to this holy sacrifice of Mass, that, ad pulchriorem materiam formamque mutare voluit. The change he made, was for the more honour thereof. Math. Parker antiquitat. Britan. pag. 47. Magdeb. cent. 1. cap. 5 col. 146.) being nothing but that I cited before of causing the sacrificing instruments to be made of a better matter, making no other change at all therein. And within few years after, the next Pope but one, Vrbanus the first, as these protestants assure us made a law, that even in the poorer churches the sacrificing vessels should either be of gold, silver, or tin. Ne vasa sacra vitrea, sed aut aurea, aut argen●…ea, 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 papal dignity, made a decree about the sacrifice of Mass, what priests were to be allowed to say Mass. And they put it out of all question, that the most renowned other Fathers of this age, as Tertullian S. Cyprian, with others taught and maintained this doctrine of the sacrifice of Mass. 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 maintainers and practisers of this blessed sacrifice, show how in their time, the whole canon was secretly read, as is now observed. Sixtus, dum Sacerdos canonem ante celebrationem sub silentio legeret, ut in populo Sanctus triplicatum caneretur, instituit. And neither bring any Pope, or Father to the contrary, or any Pope altered any thing in this holy sacrifice, which they do or can dislike. 5. And concerning communion itself in one only kind, by the laity, and such as said not Mass, now used in the Latin church, with much dislike of many protestants, these protestants themselves confess unto us. (Magdeburgen· cent. 3. cap. 6. de ritib. circa caenam col. 149) that it was the custom of the church of Rome, of Italy, and with other Bishops for the communicants, to receive only under the form of bread. And some of our English Protestant's as Master Parkins. (Parkinsus l. demonstr. problem. pag. 155.) giveth many instances and examples of such communicating. And among others bringeth S. Cyprian to be a witness hereof, writing in this time, as also the Protestants of Germany do, teaching this custom in those churches of Rome, Italy, and others to have been more ancient than this time: and most certain it is, that both S. Cyprian, and Tertullian before him, testify it was also so used in Africa to communicate only under the form of blood. (Cyprian. l. de laps. & l. de spectacul. Tertullia. l. 2. ad Vxorem. cap. 5.) S. Irenaeus proveth the same of the age before; and both S. Chrisostome, or whosoever author of the opus imperfectum super Matthaeum, S. Augustine, Isichius, S. Bede, Theophilact, and others do so expound, that act & example of Christ at Emaus, in S. Luke's Gospel, after his resurrection, thus by our protestants translation: he took bread, and blessed it, and broke, and gave to them. (Homil. 16. operis imperfect. supr. Matth. August. consens. Euang. l. 3. c. 25. Isych. l. 2. in Levit c. 9 Bed. & Theop. in c. 24. Luc. cap. 24. v. 30.) the same exposition is made of breaking of bread, in the 2. and 20. chapter of the acts of the Apostles, by the ancient author, of that unperfect work, and our learned coutrimen, jonas Aurelianensis, and S. Bede, and the Syriake text readeth, in fractione Eucharistiae, in breaking the Eucharist. And john calvin himself doth so plainly expound 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. jonas Aurelianen. l. 3. de Imaginib. text. Syriac· Calvin. in act. 20. 6. And to make all sure, the parliament statute of three Protestant Princes, King Edward 6. Queen Elizabeth, and King james. (Statut. parlam· an. 1. Edw. 6. an. 1. Elizab, and an. 1. jacobi Abridg. of stat. titul. service and Sacram.) doth warrant us, that in the primative church, communion was often used in one only kind. And the three first Evangelists S. Matthew, Mark and Luke are ample witnesses, that the words of Christ, drink you all of this (the ground of protestants in this contention) were only present with him, and by him at that time made priests by all antiquities. (Matth. cap. 26. v. 20. Marc. cap. 14. ver. 17.18. Luc. c. 22. v. 14.) and so the words and commandment could not possibly be general, for that cause, and if they had been general, all the whole Christian world, in all ages Catholics from the beginning, and protestants since their new coming, had been, and are guilty of transgressing that institution and commandment. Therefore seeing we cannot find any innovation in these mysteries, in this time, let us seek out some more massing priests of this nation, in this tempestuous season. For such we find particularly at Rome S. Mellanius as the Roman martyrologue with others nameth him, but by the ancient Manuscript history of his life and Capgrave, S. melon. He being a noble Britain, and going hence to Rome to pay the tribute of his country and serve the Emperor, was converted to the faith of Christ, by the massing Pope S. Stephen, and by him taking first all inferior orders, was made a massing priest. Quem praefatus Papa sibi adhaerentem per omnes Ecclesiae gradus usque ad Sacerdotium promovit. (Martyrolog. Rom. die 22. Octob. Baron. ib. Vincent. l. 11. c. 74. Petr. de natal. l. 9 c. 93. Demochar. contr. Calvin. M. S. antiq. de vita S. Mellonis. joh. Capgrau. in cattle. in S. Mellone Episcopo.) and was so devout a sayer of Mass, that among other times, as he was saying Mass, an Angel openly appeared both to the holy Pope, and him, at the right hand of the altar, and Mass being ended designed him to go to Roven in Normandy, where he was the second Bishop, next to S. Nicasius, as the Annals of that church are witness, and continued there a massing priest, and Bishop sent from that massing Pope, until about the year of Christ 280. which being before the beginning of the persecution of Diocletian, we had then here in Brittany great numbers of massing priests, and Bishops, as I have proved before by our best antiquities. 7. And though for that time we are in a great defect and want of monuments, yet we have warrant enough, that both in, and after that persecution, we had both massing priests and Bishops to continue our hierarchical succession for the present time of the persecution in this part of Brittany, where the Romans ruled, & the persecution by that opportunity and power raged, we must not look into our churches and altars destroyed for public use of these holy points of Religion; for as our best and most ancient author, S. Gildas writeth, the Christians that remained, did hide themselves, in woods, and deserts and hidden caves. Qui superfuerant siluis ac desertis abditisque speluncis se occultavere. (Gildas l. de excid. & conq. Biitan. cap, 8.) S. Bede and others after both Catholics and protestants have the like. (Bed. histor. Eccl. Angl. l. 1. cap. 8. Matth. Westm. in Dioclet. Theatre of Brit. 16. Stowe Holinsh. histor. of Eng.) but if we go into the Northern parts, beyond the Romans walland bounds, where the Christian Britan's and Scots under King Crathlint that renowned glory of that nation then reigned, we shall find both Mass, and massing priests of this our part of Brittany flying thither in honour, and offering publicly the most holy sacrifice of Mass, with great reverence and solemnity: such were the holy massing priest and Bishop S. Amphibalus, Modocus, Priscus, Calanus, Ferranus, Ambianus, and very many others, alijque permulti, preaching the doctrine of Christ in all the Scottish country's, Christi seruatoris doctrinam omnes per Scotorum regiones concionando multis pijsque sudoribus seminantes. Hector. Both. 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 Mass, sacrificing priests, & priesthood were so honourable, and renowned, that this religious King Crathlint did build a cathedral church, for that our persecuted massing Bishop, and priests, endowinge it with great gifts, and all things necessary for the honourable and reverend saying of Mass, as chalices, patens, Candlesticks, and other such things, requisite for the use of sacrifice, made of silver and gold, and an altar enclosed with copper and brass. Sed & Crathlintus Rex, sacra Antistitis aedem muneribus ornavit amplissimis, calicibus, patenis, candelabris, alijsque similibus, ad sacrorum usum commodis, ex argento auroque fabrefactis, altarique cupro, & aere clauso. And that these and many others flying thither, in this time were of this part of Brittany, where the English inhabit, it is plain by these histories: so that it is most manifest, that all this third age or hundred years of Christ, the holy sacrifice of Mass, massing priests, & priesthood, still continued in all this kingdom of great Brittany, although not in such splendour, and glory, by reason of the great afflictions, and miseries of those days: as in better times, I will make mention of diverse our massing priests, and Bishops, that escaped death, and survived after this persecution, in the next age, and so end with this. THE FOURTH AGE, OR HUNDRED YEARS OF CHRIST. THE XVIII. CHAPTER. How the holy sacrifice of Mass, sacrificing and massing priesthood, priests and Bishops continued in this kingdom of great Brittany in all this age, without any interruption or discontinuance. IN the beginning of this age, and fourth hundred year, the state of the church of Christ was little different, either in Brittany, or any other nation, from that wherein it was in the later end of the former, for as our histories tell us, the persecution begun by Diocletian did not cease, although not in such extremity of rigour, until Constantine the great our contriman had been Emperor some years, in the seventh year of his Empire by Matthew of Westminster, Florentius Wigorniensis, and others: caepta semel persecutio, usque ad septimum annum Constantini feruere non cessavit. (Matth. Westm. an. gratiae 304. Florent. Wigorn. an. 299. al. 321.) neither do our Scottish writers, Veremundus, Hector Boethius, and others differ herein, for they are witnesses, that many holy Christians of this southern part of Brittany, in the time of Constantius, fled to the Picts, and Scots, for succour, and were there religiously entertained by King Crathlint. (Veremund. apud Hect. Both. l. 6. Scotor. histor. fol. 102. pag. 1.) Constantius Diocletiani more in Britannia Christianae Religioni fuerit insidiatus. Vnde magnus piorum numerus persequentium saevitiam declinare cupiens, ad Scotos & Pictos concessit. Hos Crathlintos Rex, ad se confugientes benevolo affectu suscepit. And the Roman histories agree with this, teaching, that in the beginning of the Empire of Constantine, & until he had the vision of the Cross, and was admonished to seek and send for S. Silvester, than Pope, to baptise him, the persecution still continued, and S. Silvester hid himself in the mountain 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 divos hominesque favorem nactus, in excelso vidit crucis aere formam. Tunc redijt tandem Romam, Soracte relicto, atque sub Augusto magnos sortitus honores. 2. Yet notwithstanding this secret profession and practice of Christian Religion, in this time we have certain testimonies of the continuance of these holy doctrines of the sacrifice of Mass, sacrificing priests, and priesthood, in this our Brittany in those days. For our Scottish historians before alleged, give evidence, that those massing priests which I have named before, did I live a while after this time, and that in the isle Mona, there was a sacrificing Bishop, and priests that said Mass, with such rich ornaments and instruments for that time as I have described, and that this massing Bishop's name was Amphibalus Bishop of Soder, being a Britain, lived, and died there an old man, long after the death of S. Amphibalus our martyr. 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 vivendo fessus, faelicemque sortitus est finem. (Both. & Veremund. sup. l. 6. histor. Scot) where besides the time not agreeing, and the old age wherein this S. Amphibalus lived and died a glorious confessor, but no Martyr, the country whence he was a Britain, Amphibalus Brito, prove it was an other different Saint, from the Martyr Amphibalus, of whom we do not read that he was a Bishop, nor a Britain, 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 joh. Capgravius & alij in vit S. Albani.) which he also himself doth witness in this words to S. Alban My Lord jesus Christ the son of the living God, hath preserved me from dangers, and for the salvation of many, sent me into this nation. Dominus meus Iesus Christus filius Dei vivi securum inter discrimina me custodivit: & pro multorum salute ad istam me misit provinciam. 3. And we had at this time here in Brittany, living after the persecution of Diocletian, many others both Bishops, and priests, that exercised and offered the sacrifice of Mass, among which S. Taurinus was Archbishop of York, ex●… 〈◊〉 protestant antiquaries, and others are deceived: not that Taurinus which was in, or before the days of King Lucius, but another more late, and living in this time, placed Archbishop there in the time of Constantius Chlorus, who came hither as Matthew of Westminster writeth, in the year 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 delivereth. (Godwin. Catal. of Bishops in York 1. pag. 555.) it is reported that Constantius Chlorus appointed Taurinus Bishop of Eureux to be Archbishop there, at York. Which is almost or fully 200. years after the other Taurinus was sent into France by S. Clement, both by Catholics and Protestants. And by all writers S. Restitutus was at this time or soon after Archbishop of London: for in the year of Christ 326. he was of such renown and honour, that he was chosen the only Bishop of this Brittany, to be present at the great council of Bishops, at Arles in France, to which he thus subscribed for this our Brittany: Ex Provincia Britanniae civitate Londinensi Restitus Episcopus. Martyrol. Rom. die 11. Augusti Vsuard. eod. die. Vincent. in spec. l. 11. c. 78 79. Petr. in cattle. l. 4. cap. 50. Matth. Westm. an. 94. protest. annot. marg. in eund. Tom. 1. council. 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 frivolous exception it is, for Stowe with all others so to confess, and after to add: He writeth not himself Archbishop, and therefore maketh that matter of Archbishops doubtful, or rather overthroweth that opinion. (Stowe histor. in King Lucius.) For it is evident by the subscriptions of that council, that many of the greatest Archbishops in this part of the world were present, and subscribed there: yet not any one of them subscribed by the name of Archbishop, so it was in other counsels. And as a Protestant Bishop and antiquary assureth us, in these words. (Godwin supr.) he subscribed to the decrees of the same council, which he brought over with him. In which it is decreed, that none but sacrificing consecrated priests, might offer the sacrifice of Mass. (Concil. Arelat. can. 15.) And among so many Bishops, and priests, as were present there, Claudianus and Auitus the Legates of that renowned massing priest and Pope S. Silvester by protestants confession, were present and subscribed to this council. Therefore this our Archbishop, than the primate of all Brittany, must needs be a massing priest, as also all priests and Bishops under him. Of our third archiepiscopal see at Caerlegion I do not find the name of any Archbishop, before Tremounus urbis legionum Archiepiscopus, Archbishop there in the time of Aurelius Ambrose. (Galfrid. Monum. histor. l. 8. cap. 10.) though we know, that many were there before this time. And yet the memories of all our Bishops that escaped alive from this persecution, are not perished. For besides those I have recompted, we are assured both by Catholic and Protestant antiquaries, that the Bishop of Winchester called Constance, was now living, and dedicated there a church newly re-edified to the honour of S. Amphibalus the Martyr, in the year of Christ 310. within 21. years after it was destroyed in the persecution. Because it is a memorable history, and not only warranted by an old Manuscript, but published and approved by a new Protestant Bishop, I will relate it in these his own words. Manuscript. antiq. Godwin. Catal. of Bish. in Winch. pag. 207. This church as the same Author, old Manuscript, saith, was hallowed and dedicated unto the honour of our Saviour, October 29.189. by Faganus & Damianus Bishops, about the space of 100 year the church of Christ had then peace in this land, viz. until the reign of Dioclesian, who endeavouringe to root out Christian Religion, not only killed the professors of the same, but pulled down all churches and Temples, any where consecrated unto the exercise thereof. Amongst the rest this of Winchester at that time went to wrack, the buildings thereof being ruinated, and made even with the ground, and the Monks and all the officers belonging unto it, either slain or enforced to fly for the present time, and yet afterward to deny Christ. This happened anno 289. not long after the death of this cruel Tyrant, to wit, the year 309. The church aforesaid was again re-edified, and that with such wonderful forwardness, and zeal, as within one year and thirty days, both it and all the edifices belonging unto it, as chambers and other buildings for the Monks, were quite finished in very seemly and convenient manner. The 15. day of March following, it was again hallowed and dedicated unto the honour, 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 new erected monastery. The like or greater expedition was used in building, and dedicating a church to S. Alban of great cost & sumptuousness, where he suffered Martyrdom, and yet as Matthew of Westminster writeth, it was finished or builded within ten years of his death and martyrdom. Fabricata decem scilicet annis post passionem eius elapsis. S. Bede saith as soon as the persecution ceased, a church of wonderful work was builded there unto his honour. Vbi postea redeunte temporum Christianorum serenitate Ecclesia est miri operis, atque eius Martyrio condigna extructa. So our histories testify of S. julius and Aaron in particular. Bed. histor. Eccl. l. 1. cap. 7. Matth. Westm. an. gratiae 313. Io. Capgrau. in S. Albano. 6. And to make it manifest unto us, 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 kingdom, and to execute other episcopal functions, the best and most ancient histories we have, as S. Gildas, S. Bede with others testify, that, bilustro necdum ad integrum expleto, before ten years of persecution were ended (S. G●…ldas words) the Christians everywhere renew their churches pulled down to the ground, found, build & finish churches of their holy Martyrs, and celebrate their festivities. Bilustro supradicti turbinis necdum ad integrum expleto, emercescentibusque nece suorum Authorum nefarijs decretis, laetis luminibus omnes Christi Tyrones renovant Ecclesias, ad solum usque destructas, basilicas Sanctorum Martyrum fundant, construunt, perficiunt, ac velut victricia signa passim propalant, dies festos celebrant. And that we may be assured, that among these holy Christian exercises, the holy sacrifice of Mass was offered, by their sacrificing and massing priests, it immediately followeth in these renowned antiquities: sacra mundo corde oreque confi●iunt. They celebrate their sacrifice with a pure hart and mouth. And our antiquaries both Catholics and Protestants assure us, there were altars for sacrifice in these churches. S. Gildas calleth the altars, altaria sacrosancta, sacred altars, whereon the heavenly sacrifice is offered and laid. Sacrifieij caelestis sedem. And that all the priests, of these British churches, were sacrificing or massing priests at the altars: Sacerdotes sacrificantes inter altaria stantes. Gild. l. de excid. Stow histor. in Constantine 2. Galf. Mon. histor. Brit. l. 11. cap. 4. Matth. Westm. an. gratiae 543. 7. And if we will appeal to other churches and judges in this time, whether to our King and Emperor now a Christian, or to the Popes of Rome, yet Saints and holy men by the licence of our protestants, or to general counsels the first being celebrated in this time, or to the renowned Fathers that lived and wrote in this age, we shall find these holy doctrines and exercises of the sacrifice of Mass, sacrificing, & massing priests, and preistho●● 〈◊〉 have been in greatest honour, as well in all other Christian nations, as in this kingdom. For Constantine our King, Emperor, and contryman, we cannot better learn what mind, and Religion he was of, in these matters, then from S. Silvester then Pope, and his Master and Father in Christian Religion, who instructed him therein: and from the first general council of Nice, wherein, and whereto he was present and consented. And to make all sure, and walk with the pass of protestants in this travail, we are told by these men, that this massing Pope, declared and decreed, in what sacred attire, both the priests which offered, and the deacons which served, and ministered in the sacrifice of Mass, should be invested. (Rob. Barnes l. de vit. Pontif. Roman. in Siluestro.) and to speak in a protestant Bishop's words: Huius Siluestri permulta feruntur instituta, de chrismate consecrando, pueris confirmandis, temptis ornandis, altaribus tegendis, missatoribus constituendis, ungendis, vestiendis, hostijs adorandis, seruandis, sacrificijs, ceremonijs alijsque ritibus. Very many institutions are ascribed to this Silvester, of consecrating chrism, confirming children, adorning churches, covering altars, making massing priests, anointing and vestinge them, adoring and reserving the consecrated hosts, of sacrifices, ceremonies, and other rites. By which no man can doubt, but S. Silvester was a massing priest, and Pope, & this renowned Emperor converted by him, a reverencer of holy Mass and sacrificing priesthood. 8. which truth and doctrine for this age is more confirmed, by the great general council of Nice, where Constantine present assented, and S. Silvester also present by his Legates, Victor and Vincentius subscribing, approved: in which it is plainly declared, that none but consecrated massing priests have power to offer that holy sacrifice. (Concil. Nicen. 1. can. 14. & per al. translat. can. 18.) and to carry our protestants consents with us herein, the present protestant Archbishop of Canterbury, director of Master Francis Mason, together with this his directed secretary, warrant us herein sufficiently in these words. The Nicen council in that canon which calvin and all other receive, saith plainly, that the Lamb of God offered unbloodily, is laid upon the holy table. Fran. Mason in pref. of his book of consecrat. & pag. 243.) therefore this holy council being by all judgements general, having besides the consent of the Pope, and Emperor, the allowance and subscription of 318. Bishops, and immediately in those days, as our protestants. (Theatre of great Brittany l. 6.) with others assure us, received here in Brittany, and at this present by our protestant parliaments of highest authority, and to be embraced of all. (Statut. in parl. an. 1. Elizab. & an. 1. jacob.) we must needs say, that the sacrifice of Mass and massing priesthood than was, & now ought by all men to be honoured, and approved in this kingdom. And if we will inquire of the other holy and learned Fathers which lived in this age, and were not of that number 318. present in the Nicen council, we shall find they were all without any exception, both of the Greek, and Latin church, sacrificing, and massing priests, their number is too great to be related, therefore I will exemplify only in those, which all account renowned, as S. Basile, S. Epiphanius, and S. Chrisostome in the greek church, all which as our protestants confess, were not only massing priests, but did write and set forth a public form of Mass; which are yet extant, and in no material thing different from that of the present Latin 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 used in the churches of Greece, which also use the present Roman Mass of S. Gregory translated into Greek, as they testify of the Greek church in these terms. Their liturgies be the same that in the old time, namely S. Basils, S. Chrisostomes' and S. Gregory's translated without any bending them to that change of language, which their tongue hath suffered, Edwine Sands sup. 9 And if we come nearer, unto the Roman and Latin church, we shall find S. Ambrose in Italy, so renowned for this, that to speak in protestants words. (Fox act. and Mon. Tom. 1. & Tom. 2. pag. 131.) until about the year of our Lord 780. the Liturgy of S. Ambrose was more used in the Italian churches then S. Gregory's. Pope Adrian the first was he, whom we declared in the former part of this treatise, to ratify and confirm the order of S. Gregory's Mass, above the order of S. Ambrose Mass. Where we see this twice approved by one great protestant; which an other, a Bishop among them, thus confirmeth. (joannes Bal. act. Pont. Rom. l. 3. in Hadriano 1.) Hadrianus primas missarum ritus à magno Gregorio editos, occidentalibus Ecclesiis imperavit. Pope Hadrian the first, commanded that order of Mass which was published by Pope Gregory the great, to be used by the western churches. Yet, to use the words of an other protestant Author. (Edw. Grimston. in Pope Adrian 1.) this Pope Hadrian was one of the most famous of all his predecessors, in bounty, learning, and sanctity of life. And he could not be the worse, for so recommending the Mass of S. Gregory. (Bal. act. Pont. Rom. l. 2. in Gregor. Magno.) the most excellent of all the Roman Popes, both for learning, and life. Gregorius Magnus omnium Pontificum Romanorum doctrina & vita praestantissimus. As the last cited, protestant Bishop. (Bal. supr. in Greg. Magno. writeth, and styleth him justly with the title of honour therefore commonly and duly given unto him, Gregory the great. That the Mass usually called the Mass of S. Gregory, because he was the last Pope that added to the old Mass, yet not four lines, and not essential in any thing, nor doth not in any jest point, now questioned, differ from the old Mass, continued since the Apostles time, as these our protestants shall sufficiently testify in due place, and order hereafter. 10. Or if we will come nearer home, into France, we shall find there by the evidence of the british old Manuscript I have cited before, that S. Caesarius Archbishop of Arles, the greatest in that kingdom then in preeminence, and power, and S. Porcarius Abbot there, by whom S. German, and S. Lupus which were sent Legates into Brittany to settle the state of our then disturbed church, by S. Celestine Pope, were brought up, and instructed, did use S. Marks Mass. (M. S. antiq. Britan. in S. Caesario Arl. & Porcar.) at which time also S. Kebius our noble contryman of Cornwall, was many year's scholar to S. Hilary, that renowned sacrificing priest, and Bishop of Poitiers in France, which was so far engaged for the honour of this holy sacrifice of Mass, and sacrificing priesthood, that he boldly and roundly wrote to Constantius the Arrian Emperor, that his soldiers and himself in offering violence unto these, had sinned as greatly as the jews did in putting Zachary to death. Mediolanensem pijssimam plebem tu furore terroris tui turbasti, Tribuni tui adierunt Sancta Sanctorum, viam sibt omni per populum crudelitate pandentes, protraxerunt de altario Sacerdotes. Levius te putas, sceleste, judaeorum 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 worthy contriman lived 50. years with this massing Bishop. (M. S. antiq. in vit. S. Keb. Io. Capgrau. in eod.) and by him made a massing priest, and Bishop, returned into, and lived so and died a miraculous Saint in his own country in this kingdom. Apud Hillar-pictanēsem Episcopum per quinquaginta annos manens Sanctus Kebius, caecos illuminavit, leprosos mundavit, Paraliticos, mutos, & daemoniachos sanavit, & gradu Episcopali ab Hillario accepto, admonitus est ab Angelo in suam patriam remeare. 11. And that all the Bishops of Brittany, being many at that time, together with their priests, under jurisdictions, were massing and sacrificing priests, and in this holy sacrifice aswell as other matters in Religion consenting with the Popes of Rome, the Fathers of the council of Nice, and Sardice, where we had diverse british Bishops present, and with the sacrificing Catholic Bishops and priests of France, namely S. Hilary the great glory of that nation, and S. Athanasius that most renowned massing Prelate, who as Zonoras' writeth, was here in Brittany, we have a world of witnesses: and great S. Chrisostome, S. Hilary, S. Athanasius, Constantine our King, and Emperor, S. Hierome, Theodoret, Socrates, Sulpitius Severus, Glycas, Zonoras', as appeareth in my marginal citation of them, and other later writers, not only Catholics, but Protestant's also in their great Theatre of Brittany, Stowe, Howes, Hollinshed with others. Chrisost. in Homil. quod Christ. sit Deus. Hilar. l. de Synod. Athanas. epist. ad Constant. 2. Hieron. epist. ad Euagr. Theodoret. l. 4. hist. cap. 3. Socrat. l. 2. c. 16. Sulpit. Sever. l. 2. sacra histor. Glyc. part. 4. Annal. Zonor. To. 3. c. 2. Theatre of great Brittany. l. 6. Stowe and Howes histor. in Lucius. Holinsh. hist. of Engl. Godw. Conuers. of Brit. 12. And such plenty, and great numbers of these massing priests, and Bishops we had here in this our Brittany, at that time, that as I am warranted both by foreign and domestical writers, leaving our Archbishops, and Bishops sees furnished, we had diverse british Bishops, beside, with their priests and clergy, sent from hence for Armorica, or little Brittany in France, as the holy massing Bishops, and Martyrs, sent and martyred with S. Ursula, and the other 11000. Virgins, and Martyrs of Brittany, S. Michael, jacobus, Columbanus, Iwanus, Elutherius, Lothorius and Mauritius. Episcop. Gen. in vit. S. Vrsul. Matth. Westm. an. 391. Io. Capgrau. Catal. in S. Ursula. M. S. antiq. ibid. Harris in Theatr. To. 4. in S. Ursula. antiquitat. Ecclesia Coloticen. & al. all which with all other Bishops and priests of this kingdom consented with the whole Christian world, as is showed before in the doctrine of holy Mass, sacrificing priests, and priesthood, which our protestants will more demonstrate unto us, by the publicly taught and received Religion of Brittany in this time: for they produce unto us, an old ancient sermon, written in the latin tongue, and translated into the saxon language by Aelfricus in the year 996. and to write in protestants words, this sermon was usual to be read in the church here in England in the year 366. (john Fox Act· Monum. pag. 1142.) which must needs be a most excellent testimony for this age & time. And yet among many other things tending to the same purpose, thus we find by our protestants translation thereof. In the old law faithful men offered to God diverse sacrifices, that had fore signification of Christ's body, which for our sins he himself to his heavenly Father hath since offered to sacrifice. Certainly this housel which we do now halow at God's altar, is a remembrance of Christ's body, which he offered for us, and of his blood, which he shed for us: So he himself commanded, do this in my remembrance. Once suffered Christ by himself, but yet nevertheless his suffering is daily renewed at this supper, through mystery of the holy housel. And again: In that holy housel, there is one thing in it seen, and an other understood. That which is there seen hath bodily shape: and that we do there understand, hath ghostly might. The housel is dealed into sundry parts, chewed between teeth, and sent into the belly: howbeit nevertheless after ghostly might, it is all in every part. Many receive that holy body, and yet notwithstanding, it is so all in every part, after ghostly mystery. 13. And showing how the Paschal Lamb was a figure of this holy sacrifice of Christ, the Lamb of Innocency, and God, which taketh away the sins of the world, as in holy Mass we so pray unto Christ there present, under that denomination, they teach it was the use and custom of our Christians in Brittany in that time, to do the same, the very words of that old british public homely by our protestants translation be thus: That innocent Lamb which the old Israelites did then kill, had signification after ghostly understanding, of Christ's suffering, who unguilty shed his blood for our redemption. Hereof sing Gods servants at every Mass, Agnus Dei qui tollis peccata mundi, miserere nobis: That is in our speech: Thou Lamb of God, that takest away the sins of the world, have mercy upon us. Where we see plainly acknowledged, by this so ancient antiquity, in this fourth hundred year, and the protestants themselves, so translating and proposinge it, that generally in that time, the holy sacrifice of Mass was offered by the Bishops, and priests of Brittany in all places, and all the servants of God did then acknowledge, & profess, that Christ the true Lamb of God that taketh away the sins of the world was therein offered, and there present, prayed unto by all God's servants. Which is as much as any massing priest, Bishop, or Pope holdeth, teacheth, or practiseth at this time concerning these things. 14. And because in this age this our kingdom had by agreement both of ancient and late writers, and by protestants themselves. (Bal. l. de scriptor. in Palladio & Niniano.) a great dependence of Rome, both in temporal and spiritual affairs, and many of our chiefest clergy men, as S. Teruanus, and S. Ninianus those two glorious Northern Bishops, had both their education, instruction, ordination, and jurisdiction from thence, as many others had at this time, and the Bishops of Rome are so much charged by our protestant writers for adding unto the holy sacrifice of Mass, I will only use these men's authority, which say they will set down what every Pope did add, Quid alij Pontifices addiderint, suo loco in Pontificijs actis dicetur. And they are so far from not performing their promise in this, that they rather relate more than less added by these holy Popes, as will be made evident by their own testimonies hereafter. Yet for more ample satisfaction let us follow them in this point. Of S. Silvester I have spoken before, next to him succeeded S. Mark, 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 King's judgement, and so this Pope not likely to make any public law unholy. Therefore these protestants only say of him, that he ordained the creed of the Nicen council to be said or sunge at Mass. (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 judgements, and was received, and used in Brittany here, in that time, as I have proved, & it is received by the protestant parliament of England, subscribed and sworn unto by all the protestant Bishops and ministers of England, allowed in the articles of their Religion, and practised in their churches. (Parlam. an. 1. Eliz. K. james can. articles of Relig. articls. Creed. common. book etc.) and therefore doth a protestant antiquary justly say of that holy creed, & time, in the year of Christ, 330. At this time the Nicen creed was commanded to be sung or said, in all Christian churches. (Stowe hist. Rom. add an. 330.) therefore none but Arrian Heretics ever did, or will impugn it. 15. The next Pope which these men find, to have added any thing to this holy sacrifice, was holy Damasus, an acknowledged good Bishop, and as they teach, he only added the Confiteor, Confession, used in the beginning of Mass, in which there is nothing, which protestants disallow, but confession and prayer to Saints there remembered. (Io. Whitguift. answ. to the admonit. pag. 78. and def. of answ. pag. 489. Bal. in vit. in Damaso. Barns in eodem. Grimston. in Damasus.) which as I have proved before was used in the church of God, and in this Realm of Brittany in the Apostles days. And to pass over so many examples, and testimonies, of other Christian people, and places, in the second age our Apostles S. Damianus and Fugatius prayed to S. Michael the Archangel, and other Angels, & dedicated a church or chapel to them, the ruins yet standing near Glastenburie. (antiquit. Glaston M. S. Gapgrau. in Catal. & alij.) diverse churches beside with their allowance were founded and dedicated to S. Peter, S. Martin, and other Saints. In the third age S. Amphibalus at his Martyrdom publicly prayed to S. Alban Martyred a little before, so did other holy British Christians to him and other Martyrs and Saints of Brittany 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 beginning of this fourth age, I have showed before, what general building, and dedicating of churches there was, to our Martyrs, that had suffered a little before, and solemnizinge their festivities, and consequently prayer and invocation unto them. And all this long before S. Damasus was Pope, being scarcely borne at that time. Therefore many our protestants of England confess, that prayer and invocation of Saints and Angels, was publicly used in the primative church, even in the sacrifice of Mass. And some of them make it an article of our creed: for to speak in their words. If we deny it, we shall peradventure deprive ourselves of a great part of their Angel's ministry, and dissolve that communion of Saints, which we profess to believe as an article of God's truth. Covel examine. 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. Covel 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 was a good Bishop, and therefore no good thing by him appointed, to be disallowed. (Io. Whitg. answ. to the admonit. pag. 78. sect. 2.3. and def. of answ. pag. 489. of Pope Siricius they say, he commanded that Masses should be 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 only a ceremonial decree, and to Gods more honour, as I have showed in our old Britan's by their dedication of churches, and our protestants in England after their ceremonies observe it to this day. What a protestant Bishop meaneth, when he writeth of this Pope, Missae memorias adiunxit. He adjoined memories to the Mass. (Io. Bal. l. 1. de act. Pontif. Rom. in Siricio.) I know not, if he meaneth memories of Saints, to pray unto them, or memories of other faithful departed, to pray for them (as one of them he must needs understand) I have proved before, they were both used from the Apostles time, and so cannot be said to be any addition of Pope Siricius in this time. These protestants do not mention any other Pope in this age, to have added, or altered any thing, in this holy sacrifice: Therefore by their good leave I do here end this fourth hundred of years. THE FIFTHE AGE, OR HUNDRED YEARS OF CHRIST. THE XIX. CHAPTER. Wherein is manifestly proved, that all this fifth age, the sacrifice of Mass, massing priests and Bishops did continue in honour in this our Brittany. THe first Pope which offereth himself in this next and fifth hundred of years, to speak 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 country he was Albanus, or of Albania, the old common and received known name of Scotland. And if he was of this our Albania, it might be occasion that the Scots and Britan's of this kingdom did more frequent Rome at this, than other times. But whether he was of Northern Albania, that is in the east, or of Alba in Italy, or whencesoever, sure we are, that many of this nation which proved holy priests, and Bishops also, had their education, and instruction in Religion, at Rome in these days, by the massing and sacrificing priests, and Popes in that place. Such were S. Teruanus made Archbishop of the Picts, by S. Paladius the Popes Legate in Scotland, about the year of Christ 432. as our Scottish writers testify. And that he was instructed in the faith at Rome, I gather from the same Authors, affirming that S. Paladius baptised him, being an Infant. Teruanum Infantem lustrico laverat fonte Paldius. (Hector Both. l. 7. histor. foli 133. Possevin. in appar. To. 2. pag. 452.) which must needs be at Rome from whence S. Palladius was sent into this kingdom, in or about the year of Christ 431. & died soon after his coming hither. And so having for his Master and Tutor in Religion, that massing priest, and Bishop, and the Pope also then being the like, this man could not be instructed there in any other Religion, different from that. And in the same age, before this, S. Ninian who was also brought up, and instructed by the massing Popes, and their disciples at Rome, was sent from thence, to teach the same and other holy doctrines of Christian faith to the same people, and was their Bishop, as all antiquaries Catholic and Protestant testify. (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 us, S. Seruanus was made Bishop of the Orchades being instructed and consecrated by the massing Bishop Paladius, which that famous massing Pope S. Celestine sent his Legate into this nation, of whom hereafter. Hector Both. Scotor. histor. l. 7. fol. 133. 2. Besides these extraordinary, the ordinary Archbishops, and Bishops with their whole clergy persevered in these holy doctrines, none to contradict them herein but in other questions moved by Pelagian heretics. And that S. Innocentius the first Pope in this age under whom our remembered Bishops had their education and instruction, was a massing Pope, our protestants assure us, testifying that he confirmed the ceremony of giving the Pax in Mass. Vt pax in Missa daretur ordinavit. The like they testify of Pope Sozimus, and Bonifacius, which were between S. Innocentius, and S. Celestine, that sent so many Bishops into this kingdom, affirming how they both maintained sacrificing priesthood, and holy Mass, with the ceremonies thereof, and the supreamacy of the see of Rome. (Io. Bal. l. 2. the act. Pont. Rom. in Innocent. in Sozimo & Bonifacio. Robert. Barn in vit. Pontif. in eisdem.) And for the sacrifice of Mass, that it was, Missa papistica, the papistical, or, papists Mass, such as Catholics of this time (whom they call papists, and their Mass priests and Religion papistical) do use. (Bal. supr. lib. 2. in Caelestino.) before the days of Saint and Pope Celestine, who as they say added some things to the papistical Mass, used before his papacy. Papisticae Missae inseruit. And yet this sacrificing massing and papistical Pope was he, by all antiquities, on whom Brittany in those days did chiefly depend for direction, and instruction in matters of Religion. 3. Therefore to make all peace, and atonement, we may by the proceedings and institutions of this holy Pope, and our Master and Pedagogue in Christ, let us learn of our protestants themselves, what were the things he added to the sacrifice of Mass, whether any matter essential, or that may be excepted against. They have told us, that before his additions, the Mass was papistical, and concerning his additions, In initio sacrificij, ut psalmus, judica me Deus, & discern causam me am &c. à sacrificaturo diceretur ordinavit: graduale in Missa ordinavit. He ordained that the psalm, judge me o God & discern my cause, should be said in the beginning of the sacrifice, by the priest that offereth the sacrifice: and he ordained the graduale should be said in Mass. (Rob. Barn. l. de vit. Pontif. Rom. in Caelest. Magdeb. cent. 5. in Caelest.) so write others of these protestāns, among whom one a Bishop saith: Caelestinus introitum, graduale, responsorium, tractum, & offertorium, ut propria inventa, papisticae Missae inseruit. Pope Celestine did put into the papistical Mass, as inventions of his own, the introite, graduale, responsory, tract and offertory. (john Fox Tom. 2. in Q. Mary. Cartwright admon. Whitg. answ. to the admonit. pag. 94. sect. 1.2. Io. Bal. l. 2. act. Pontif. Roman. in Caelestino.) which words of his, ut propria inventa, as his own inventions, are the evident forgery and invention of this protestant, for all these things are plain words of holy scriptures in all places, and so the inventions of God himself, and not Pope Celestines; And if he meaneth that the placing them in the Mass was his invention, which he doth not insinuate, why was it not lawful for him to use the scriptures in Mass? otherwise no prayer or part of Mass, or whatsoever liturgy or public office of any church could be lawful, nothing could be lawful, for nothing is more lawful or warranted then the word of God and scripture. Yet it was not S. Celestines invention, to place any one of these in the Mass, but they were all used therein, before his time, even by the confession of these protestants themselves. For first concerning the introite, it is one of the psalms of David the 42. by the Latin account, and by the Hebrew 43. and such kind of introite to the holy Mass, was in use long before this Pope's time, as our protestants acknowledge, whereof one thus confesseth.. (Io. Fox To. 2. Act. and Monum. Q. Marry pag. 1401.) Chrisostome in the eleventh homely upon the Gospel of S. Matthew, saith, that in his time, and before his time, the use was to sing whole psalms till they were entered and assembled together: And so belike Caelestinus borrowed this custom of of the greeks, and brought it into the Latin church. Therefore by these men S. Celestine was not the Author of this custom: yet if he had been, no protestant or Christian will say, that saying or singinge holy psalms, so warranted in scripture, is an unlawful, but a lawful and godly exercise. 4. The same protestant Author maketh the graduale, response, and tract of as ancient standing, when he thus speaketh of the graduale and consequently of the others belonging unto it. (Foxe supr.) the graduale the people were went to sing when the Bishop was about to go up to the pulpit, or some higher standing, where the word of God might be better & more sensibly heard at his mouth, reading the epistle and the gospel. Which custom he maketh as ancient, or more ancient, than the time of Pope Alexander, in the Empire of Traian. touching the last which is the offertory, it is evident by these protestants, and all testimonies before, that it was, and of necessity must needs be used from the begining, for where there is Mass sacrifice, and oblation offered, there must needs be an offering or offertory thereof, otherwise it could not be offered. Fox supr. Therefore this protestant acknowledgeth it to have been used before the time of S. Irenaeus so near the Apostles, and that he thus doth remember it. Iren. l. 4. cap. 18. pro diversis sacrificiorum ritibus simplex oblatio panis & vini fidelibus sufficiat. In stedd of diverse rites of sacrifices in the old law, one oblation of bread and wine serveth. Therefore I will conclude with these words, of a protestant Archbishop. Celestinus was a godly Bishop, and the church of Rome at that time had the substance of the Sacraments, according to God's word, neither was there any superstition mixed with them. john Whitg. def. of the answ. to the admonit. pag. 588. 5. And in this opinion are, and aught to be, all our English Protestant antiquaries, and divines, which generally hold, & teach, that the Britan's of this kingdom, inviolably kept the true faith and Religion of Christ, in all things, until the coming of S. Augustine, and his companions from S. Gregory the great Pope of Rome, in the later end of the sixth hundred years: for most certain and undoubted it is, by all antiquities, that this nation at this time of S. Celestine, being infected with the Pelagian Heretics, learned and subtle in disputation, this holy Pope sent many holy Bishops hither to confute that heresy, instruct the ignorant, repair the decayed discipline of our church, and reform many abuses grown by reason of that heresy, and the Saxon Pagans, which then were entered into this Island. Which Legates of this holy Pope, must needs be adjudged to be of the same faith, and Religion with him, that sent them, by his authority and direction to effect those holy labours. He sent the two holy Bishops S. Germanus, & Lupus into this part of Brittany, S. Palladius into Scotland, S. Patrick and Segetius into Ireland. I have spoken of S. Palladius before, how by his power from the see of Rome, he placed sacrificing and massing priests and Bishops among the Scots, and Picts, in the north parts of this kingdom, of united great Brittany. Prosper. in Chronic. ad An. 432. Rob. 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 have showed out of our ancient British Manuscript & otherwise before, how both S. German and Lupus were massing priests, and Bishops, and observed the ancient form of Mass composed by S. Mark, therefore being sent by authority from that massing 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 lived at that time, and others write, to supply his own place and parson in ordering and reforming the church of Brittany. Papa Celestinus Germanum Antisiodorensem Episcopum voce sua mittit, ut deturbatis haereticis Britannos ad Catholicam fidem dirigat. He consecrated many massing priests, and Bishops in this kingdom, among whom the chiefest was, that massing Saint Dubritius Archbishop, the chief Doctor, Primate & the Pope's 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. 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 be at Landaffe. (Godwin. Catalogue. in S. Davide.) this holy Archbishop by the heavenly direction, did consecrate that notorious massing priest S. Samson Archbishop of York, in whose consecration a miraculous vision appeared to confirm his calling and Religion, and both S. Dubritius and others did see a pillar of fire miraculously proceeding from his mouth as he celebrated the holy Mass, and he himself all his life had Angel's ministering unto 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, sibi assistere, & in sacrificio ministrare meruit. (M. S. antiquit. & Capgrau. in S. Sampsone Episcopo.) what massing priests and Archbishops the immediate successors of these two renowned Archbishops were, I shall lay down hereafter more at large. 7. And such as these were, such also was the Archbishop of London S. Vodinus, and all Bishops and priests under him, and so consequently in all Brittany at that time: which aswel appeareth, by their own historian, S. Gildas, venerable S. Bede, as also Matthew of Westminster with others, who speaking of the miserable and general persecution of the christian Britan's, in all places quasque Provincias, among other cruelties they tell us, these infidels martyred the British priests, as they were standing at the altars where they said Mass. Sacerdotes iuxta altaria trucidabant. (Gild. de excid. & conquest. Brit. Matth. Westm. an. gratiae 462. Bed. l. 1. histor. Eccles. cap. 15.) therefore the priests generally then, were altar, sacrificing and massing priests, otherwise they could not have been thus cruelly put to death, at the altars, and places of saying Mass, in all all parts of this nation at that time. Neither could there possibly, at that time be any other priests, but massing priests, except they would turn heretics (which we do not read) and leave the doctrine and Religion of their both Archbishops, Bishops, and Masters in divinity, which in this time were by all testimony both of Catholics, and Protestants, either the only or principal, S. Dubritius of whom I have spoken before, S. Iltutus, and S. Gildas, all most holy and miraculous men, and known massing priests. For concerning S. Iltutus he was (as a Protestant Bishop with Vicentius, and Antoninus confesseth) scholar to the renowned Pope's Legate and massing Bishop S. German, spoken of before, Io. Bal. l. de script. Britan. cent. 1. in Ilchtuto alias Iltuto. And to prove him a massing priest, and all his scholars after him, that were priests, to have been massing priests, Nennius our most ancient (excepting Gildas) writer which we have left, testifieth in his Manuscript history, that there was in a church which this massing Saint Iltutus builded, a miraculous Altar, sustained only without any prop, or foundation by the power of God, altar quod nutu Dei fulcitur. (Nennius histor. M. S. in fine post nomina civitatum Britanniae.) and this miraculous altar so invisibly sustained, did remain in Nennius' time, & manet usque in hodiernam diem altare potestate Dei fulcitum. 8. To prove S. Gildas to have been of this opinion, and practise, his history, de excidio Britanniae, often cited in this treatise, is full of altars, massing and sacrificing priests, and maketh their irrevent saying of Mass, and often neglect of celebrating that holy sacrifice, to have been one of the chief causes of God's indignation against them, and depriving them of this kingdom, and giving it to the Saxons their professed enemies. And he was one of the renowned scholars of his massing Master, S. Iltutus, as S. Samson the great massing Archbishop of York, of whom I have spoken before, and S. David, that most holy sacrificing and miraculous Archbishop of Caerlegion, of whom hereafter, and S. Paulinus were: as both Catholics and Protestants are witnesses. (M. S. antiq. de vit S. Iltuti. joh. Capgrau. in Iltuto. joh. Bal. centur. 1. the scriptor. Brit. in eod.) what this Paulinus was, and whether he that was sent hither with S. Augustine I dare not affirm, yet considering the long time S. Iltutus lived, as many than did, and he being living as diverse write. (Bal. supr.) in the year of Christ 520. he might have in his old age a scholar, that might live longer than S. Paulinus death, that came with S. Augustine, and was Archbishop of York: for many our holy Bishops as S. Kentegern, and S. David lived longer, and we find no other renowned Paulinus here in those times. And Nennius who saith expressly, that he omitteth of purpose to speak of those that came with S. Augustine, and were not of this nation, yet maketh a most honourable memory of that Paulinus Archbishop of York, saying that he baptised 12000. at one time, and ceased not baptising forty days together. Nennius in histor. M. S. prope finem. 9 So that it is not unprobable but this holy man S. Paulinus, was the scholar of S. Iltutus, and leaving his country (as many did in that rage of the Saxons) went to Rome and lived to come hither again to accomplish so holy labours, as he did with those other massing priests sent hither at that time. Which he might well perform, if we allow him, to be 20. years old, at the death of his Master S. Iltutus, as before in the year 520. and as an other Protestant Bishop writeth. (Godwin Catalogue. York 1. pag. 558.) to have died in the year 644. which account maketh him but 124. years old, two years younger than his fellow scholar S. David by all antiquities making him 146. years of age at his death. Post 146. aetatis annum, ut omnes eius fatentur historiae, mortuus. In the year of his age, 147. anno aetatis suae centesimo quadragesimo septimo. And twenty one years younger than S. Kentegern by all histories, dying when he was one hundred eighty and five years old, cum esset centum octaginta quinque annorum. joh. Bal. centur. 1. the scriptorib. Britan▪ in David Menenien. joh. Capgrau· Catal. in S. David. M. S. antiq. in eod. S. Asaph. in vita S. Kentegern. Capg. in eod. Io. Bal. centur. 1. the script. Brit. in Kentegern. Elgnen. Godwin Catalogue. in S. Asaph. and Probus the ancient writer of S. Patrick's life, dedicateth it to Paulinus, about that time S. Paulinus was Archbishop here, which argueth that Paulinus had some acquaintance with, or reference to S. Patrick, otherwise an Irish Author would not have dedicated his work to one in England. Those schools were here of high authority approved both by the Popes & Kings of Brittany, as Cambridg teacheth. Prebus in vita S. Patricij inter opera S. Bedae. Io. Caius l. antiquitat. Camtab. pag. 147.148. 10. Now let us come to S. Patrick, who although he was chiefly sent by S. Celestine to the inhabitants of Ireland and Scotland, yet he was a Britain borne, and by many antiquities preached much, and by some many years together before his death living in this nation, died here. Therefore we may boldly apply him as a Master and witness in this business. This man being sent by the massing Pope S. Celestine, was so far also a massing priest, and Bishop, that as the ancient writer of his life, not S. Bede but Probus an Irish man more ancient than S. Bedes time, witnesseth. (l. 2. de vita S. Patricij in fine.) the enchanters and magiciens of that country, especially three which he called Locri, Egled, and Mel, did tell to the King and nobles of that country being idolaters, diverse years before the coming of S. Patrick thither, that a certain Prophet should come thither with a new Religion, that though it was hard and austere, yet it should quite destroy their ancient worship, and there continue for ever. And to speak in this ancient Author's words of S. Patrick's saying Mass in particular: praecinebant quasi in modum cantici lirico modo compositi ante adventum Sancti viri duobus aut tribus annis decantantes de eo. Haec sunt autem verba cantici secundum linguae illius Idioma in latinum conversa, 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 convertet animas ad Christum, & omnis populus Christianorum respondebit Amen. Quando erunt haec omnia regnum nostrum gentile non stabit. Quod sic totum completum est. They did sing before the coming of the holy man S. Patrick a song made lyrickwise of him two or three years. And these are the words of the song according to that language turned into latin, but not manifest. The head of art will come, with his staff with a crooked head, with that all the house shall be bored in the head: he shall sing wickedness from his table from the former part of his house, all his household shall answer, so be it, so be it. Which in our words may be more manifestly expressed. The Master of all art shall come with the sign of the cross, and all the hearts of men shall have compunction, and from the altar of Sacraments he shall convert souls to Christ, and all Christian people shall answer Amen. When all these things shall be, than our heathen kingdom shall not stand. All which was so fulfilled. Io. Capgrau. in Catalogue. in S. Patricio. 11. john Capgrave and others in S. Patrick's life thus set down this prediction of S. Patrick, adveniet homo cum suo ligno cuius mensa erit in oriente domus suae, & populus eius retrorsum, & ex sua mensa cantabit, & familia respondebit ei Amen. Hic cum advenerit, Deos nostros destruet templa subvertet, & doctrina eius regnabit in seculum seculi. A man shall come with his staff, whose table shall be in the east part of his house, and the people behind him, and he shall sing from his table, and the company shall answer unto him Amen. He when he cometh shall destroy our Gods, overthrow our temples, & his doctrine shall reign for ever. Where we see an evident prediction, and foretelling, how this great Apostle should be a sacrificing massing priest, his altar should be in the east part of the church, as altars usually are, and the people should answer Amen. How devout a sacrificing massing man he was, the history of his life is witness, and of many miracles to prove the sanctity and holiness, both of that sacrifice, and the sacrificer; Among which a sorcerer overthrowing his chalice when he said mass, the earth opened and swallowed him up. Factum est alto die cum Patricius Missam celebraret quidam magus effudit calicem suam, & statim terra aperiens os suum devoravit eum. (M. S. antiq. in vit. S. Patric. Capgrau. in eod.) and the altar on which he usually said Mass, healed diseases and wrought other miracles. And this most holy Saint by all testimonies both of Catholics, and Protestants. (Bal. l. de scriptor. Britan. in Patric. Prob. in vita eius. Capgrau. & all in eod.) was so great a promoter of the blessed sacrifice of Mass, and sacrificing massing priests, and Bishops, that for the honour and propagation of them, to insist in the words of Nennius. (Nenmus M. S. hist. in S. Patricie.) he founded 345. churches to that use. He consecrated so many or more Bishops, endued with the spirit, of God, and ordered 3000. massing priests. Ecclesias numero fundavit 345. ordinavit Episcopos trecentos quadraginta quinque aut amplius, in quibus spiritus Domini crat. Presbyteros autem usque ad tria millia ordinavit. 12. Therefore this massing Archbishop living and ruling in Ireland and Brittany until the year of Christ 491. by a Protestant Bishop making his age 122. years, and longer by Capgrave, & others, saying he was, annis centum triginta, an hundred and thirty years old, & by Probus an hundred thirty two, and more, when he died. (Bal centur. 1. the scriptor. Britan. in Patricio. Capgrau. Catal. in eod. M. S. in vita S. Patric. Prebus in vit. eiusd.) this kingdom of Brittany could not be without Mass, and many massing priests, and Bishops in this age. And as the great recited number of massing priests and Bishops, especially Bishops, above 340. could not be wholly employed in these kingdoms, which never had so many in so short a time, we may be bold to extend his mission of such massing men, to a larger circuit, and say he sent diverse of these his massing disciples, even into Armerica itself: for we find in the anciently written life of S. Brendan 1100. years since. (M. S. antiq. & Io. Capgrau. in vit. S. Brendani.) of whom one of the Lands of America still beareth name, that in his long and tedious travails, he found in those parts, diverse massing priests, that did usually say Mass, and had most sumptuous Altars of Crystal, who affirmed they were disciples to S. Patrick, and by him directed thither. And were most holy and miraculous men, and among other things than prophesied to S. Brendan, how that country should be descried, and visited again by Christians, to their great good & comfort after many ages, as happily we find it was: Post multa annorum curricula declarabitur ista terra vestris Successoribus, quando Christianorum superuenerit persecutio. Written in many Manuscripts many hundreds of years before the late discovery of America, and by Capgrave & others published long before that time. THE XX. CHAPTER. Wherein is proved by protestants and others, that the church of Brittany and Rome, accorded in this age in these mysteries: and how all the Pope's being massing priests and Popes, yet no one of them made any material alteration in this sacrifice. THus having showed both by Catholic, and Protestant authorities, that the holy sacrifice of Mass, massing priests, and priesthood generally, and inviolably continued in Brittany all this age and hundred of years, because it is confessed this nation was still hitherto directed in Religion, by the see Apostolic of Rome, and there want not protestant adversaries, which say the Popes there in this time also added, and altered diverse things, to, and in the sacrifice of Mass, we will now prove by these protestants themselves, that not any one Pope altered, or added any one material, or jest essential thing therein in this age. The first Pope after S. Celestine which these men accuse for adding, or altering in this matter, is that most 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 canon 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 Mass, not without great blasphemy of God, this holy sacrifice immaculate offering, and therefore this oblation. To this I answer, and first to the pretended addition of the prayer. Hanc igitur oblationem: That as our renowned contryman S. Albinus with others, proveth. (Albin. Alcuin. l. de diuin office cap. de celebrat. Missae.) this prayer, especially the first part which he taxeth, is as ancient in the Mass, as the Apostles time, and was used both by S. Peter and others of that sacred order: Missam Petrus Antiochiae dicitur celebrasse, in qua tres tantum orationes in initio fidei proferebantur, incipientes ab eo loco, ubi dicitur; Hanc igitur oblationem. Therefore S. Leo added nothing in this prayer, being for the first part used by the Apostles, and others in their days, which is that, this Protestant Bishop excepteth against: and for the later end thereof, which he taxeth not, was by this man himself, and others, both Catholics, and Protestants, added long time after, and then, first by S. Gregory 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 evident S. Leo neither did, nor could add any part of this prayer, to the sacrifice of Mass as his own addition or invention, all that he did, or possibly could do therein, was to take order that the decree or custom of the Apostles should be observed, which cannot be either great or little blasphemy of God, as this barbarous mouth affirmed, but honour unto God in that behalf. To make all sure, I will cite the whole prayer than used thus in English: Therefore o Lord we beseech thee, that thou wilt be pleased to accept this oblation of our service, and all thy family through Christ our Lord. The rest being added by S. Gregory, is thus: and dispose our days in peace, and command we may be delivered from everlasting damnation, and numbered in the flock of thy elected servants. In which addition of S Gregory there is not any one word, of matter now in controversy, but all holy and allowable, by Protestant Religion. And in that part, which I say with S. Albin or Alcuine, was used by the Apostles, there is not one word, except, oblation, which is, or can by protestants be called into controversy, by them or any Christian; Therefore to answer that & hoc sacrificium, immaculatam hostiam, together; If S. Leo added these words, to the canon of the Mass, than the canon of the Mass was before S. Leo his pretended additions: and in other places of this canon of which no protestant doth, or will produce any Author, being as is proved before apostolical, this Liturgy of Mass 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, a gift, holy sacrifice unspotted, an oblation blessed, ascribed, ratified, reasonable, a sacrifice, a pure host, an holy host, an immaculate host. 3. And this Protestant Bishop himself hath testified also, that the offertory was used in S. Celestines time before: which is this in English: O holy Father omnipotent eternal God, receive this immaculate sacrifice, or oblation, which I thy unworthy servant do offer unto thee, my living and true God, for my innumerable sins, and offences, and negligences, and for all here present, as also for all faithful Christians both living and dead, that it may be to me and them for salvation to eternal life. Suscipe sancte Pater omnipotens aeterne Deus, hanc immaculatam hostiam, quam ego indignus famulus tuus offero tibi Deo meo, vivo, & vero, pro innumerabilibus peccatis, & offensionibus, & negligentijs meis, & pro omnibus circumstantibus, sed & pro omnibus fidelibus Christianis, vivis atque defunctis: ut mihi & illis proficiat ad salutem, in vitam aeternam Amen. So likewise it was for the chalice: offerimus tibi Domine calicem salutaris: o Lord we offer unto thee the chalice of salvation: And I have proved in all ages before, from Christ, even with the allowance of our protestants, that Mass was an holy sacrifice, and all truly consecrated priests, did ever in all times and places still offer that most holy sacrifice, both for the living and faithful departed, and that this was so an undoubted and generally received custom, & truth in the whole church, that by our protestants grant, it was justly condemned to be heresy, to deny it, and this long time before S. Leo was borne: Therefore none of those names could be by any possibility his invention in this kind. Which this protestant accusing Bishop himself to confound and contradict himself, teacheth in the same place, when he saith of S. Leo, Missae sacrificium approbanit. He did approve the sacrifice of Mass: therefore Mass was termed and known to be so accepted a sacrifice, before his time, and approbation. For a thing approved, or to be approved, unseparably carrieth with it a precedency to the approbation, that which is, not cannot possibly be approved, as a thing past or present, and every such allowance or approbation necessarily supposeth the thing to be so allowed or approved. And this will suffice for S. Leo. 4. After whom in this age the only Pope which is produced by these men to have added, or altered in the Mass, is Gelasius: of this Pope a protestant thus writeth. (Robert. Barnes in vit. Pontif. in Gelasio.) praefationem Missae, verè dignum & iustum est, instituit. But this is evidently untrue, as I have proved before, for S. Cyprian, and before him Tertullian inform us, it was in use in the church before their times; and S. Cyprian allegeth it is an apostolical, common, & known custom of the church. (Cyprian. l. de orat. Dominic.) and Fox the protestant proveth. (Io. Fox Tom. 2. in Q. Mary.) that this could not be any invention of Gelasius, for that both the ancient Greek church before that time, and both S. Cyprian, and S. Augustine so agree it was in use before. Cyprian. sup. Aug. de vera Religione cap. 3) therefore followeth therein the opinion of Thomas Waldensis, that it could not be the invention of Pope Gelasius. And Pope Vigilius which lived not long after Gelasius, who writing to the Bishops of Germany and France, desirous to know the order which the church of Rome observed in the prefaces of Mass, answereth in this manner. (Vigilius epistola ad Episcopos Germaniae & Galliae.) Inuenimus has novem praefationes in sacro catalogo tantumodo recipiendas, quas long a retro veritas in Romana Ecclesia hactenus seruavit. We find that these 9 prefaces are to be received in the holy catalogue, which truth hath long time from former ages hitherto observed in the Roman church. And thus he recompteth them: one of Easter, another of the Ascension of our Lord, the third of pentecost, the fourth of the nativity of our Lord, the fifth of the apparition of our Lord, the sixth of the Apostles, the seventh of the holy Trinity, the eight of the Cross, the ninth in Lent. And thus concludeth: has praefationes tenet & custodit sancta Romana Ecclesia, has tenendas vobis mandamus. These prefaces the holy Roman church observeth, these we command to be kept by you. And Hoveden as our protestants have published him, reciteth all these, out of the same authority to have been received in England in a council of our Bishops many hundred years since, setting down the begining of every one of them, and addeth the tenth of the blessed Virgin, decimam de beata Virgin. Roger. Hoveden in annal. part. posterior. in Henr. 2. 5. And our English Protestant's themselves by their highest parliamentary authority in such things with them, use the same prefaces, except that of the Apostles and blessed Virgin, in their public church service, their communion book. (Protest. communion book titul. communion.) and yet in that of the blessed Virgin which seemeth to have been added after the days of Pope Vigilius, there is no invocation of her, nor any matter now questioned by protestants found in it. And concerning that of the Apostles of matters questioned there is only this clause, or petition unto God, for preserving his church: ut gregem tuum Pastor aeterne non deseras: sed per beatos Apostolos tuos continua protectione custodias, ut ijsdem Rectortbus gubernetur, quos operis tui Vicarios eidem contulisti praesse pastors. That God the eternal Pastor will not forsake his flock, but keep by his blessed Apostles, with continual protection, that it may be governed by the same Rulers, whom Vicars of his work, he hath appointed Pastors to rule it. Which is not a prayer immediately to the Apostles, but to God for the protection of his Apostles, and such as our protestants themselves in their public service, on S. Michael his day, do use for the protection of Angels, as is manifest in their collect or prayer of that feast, being the old Catholic prayer word by word translated into English. And yet if there were any immediate prayer unto the Apostles, or any other Saints or Angels, in any of these prefaces, I have proved before, that it was the received doctrine of Christ's church, from the beginning. 6. And if we should allow unto protestants, that Pope Gelasius did add in the prefaces, all that clause, verè dignum & iustum est: unto, per Christum Dominum nostrum. What is there in it, but holy, and allowable, and still practised by themselves in their church service. This it is: verè dignum & iustum est aequum & salutare nos tibi semper & ubique gratias agere Domine sancte Pater omnipotens aterne Deus, per Christum Dominum nostrum, o Lord holy Father omnipotent eternal God, verily it is a thing worthy and just, right and belonging to salvation, that we always and in all places give thanks to thee by Christ our Lord. Are not all Christians in all judgements bound to be of this mind, and this being a duty so binding and belonging unto all that believe in Christ, is it not the better, the oftener, and more publicly it be acknowledged? o●… if it be good by protestants, and in their public practice, how can it be ill in Catholics, or could be so in Pope Gelasius? And if he had added, Te igitur clementissime Pater per jesum Christum filium tuum Dominum nostrum supplices rogamus ac petimus: Therefore o most merciful Father, we ask and beseech thee, by jesus Christ, thy son our Lord. It is the same reason, as before, this being a very Christian, and holy prayer, by Protestant Religion, to ask all things of God in the name of Christ as he himself said: whatsoever you shall ask in my name, that will I do. (Io. c. 14. v. 13.) and whatsoever ye shall ask of the Father in my name he may give it you. Io. c. 15. v. 26. 7. Whereby these men may see, that neither the primative church which used invocation of Saints, nor the present church of Rome insistinge therein, did, or do diminish any honour, or duty to Christ, by honouring them, which honour him, and are honoured by him. Yet S. Remigius witnesseth, this prayer, Te igitur clementissime Pater, to have been used from the Apostles. (Remig. in epist. 1. ad Timoth. cap. 2.) Whereas some protestants write of Pope Gelasius. (Balaeus l. 2. the acts Pontif. Rom. in Gelasio.) Gelasius hymnos, prefationes, gradualia, collectas & orationes praescripsit: Pope Gelasius did prescribe hymns, prefaces, graduals, collects, and prayers: I have proved by these protestants, that all these were used in the church, and laudably long before: and by the word praescripsit, he did prescribe, what hymns, prefaces, graduals, and collects, or prayers were to be used, it is evident, these were before, and he being Pope, and chief, prescribed the order how they should be used: which proveth, he rather took some away, then added any, for among them were before, praescripsit, he prescribed, which, and no others should be used. And whereas there is a controversy, by some, whether this prescription and ordering these things was by Pope Gelasius, or one called Scholasticus; Master Fox the Protestant historian decideth this question. (Io. Fox in Q. Mary pag. 1403.) teaching out of, vetusto quodam libro de officio Missa, an old book of the office of Mass, that these were both one, and Gelasius, being Scholasticus before, was made Pope: Gelasius Papa ex Scholastico effectus in ordine 48) And thus much of Gelasius. 8. After whom, for an intermeddler in these affairs, our protestants propose Pope Symmachus. (Barns in vit. Pontif. Rom. in Symmacho. Bal. l. 2. in eod.) who commanded, gloria in excelsis Deo, to be sung upon sundays, and feasts of Saints. In Dominico die & Sanctorum natalitijs, gloria in excelsis canendum esse dixit; or by an other, praecepit. But if they mean the first part, of this holy hymn, it was the song of the Angels, at the birth of Christ, and recommended unto us in scripture, and by one of these protestants, used at Mass by the commandment of Saint, and Pope Telesphorus, who lived in the Apostles time: gloria in excelsis Deo etc. in Missa canendum praecepit. (Rob. Barnes in vit. Pontif. Rom. in Telesphoro. & S. Petro) and if they mean the whole canticle, as it is now used, their brother john Fox, with others, thus testifieth. (john. Fox supr. in Q. Mary.) The hymn, gloria in excelsis, which was sung of the Angels at the birth of our Saviour, was augmented by Hilarius Pictaviensis, with those words, that follow, singing it first in his own church, which was an. 340. & afterward brought into other churches by Pope Symmachus. And our histories testify it was used here in Brittany by S. German in his time. And our English Protestant's use it, in their public church service, at this day, by public authority. Engl. Protestant communion book morning prayer. 9 That which a Protestant Bishop writeth of this Pope, that he reduced the Mass to form, Missam in formam redegit. (Bal. l. 2. Act. Pontif. Rom. in Symmacho.) is his formal forgery, or foolery, confounded by many undeniable instances granted by protestants before, as the form of Mass of S. Peter, S james, S. Matthew, S Mark, S. Clement, S. Basile, S. Chrisostome, and Popes of Rome long before this time, as among other witnesses this Protestant Bishop himself testifieth of S. Innocentius, Syricius, S. Celestine, S. Leo and Gelasius. (Bal. in Act. Pontif. Rom. in Innocent. Syric. Calestino Leon. Gelas.) therefore without evident contradiction, and wilful error, he cannot intend, or affirm, that Pope Symmachus did first bring the Mass into order. Therefore of necessity to keep himself from these absurdities, he must understand, that Pope Symmachus confirmed, or allowed of the form of Mass, formerly used in the church, which all Popes & good Christians ever did, and aught to do. 10. And here endeth the fifth hundred year, at which time, and long after, as with others, our protestants assure us, that S. Dubritius that great massing Prelate, and Archbishop primate here, & the Pope's Legate, and great Master of divinity, together with S. Iltutus privileged in the same faculty by papal authority, and S. Gildas by whom all Brittany and other country's received instruction were living, and consequently agreeing in all things with the church of Rome. (Bal. cent. 1. in Dubritie Iltuto Gylda Albanio. Godwin. Catal. in S. David's. Capgrau. Catal. in Dubrit. Iltut. Gild.) About which time also among diverse others those three great lights of our British church known massing priests, and Bishops S. David that succeeded S. Dubritius in his archiepiscopal dignity, S. Thelians and S. Pattern, began to flourish, and went that great Pilgrimage to Jerusalem. (M. S. antiq. Capgrau. Catal. in S. David. S. Thelian. & S. Paterno & alij. M. S. S. Theliai apud Godwin. Catal. in Landaff. 2.) and both in going and returning through Italy and those places, and ordinarily saying Mass, must needs use that order and form thereof, they found to be used at Rome, and all places receiving direction from thence in such affairs, and so here I end this age, and centenary of years. THE six AGE, OR HUNDRED YEARS OF CHRIST. THE XXI. CHAPTER. Wherein being confessed by our protestant writers, that all the Popes of Rome unto S. Gregory were massing priests, and Popes, yet not any one of them by these protestāns confession, made any the least material change, or alteration in these mysteries. NOw we are come to the sixth age, or hundred of years, of Christ, wherein lived S. Gregory the great, Pope of Rome, that sent S. Augustine and diverse other holy clergy men hither, which converted a greater part of this nation, and kingdom, called England; Wherefore seeing by confession of our best learned protestants, the Christian Britan's of this Island, had from their first conversion unto Christ, and did at the coming of S. Augustine from Rome, continue in the same holy faith, and Religion, which they had learned, and received in the Apostles time, and hitherto we have not found any material difference in any age between them, & the church of Rome in these chief questions I have in hand; now to make evident demonstration by these adversaries to the holy Roman Religion, that this church never altered any substantial matter, by their own judgement, at, before, or after, the coming of S. Augustine hither, I will first set down all the pretended changes additions or alterations, which these protestants charge that holy church withal, in these affairs, proving them to be of no moment, or essential; And after show how the Christian Britan's in this age also, as in all the former, still agreed in these questions with the church of Rome. And whereas there was then some difference between the disciples of S. Gregory and the Britan's here about the observation of Easter, and some other questions, rather ceremonial, then substantial in Religion, that the church even by the testimony of our protestants, did hold the truth in these matters, and such Britan's and Scots as held the contrary, were in confessed, and unexcusable error. 2. The first alleged changer or additioner of any thing in the holy sacrifice of Mass, which our protestants object among the Popes of Rome, in this age, is Horsmida, who as these men write: commanded 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 have Superiors and commanders to be obeyed: remember them which have the rule over you. Obey them that have the rule over you, and submit yourselves. (Hebr. cap. 13. v. 7.17. and S. Ignatius living in the first hundred years, proveth no such thing ought to be done without the Bishop's assent. (Ignat. epist. ad Smyrnenses.) and the puritan presbytery, and among our English parliament Protestant's no such matter in their Religion may be done, without the allowance of their Protestant Bishops. And these protestant obiectors themselves before confess, that Pope Syricius took order, that Mass should not be said but in places consecrated by the Bishop. Missas in loco ab Episcopo sacrato celebrandas esse. (Rob. Barnes in vit. Syricij Papae.) which was soon after the ceasing of persecution by the Emperors, that places might be freely dedicated to God, and hallowing of altars belonged properly ever to the episcopal dignity. And our protestants are witnesses, that this was then practised and observed in Brittany by S. David, S. Dubritius and others, too many to be recited. And in King 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 Brittany. Capgrau. in S. Patricio & alij. 3. From Horsmida, they lepp over joannes 1. Faelix 4. Bonifacius 2. jonnes 2. Agapetus 1. Syluerius 1. until they come to Pope Vigilius, who as these men say, decreed, that Mass should be said towards the cast: Instituit ut Missa celebretur versus orientem. (Io. Bal. l. 2. de Act. Pontif. Rom. in Vigilio.) or as an other protestant interpreteth it: Vigilius instituted that priests being to say Mass, should turn their face towards the east. (Barns in vit. Vigilij) Vigilius instituit, ut Missam celebraturi, faciem ad orientem verterent. But this is only a ceremony if he had first invented it: but S. Basile telleth us it was an apostolical tradition, so to pray towards the east. (Basil. l. de Spiritu Sancto cap. 27.) for speaking of such traditions from the Apostles, not contained in scripture he saith: ut ad orientem versus precemur, quae decuit scriptura? to pray with our faces towards the east is a tradition, and not taught in scripture. And this tradition and custom of the primative Christians to pray, and say Mass turning their faces towards the east, was so common, public, and well known long before this time (Proclus supra in vita S. Patricij. Holinsh. histor. of Ireland in S. Patrick) that as I have declared before, both Catholic and Protestant antiquaries so assuring us, it was given for a distinctive sign, by the devils and magiciens of Ireland, to the then Pagan inhabitants thereof, before the coming of S. Patrick thither, to know him and his Christian disciples by, that they should set their Altar, say Mass, and pray towards the east, as we generally see chancels & high altars of Christian churches are framed. Therefore we may be secure, that hitherto the church of Rome and Brittany agreed in these mysteries, nothing added yet by any Pope, which the Britan's did not embrace. For better testimony whereof we are told by the antiquaries of Cambridge, that King Arthur in his charter of privilege, to that school, or university, bearing date at London, in the year of Christ 531. doth therein express, that he giveth that confirmation with the counsel and assent of all and every Bishops, and nobles of his kingdom, 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 apud Caium supr. pag. 68.69.70.) therefore if the then Kings of Brittany, and all the Bishops, and Noble men thereof, by which the rest were governed, did then so firmly adhere to the Pope of Rome in matters of Religion, that they would not join in such an Act, without his licence, no man will think, there was or then could be any difference in Religion between them. And to confirm us the more in this great union, and amity of Rome and Brittany, in such affairs, at this time of Pope Vigilius, and King Arthur, our protestants Matthew of Westminster telleth us. (Matth. Westm. an. 533. that this Religious King committed Walwan son to Loath his sister's son, Who should have inherited the kingdom of Norwey to Pope Vigilius to be brought up, when he was but 12. years of age, and that he was knighted by him. Erat autem Walwanus filius praedicti Loth, duodecim annorum iwenis, Vigilio Papae traditus ad nutriendum, à quo etiam & militiae cingulum accepit. How far this Pope intermeddled in ordering the prefaces in Mass, I have said before, & these protestants being silent therein, thereby rest contented in that point. 4. The next additioner with these protestants, is the next Pope, Pelagius the first: who as these men say, gave allowance that in time of Lent priests might say Mass at the ninth hour of the day, which is three of the clock in the afternoon by our account. In quadrage sima presbytero licere sacra facere hora nona pronuntiavit. (Rob. Barnes in Pelag. 1.) an other saith: ut quadrag esimali tempore hora nona sacrificulis missare liceret. (Bal. in Pelag. 1.) but this was but a ceremony, and argued, how reverend and devout priests were, in that time, to this holy sacrifice, that they did, and would fast so long to say Mass, so ne'er the time it was instituted by Christ, and Christ was offered upon the Cross, this proveth, they were not protestants in that time, which neither reverence Mass, nor fast so long, or at all in Lent. But they add of this Pope: mortuorum memorias approbavit, ac lucri gratia missis adiecit. He approved the memories of the dead, and for gain added them to Masses. (Bal. in Pelag. 1.) but this Protestant Bishop is either very forgetful, or maketh no scruple to contradict himself, for he telleth us before in the life of Saint and Pope Siricius long before S. Celestine sent S. German and the rest into these parts, that this S. Syricius adjoined memories unto Masses, and yet died a confessor in the year 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 down for an Apostolical tradition, to say Mass for the dead, and keep their anniversary days, oblationes pro defunctis, pro natalitijs annua die faecimus. (Tertul. l. de coron. milit. cap. 3.) S. Cyprian S. Chrisostome and others have the like. And our protestants have confessed before, that it was an Apostolical tradition to say Mass for the dead, and that Aerius was justly condemned of heresy, and for an heretic for his denial thereof. And we had here in Brittany many foundations to say Mass, and pray for Christian souls, and friends deceased, as we find in the charter of King Arthur before recited, wherein among other motives of that his confirmatory privilege to the university of Cambridge, he saith expressly, that he doth it, with the consent of all his Bishops, for the help of the souls of his antecessors Kings of Brittany. Pro amore caelestis patriae, remedioque animarum Antecessorum meorum Britamniae Regum. Charta Regis Arthuri apud Caium supr. antiq. Cantabr. l. 1. pag. 69. 5. After this Pope, until they come to S. Gregory, these protestants complain of no additions, but only in Pope Pelagius the second, which was the immediate predecessor to S. Gregory, and sent him, yet a private priest, his legate to Constantinople: of this Pope they write: novem praefationes ante canonem in Missa canendas de dit. He gave nine prefaces to be sung before the canon in Mass. (Bal. in Pelag. 2. l. 2. in Act. Pontif. an other thus more particularly expresseth it: Pelagtus novem praefationes Ecclesiae de dit ante canonem, in Missa canendas: in Natali, in Epiphania, in Quadragesima, de Cruse, de Resurrectione, de Ascensione, in Pentecoste, de Trinitate, de Apostolis· (Barns in Pelag. 2. in vit. Pont.) Pelagius gave nine prefaces to the church, to be sung before the canon in Mass, one in the nativity of Christ, an other in the Epiphanie, in Lent, of the Cross, of the Resurrection, of the Ascension, at Whitsontyde, of the Trinity, of the Apostles. I have answered this before, in Pope Gelasius, to whom these protestants before contradictinge themselves ascribe the preface, how vain this quarrel is I have there declared, and only add here from their protestant like published Matthew of Westminster: Anno gratiae 581. Papa Pelagius decrevit novem praefationes tantum ad Missas debere cantari, cassatis quotidianis quae dici solebant. In the year of grace 581. Pope Pelagius decreed that only nine prefaces should be sung at Mass omitting the daily prefaces which were wont to be said. Where we see that this Pope did not add any thing in this business, but rather deducted some prefaces, though they had been used to be said before, for so the words, dici solebant, manifestly prove, as I wrote of Pope Vigilius before. All which do evidently testify, that the ancient received custom of the church of Christ was long before these days, to use these prefaces. THE XXII. CHAPTER. Wherein evident demonstration is made, even by these protestants themselves, that neither S. Gregory the great, which sent S. Augustine, with many other holy learned men into England, did make any material addition, or alteration in these mysteries. But the Religion which those his disciples preached here, was in all points by all testimonies both of God and man, Britan's themselves, and Saxons, Catholics and Protestants, ancient and late writers, the true Religion of Christ, and in all things wherein they differed from the Britan's, more pure than that which they then professed. NOw we are come to the happy days 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 be more manifest, even by these protestant accusers themselves, that whatsoever difference there was, between the holy disciples which he sent hither, and some Britan's, the error in every point was in those that opposed against the Roman mission. And for S. Gregory himself, one of the four holy Doctors of the church of Christ, he was by all testimonies a great learned man, & holy Saint, and so honoured both in the Greek and Latin church, and the Mass he used as our protestants have told us. (Edw. Sands relation of Relig. supr.) both was, and is received and publicly used even in the Greek church, being translated into Greek: he is styled by all writers protestants and Catholics, Gregory the great, and commonly named the Apostle of the English nation, in all public protestant Calendars placed among the holy Saints, and by a Protestant Bishop his greatest accuser, dignified, with these honourable terms. (Bal. l. 2. de Act. Pontific. Rom. in Gregorio Magno.) Gregorius Magnus omnium Pontificum seu ut dictum est Patriarcharum Romanorum, doctrina, & vita praestantissimus: invitus ac demu●… coactus Pelagio praedicto successit, vir doctus & bonus. Gregory the great the most excellent both for learning and life, of all the Roman Popes or patriarchs, did against his will, and at last thereto compelled, succeed Pelagius the second, he was a learned and good man. Therefore it cannot be either probable, or possible, that a man so learned, virtuous, and holy, that he is thus dignified by so great enemies, both for learning and piety above all the Popes that ever were so learned, & known holy Saints, and so unwilling to take that greatest honour, and charge upon him, would or could contrary both to so great learning, and piety, which could not consist with any the least error in Religion in essential things, make any erroneous public decree in such affairs. For in so doing he should have been so far from that eminent learning, and piety, and being a glorious Saint in heaven, which both by protestants and Catholics are generally held and written of him, that quite contrary he should have been an unlearned, wicked, and damned man. Which no tongue or mouth that hath learned to confess Christ, dareth to affirm or utter. 2. But to give all contentment, I will examine all whatsoever in particular, they say this so holy learned Pope added, or altered in these mysteries, as they pretend. This Protestant Bishop saith of him (Bal. l. 2. supr. in Gregor. Mag.) introitum in Missa ex aliquo psalmo cancre iussit. He commanded the introite in the Mass to be sung out of some psalm. They have told us before of more ancient times wherein the introite was used, 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 commanded that Lord have mercy upon us, should be sung 9 times in Mass. He is deceived, for that is song but 6. times, and Christ have mercy upon us, thrice: And his friend Master Fox. (Io. Fox in Q. Mary pag. 1401.) will tell him, that this was the ancient custom of the Greek church long before, from which is was taken by S. Gregory, only that S. Gregory added, Christ have mercy upon us. But howsoever is it not a most holy and warranted custom, so to pray? our protestants themselues observe it in their public church service. (Com. book tit. Litan. & alibi.) and commonly prefer them before all other prayers, both in their private, and public writings. 3. Of S. Gregory's adding, diesque nostros in tua pace disponas, and dispose our days in peace, and grant we be delivered from eternal damnation, and numbered in the flock of thy elect. I have spoken before, & here only I add, that S. Bede, whom this Protestant Bishop. (Io. Bal. l. de scriptor. Britan. centur. 1. in Beda Girwino.) doth equal or rather prefer before S. Gregory, S. Augustine, S. Hierome, and S. Chrisostome, those great lights of Christ's church, doth say, that these words which S. Gregory added in the holy Mass, are words full 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 he also commendeth him, for causing in the churches of S. Peter and S. Paul at Rome, Masses to be said over their bodies. Fecit inter alia beatus Papa Gregorius, ut in Ecclesijs beatorum Apostolorum Petri & Pauli super corpora eorum Missae celebrarentur. Which sacred bodies of those two glorious Apostles, this lewd protestant superintendent, & therein as his phrase teacheth, a V●…gilantian heretic, calleth the dead ●…arcasses of the Apostles, so as we term the dead bodies of beasts, and therefore disliketh S. Gregory for that institution: super Apostolorum mortua cadavera Missas celebrari mandavit. (Bal. l. 2. de Act. Pontif. Rom. in Gregor. Magno.) but though it doth not belong to this place, and my promise, yet to free S. Gregory from all pretended error in any matter, I will show in the next chapter, when I come to speak of the british priests, and Bishops of this age, that they were as far engaged in this doctrine of reverence to holy relics, as either S. Gregory, or his disciples he sent hither were, or the Catholics of the present Roman church be at this time. The same I will demonstrate concerning the doctrine of Indulgences, an other pretended blot, which they would gladly find out, to stain, and blemish the glory of that great Doctor, Pope, and Saint. 4. And whereas this protestant Bishop saith of this holy Pope: He admitted Masses for the dead, Missas pro mortuis admisit, I have often showed by these protestants, that this was used from the beginning. And whereas he objecteth. (Bal. supr. in Greg. Magno.) that S. Gregory first instituted Candelmasse day, and palm sunday, with solemnity of procession, though these be but ceremonial, yet he contradicteth himself, knowing and acknowledging, that processions were long before in use, and that Candelmasse day was kept with candles in the time of Pope Vigilius, and by his approbation: candelarun festum instituit. (Bal. in Vigilio l. 2. Act. Pontific. Rom.) whereas this man saith in S. Augustine, S Gregory's disciple, that he brought hither altars, vestments, holy vessels, relics, and books of ceremonies, introduxit altaria, vestimenta, vasa sacra, reliquias, & ceremoniarum codices. (Bal. l. de scriptor. Britan. l. 1. in Augustino. Monocho.) I have showed already, that all these were in use with the Christian Britan's long before, and this protestant obiector among others, so acknowledgeth in diverse, both Scots, and Britan's, in this Island, and in the life of S. Patrick he receiveth as S. Patrick's, 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. jona. Monacho & aliis.) in which he proveth both S. Patrick, S. Pope Celestine, S. Pope Eleutherius, and his Legates S. Damianus, and Fugatianus in King Lucius time, and all the Britan's in those times, to have been as great Patrons, and practisers of these doctrines and customs, which he disliketh in S. Gregory & his disciples, as any of them then was, or any learned Catholic at this present is. Thus f●…rr these protestants exceptions against the doctrine of S. Gregory, and his disciples, all turning to their glory, and confusion of the protestant accusers by their own sentence. 5. To which I will add one thing more from our holy contriman S. Aldelmus scholar to S. Gregory as his words import, who thus relateth an addition of S. Gregory to the canon of the Mass, which our protestants do not remember in their oblations. (S. Adelmus l. de laudib. Virginitat. cap. 22.) mihi operae pretium videtur, ut Sanctae Agathae rumores castissimae Virginis Luciae praeconia subsequantur: Quas Praeceptor & pedagogus noster Gregorius, in canon quotidiano, quando Missarum solemnia celebrantur copulasse cognoscitur, hoc modo in Catalogo Martyrum ponens: Faelicitate, Anastasia, Agatha, Lucia. It is a thing worth labour, that after speech of S. Agatha (he speaketh of the praise of virginity) the praises of the most chaste Virgin Lucia, should follow, which our Master and Instructor Gregory, is known to have coupled in the daily canon, when the solemnities of Mass are celebrated, placing them thus in the Catalogue of Martyrs: Faelicitas, Anastasia, Agatha, Luciae. But this rather maketh against protestant quarrels, in this kind, for they contending against the doctrine of prayer to Saints, are taught here, that it was the ancient custom of God's church to pray unto them, even in their public Masses. (can. Miss. §. nobis quoque peccatoribus.) for S. Gregory did here only add S. Agatha, and S. Lucia, unto the others, which were in the canon before, copulasse cognoscitur, and be very many in particular, as appeareth in that place, besides all the Apostles and holy Martyrs in general, cum tuis Sanctis Apostolis, & Martyribus: and the words, in canon quotidiano, in the daily canon of Mass, are an evident conviction, that the daily canon of Mass was used, and this honour of Saints also therein before this time: as we see in all old Masses, Greek, Latin, or Syriake. And I have before proved, that this holy doctrine was ever from the beginning of Christianity in this kingdom reverently observed. Of the truth and excellency of S. Gregory's and S. Augustine's Religion planted among the Saxons, I have spoken sufficiently in all things in my ecclesiastical history at large. 6. To prove it briefly in this place more sound and perfect then the Religion of the Christian Britan's, so dignified by our protestant writers, I first use them for witnesses thereof. And first the present Protestant Archbishop of Canterbury D. George Abbots, the director of Master Francis Mason, and this his directed scribe thus write, producing the British Bishops themselves at that time so acknowledging. (George Abbot and Franc. Mason l. 2. of consecrat. of Bish. cap 4. pag. 59) The british Bishops confessed, that they understood that to be the true way of righteousness, which Augustine had preached. Yea the faith which S. Augustine brought, and that which the Britan's had before, must needs be one and the same in all material and substantial points. Wherefore we cannot excuse the Britan's, for refusing to join with him in the conversion of the Saxons. The like have, 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.) show directly, that the Christian Britan's at the coming of S. Augustine, and his companions, were far inferior unto them, both in holiness of life, and purity of doctrine. Which is testified with great lamentation by S. Gildas a Britain, S. Bede writer of the british history. (Gildas l. de excid. & conquest. Brit. Bed. histor. Eccl. l. 1. Galfrid. Monument. hist. Reg. Brit. l. 10. & 11. 7. And if we descend unto the particular differences, which then were between S. Augustine, and the Britan's, there is not any one to be found in any antiquity, that concerned the questions I have in hand, but in them there was an uniform consent by all writers, only I find that they differed in some ceremonies about the consecration of Bishops, but in no material thing. (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 Britan's did then consecrate Bishops with anointing their heads with holy Chrism, Invocation of the holy Ghost, Benediction, and Imposition of hands: Mos in Britannia inoleverat in consecratione Pontificum tantummodo capita eorum sacri Chrismatis infusione perungere, cum inuocatione Sancti Spiritus, & Benedictione, & manus Impositione. And the Romans besides these necessary things, in that consecration, kept and observed the decrees of the holy Canons, in this business; Which the Britan's did not omit for any dislike they had of those sacred ceremonies, but by distance of place, and infested with Pagans invasions, 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 knowing the canonical institutions, and what both the Romans and Britan's, with all the Christian world at that time, thought to be essential, and necessary in this holy Sacrament, neither follow the one, or other, and so by all judgement, have deprived themselves of lawful and true Bishops, and consequently of all true clergy men, which cannot be without true and lawful Bishops, such as they want, to consecrate them. 8. The other differences between S. Augustine, and the Britan's, may appear out of the words of S. Augustine unto them, related by S. Bede, and others, and thus set down by our protestant historians. Augustine's oration briefly was thus. (Bed. histor. Eccles. l. 2. cap. 2. Stowe and Howes histor. in Kentish. Saxons. K. Ethelbert.) although dear brethren, in many other points ye do contrary to our custom, or rather contrary to the custom of the universal church of Christ: yet notwithstanding if ye will in these three things consent unto me, that is, to celebrate the easter in due time, to accomplish the ministry of Baptism according to the Roman, and Apostolic church, and last of all to preach with us to this English nation, the word of our Lord, all your other ceremonies, rites, and customs, though they be contrary to ours, yet we will willingly suffer, and be content to bear with them. But they answered they would do none of these things requested. Where we see, that S. Augustine and the Britan's did differ principally, in these three things, and by our protestants themselves, S. Augustine held the truth in them, and the Britan's were in error. And so likewise in all other ceremonies rites and customs than controversed: for S. Augustine justifieth that the Britan's in them all were, contrary to the custom of the universal church of Christ. In multis quidem nostrae consuetudini, immo universalis Ecclesiae contraria geritis. And their learned contriman Gyraldus Cambrensis diverse hundreds of years since, being as a protestant, Bishop styleth him, vetustae cognitionis verè helluo, an unsatiable seeker forth of antiquities, with protestants allowance thus setteth down the ceremonies of the Britan's, 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. David powel ib. 9 De quolibet pane apposito primum fractionis angulum pauperibus donant. Of every loaf of bread set before them, they give the first corner they break to the poor. They sit three and three together, at dinner in memory of the Trinity. They cast away their armour, and bore headed ask the benediction of every Monk or priest, or any wearing the habit of Religion: The people doth greatly, and more than other nations, desire confirmation by a Bishop, and Inunction of Chrism, by which the grace of the holy Ghost is given. They give tithes of all things they possess, cattle, sheep sometimes when either they marry wives, or go on pilgrimage, or correct their life by the counsel of the church. Above all foreign labour, most willingly going on pilgrimage to Rome, they more readily with devout minds adore the Tombs of the Apostles. We see they yield devout reverence to churches and ecclesiastical men, and relics of Saints, and portable bells, woven books, and the cross, & give far more honour to all these then any other nation. The immunities of their churches, far exceedeth the Indulgence of the canons. You shall not see any where the Eremites and Anachorites of greater abstinence, or more spiritual. And speaking of the Britan's in the time of S. Germanus, and Lupus, when they were troubled with Pelagianisme, and first eruptions of the Pagan Saxons, these Authors say. These customs and ceremonies of the Britan's continued from them, to the time of Gyraldus Cambrensis, that died in the year of Christ 1190. ab eorundem doctrina haec, ut fertur, usqe in hodiernum documenta tenuerunt. 10. Thus we have learned all the differences, that were between S. Augustine, and the Britan's: and find, that S. Augustine was the innocent party in them all. For among all these last recited, where any thing is remembered as singular, and differing from other churches, it is the case of the Britan's, and the Romans agreed with the common and received customs of the church of Christ: And concerning those doctrines and customs which our protestants do most 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 honour of that holy Apostolic see, reverence of holy relics, Indulgences, honour to sacrificing massing priests, and Religious men, and more Sacraments than protestants admit, as namely the Sacrament of confirmation, giving of the grace of the holy Ghost, by anointing with sacred Chrism, reverencing of the cross, and holy images, we see by the testimony both of the Britan's, and protestants themselves, that these were more zealously observed of the Christian Britan's at that time, whose faith and Religion is so much commended by our protestant writers, than they were by S. Gregory, or S. Augustine then, or be at this time by the present church of Rome, and the members thereof. 11. Therefore it being the common and generally received opinion, both of our English Protestant Bishops, as Parker, Bale, Godwin, with others, and their Doctors and antiquaries as Powel, Fox, Fulke, Middleton, Gosceline, Stowe, Howes, Holinshed, and too many to be recited, that at the coming of S. Augustine hither, the faith and Religion of the Christian Britan's here, was in all material points sound, and perfect, and the same which they received in the time of the Apostles, much more and rather must they needs yield, and allow that honour, to the Religion and doctrine of S. Augustine, and the other disciples of S. Gregory, which they preached and planted here, being by so many and all humane testimonies before acknowledged in all matters controversed between them, to be the undoubted 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. Godwin. convers. of Brit. Powell annotat. in l. 2. Giraldi Cambr. de Itinerar. Cambr. cap. 1. Fox Act. and Mon. pag. 463. edit. an. 1576. Fulke answ. to counterf. Cathol. pag. 40. Middlet. Papistom. pag 202.) Io. Goscelin. hist. Eccl. de vit. Arch. Cantuar. Stow and Howes hist. in K. Ethelbert. Holinsh, histor. of Engl. cap. 21. pag. 102. 12. And to make all sure, and unquestionable, except with athests, and infidels, enemies to Christ himself, we have both the present and prophetical witness of God himself, that by no possibility can deceive vn in this case, and this confessed, and received even by our protestant writers, who first assure us, that in the controversy between the Britan's and S. Augustine, God gave so miraculous testimony, for S. Augustine & his Roman companions to teach the truth in all things controversed then between them and the Britan's, that the Britan's were thereby so extraordinarily convicted, and confounded (to speak in protestant words) that they confessed in deed, that to be the true way of righteousness which Augustine had preached, and showed them. (Stowe and Howes histor. in K. Ethelbert.) and God could not possibly give other testimony by these protestants, and all learning, except he would or could (blasphemy to affirm) contradict himself, for by all professors of Christian Religion he had promised, that Catholic church universal should never err, and yet protestants with others thus confess: all other churches throughout the world agreed with Augustine in Christ. Of God's prophetical testimony hereof we have many witnesses, Catholics and Protestants, S. Asaph in the life of S. Kentegern, many Manuscripts, the British history, Matthew of Westminster, with others for Catholics; and among 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. 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 speaking of the Pagan Saxons invading this kingdom, and overthrowing Christian Religion, bringeth S. Kentegern thus to prophesy long before, how S. Augustine and his associates should restore it again, not only unto the ancient state of Religion, but a better than it enjoyed in the time of the Britan's. Christianae legis Religio usque ad praefinitum tempus dissipabitur. Sed in pristinum statim immo meliorem miserante Deo in fine reparabitur. 13. The ancient Manuscript history of S. Kentegerns' life, S. Asaph, Capgrave and others say, S. Kentegern prophesied this, and publicly told it, to his disciples at the time of the death of S. David, which as our protestants write, was above 50. years before the coming of S. Augustine hither. (M. S. antiq. de vita S. Kentegerni. Io. Copgrau. in S. Kentegerno Episcopo & Confessore.) who being at that time as often, very earnest at his prayers, and much lamenting, after being demanded by his disciples the cause of his great sorrow, after a short silence, thus answered: Know you my dearest children that S. David the ornament of Brittany, Father of his country, is even now loosed from the prison of his flesh, and gone to the heavenly kingdom. Understand you that Brittany deprived of so great a light, shall lament the absence of so great a patron, who opposed himself against the sword of God, half drawn against it, for the wickedness of the inhabitants thereof, that it should not be fully drawn and bring it to destruction. Our Lord will give Brittany over to foreign nations, that know him not. And the Isle shall be emptied of the inhabitants, by Pagans. The Religion of the law of Christ shall be destroyed, until a certain time in it. But by the mercy of God, it shall be again repaired unto the former, and unto a better state than it was before. Seruo Dei quodam die prolixius orationi intento, facies eius quasi ignea apparens stupore & extasi circumstantes replevit. Intucbantur enim faciem eius tanquam vultum Angeli stantis inter illos. Completa oratione, gravissimis lamentis se dedit. Et cum discipuli causam tristitiae humiliter ab eo peterent, paulisper in silentio residens, tandem ait. Noveritis filij charissimi, Sanctum Dauid decus Britanniae, patrem patriae, carnis carcerem modo egressum, regna caelestia penetrasse. Credit 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 coronavit eum, me vidente. Scitote etiam quod Britannia tanto lumine orbata, tanti patroni lugebit absentiam: qui gladio Domini propter malitiam inhabitantium semi evaginato super illam, ne penitus ad internitionem extractus percuteret semetipsun opponebat. Tradens tradet Dominus, Britanniam exteris nationibus Deum ignorantibus: sed & à Paganis ab indigenis evacuabitur insula, Christianae legis Religio usque ad praefinitum tempus dissipabitur in ea: sed in pristinum stati●…, immo meliorem miserante Deo iterum reparabitur. 14. Our protestant historians do likewise relate the actual change of Religion here then for the better, and for better preachers in these words, (Edw. Howe's and Stow histor. in K. Ethelbert. Gild. l. de excid.) Among many the Britan's doings which their own historiographer Gildas doth lamentably set forth in writing, he saith of them thus, that they never took care to preach the gospel of Christ unto the Angles, and Saxons, which inhabited the land among them. But yet the goodness of God provided for the said nation of the said Angles, much more worthy preachers by whom they might be brought to the faith. And then immediately they set down S. Augustine, Mellitus, justus, and john, with others sent hither by S. Gregory, to be these much more worthy preachers, by whom this nation was brought to the faith. And this might suffice in this matter, but for the full clearing of all doubts, I will further & fully prove, how all priests and Bishops in Brittany in this age, were sacrificing massing priests: and the best learned and most holy among them, did in all things join with the Popes, and church of Rome; and they which opposed most against S. Augustine, and his associates sent from thence in some ceremonial customs, did in these points & all others which protestants most dislike in Catholic Roman Religion, utterly disagree from these protestants, and hold the same doctrine & practise generally, as S. Augustine did, and the members of the present Roman Apostolic church do at this day. THE XXIII. CHAPTER. Wherein demonstration is made both by protestants, and other testimonies, that during all this age and hundred of years until and after the coming of S. Augustine, this kingdom had many holy massing priests and Bishops, agreeing in these, and all other articles of Religion with the church of Rome. IN the later end of the fifth hundred of years, of Christ, I made relation, how among many others, those two renowned massing priests, S. Dubritius the great Archbishop of Caerlegion, and the Pope's Legate, made Bishop by the massing Bishop and Legate of the see Apostolic, and S. Iltutus disciple of the same massing Bishop and Legate S. Germanus were Tutors, and Masters in Religion and divinity, not only to the clergy of this Island but many others, and neither did, nor could teach them any other doctrine in these points, than they had received from others, and practised by themselves, about holy priesthood, and sacrifice of Mass; And as both protestants & other antiquaries tell us, both these lived 20. years at the jest, in the beginning of this sixth age, S. Iltutus being alive and flourishing in the year 520. claruit anno à Christi nativitate 520. and S. Dubritius living two years after, obijt anno gratiae 522. (Bal. l. de scriptor. Britan. cent. 1. in Ilchtuto. & in Dubritio. Godw. Catal. in S. David's. in Dubritius.) therefore we may boldly say, that among so great numbers of their massing scholars, many of them lived a great part, if not all this age. The ancient Manuscript of the Saints of Wales, the Apologist of the antiquity of Cambridge, and others thus testify of S. Dubritius. (M. S. antiq. de vit. Sanctorum Wall. in S. Dubritio. Io. Caius l. 1. de antiquit. Cantabr. Academic. pag. 145.146.) Crevit illius fama cum utriusque legis, novae & veteris peritia per totam 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, Samson discipulus suus, Vbelnius, Merchiguinus, Elguoredus, Gunuinus, Longual, Artbodu, Longur, Arguistil, junabin, Conbram, Goruan, Guernabin, jovan, Elheharn, judnon, Curdocui, Aidan, Cinuarch, & cum his mille clericos per septem annos continuo in podo seu pago Hentlan super ripam Guy, in study literarum divinae sapientiae & humanae retinuit. Where we see he had a thousand scholars at one time, and place, seven years together that were clergy men students in divinity, and in an other place, called in the British languadge Mocros, miraculously assigned unto him, he had as these antiquities say, innumerable scholars many years 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 schools of S. Iltutus, and S. Tatheus, or as some call him Thatheus. The antiquaries of Cambridge allege for the immunities and privileges of their university, the ancient Charter dated at London in the year of Christ 531 of King Arthur, that known reverencer of sacrificing priests, and Mass. Charta privileg. Arthuri an. 531. apud Caium antiq. Cantabrig. l. 1.) and both Catholics and protestants testify, that the ancient university of Standford continued in this time, and until S. Gregory interdicted it for heresies that fell among the Saxons and Britan's together mixed. (Harding histor. in King Ethelbert. Stowe and Howes history in Bladud.) therefore we may assure ourselves, that notwithstanding so many troubles, & alterations, as chanced here in those days, they continued the holy doctrine and custom of Mass, and sacrificing priests; For S. Gregory so known and confessed a Patron and practiser of these things, neither would, nor could have interdicted that university, for any thing which he himself so embraced and honoured. So that it is evident, that the whole kingdom of Brittany in this time following the doctrine which their schools and universities taught them, must needs then allow these holy mysteries of which I write. The same is evident, both by the Kings which then reigned here, as also by the Archbishops who ruled in Religious affairs. The Kings in the beginning of this age were Uther pendragon, who died about the year of Christ 515. being for Religion of the same with the massing Archbishops S. Dubritius and S. Samson, with the sacrificing Bishops, and priests, by whose general consent he was crowned King. Uther convocato regni clero, caepit diadema Insula: annuentibusque cunctis sublimatus est in Regem. (Galfr. Mon. l. 8. cap. 17. Math. Westm. ad an. 498) and when his death was known they as solemnly assembled to give him Princely Christian burial. Cum obitus Regis diwlgatus fuisset advenerunt Pontifices cum clero regni: tuleruntque corpus eius ad caenobium Ambrij, & iuxta Aurelium Ambrosium more regio humaverunt. 2. Next was King Arthur, how he was engaged in this holy doctrines it is sufficient Argument, that being but 15. years of age, and his birth by many not without exception, he was with the general applause both of the sacrificing clergy, and their ghostly children, crowned King by S. Dubritius the Popes Legate, and renowned massing Archbishop, and primate of Brittany with the other massing Bishops thereof. Defuncto Vtherpendragon convenerunt ex diversis Provincijs proceres Britonum, Dubritio Vrbis Legionum suggerentes, ut 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 histor. Britan's and Saxons in Arthur. Io. Bal. l. de script. Brit. cent. 1. in Dubritio. Godwin Catalogue. in S. David's.) to this his whole life in fight against the enemies of that holy Religion, the sacred churches, and altars which he re-edified for that heavenly sacrifice, and charters of immunities which he granted to the most known massing places of Brittany, as Glastenbury and others, and the great reverence he used to all massing priests and Prelates, are sufficient testimony of this, and to be seen almost in all histories, Manuscripts and others of that time, and he lived unto the year of Christ 542. Now if we come to the Archbishops & Bishops under them, Matthew of Westminster and others tell us, that for York, that renowned massing man S. Samson was Archbishop there, 7. years after the beginning of this age, anno gratiae 507. Floruerunt in Britamnia Sanctus Samson Eboracensis Archiepiscopus, & S. Dubritius Vrbis Regionum Archiepiscopus. (Matth. Westm. an. 542. & alij. Matth. Westm. an. gratiae 507.) what a miraculous massing priest, and Prelate he was, I have spoken in the former age. 3. That S. Dubritius ruled all in the Archiepiscopal see of Caerlegion, where most both Bishops & priests were in these days, at the least until the 16. year of this age I have showed before, when S. Dubritius with the rest of the Bishops of Brittany crowned King Arthur in that year. Who was Archbishop of London at this time, it is not so certainly remembered in particular. But the Author of the British history translated by Galfridus assureth us, that there was an Archbishop of London at this time, & that he together with S. Dubritius Archbishop of Caerlegion, & the Archbishop of York did crown King Arthur. Trium Metropolitanarum sedium Archi Praesules, Londoniensis videlicet, Eboracensis, nec non ex urbe 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 solemn coronation at the solemnity of Mass, at which both the King, these three Archbishops with the other Bishops of their divisions, and the nobility of Brittany were present. And this coronation is chiefly attributed to S. Dubritius, because it was in his diocese. Dubritius quoniam in sua diocesi caria tenebatur, paratus ad celebrandum obsequium, huius rei curam suscepit, and he was the Pope's Legate. And all histories agree, that when the Bishops, and clergy, either of London, or York division, were persecuted by the Pagans, they fled for succour, to the known massing priests, and Prelates of Caerlegion diocese, communicating with them in Religion. 4. S. Dubritius waxinge old, and desirous to live a solitary and contemplative life, the holy Saint David was miraculously chosen to succeed him. (Capgrau. in S. David. Gyrald. Cambr. Itiner. Cambr. l. 2. cap. 1. Godwin in S. David's.) I have showed before, that he was the scholar of the massing priest, S. Iltutus, scholar of the massing Prelate & Pope's Legate S. Germanus. This holy Archbishop was so renowned a massing priest, and Prelate, that as we read both in ancient Manuscripts, and other histories, he brought with from Jerusalem, being a pilgrim there, an holy and miracalous Altar, given him by the Patriake there, on which he consecrated the body of our Lord. In quo Dominicum consecrabat corpus. (M. S. antiq. de vit. S. Davidis. Capgrau. in Catalogue. in eod.) and to make evident unto all, that S. David did say ordinarily Mass in Brittany, aswell as at Jerusalem, and likewise so did all the Bishops here of Brittany then, and with great solemnity, to omit many other memorable testimonies hereof, we read in the antiquities of Glastenbury, Capgravius, and others, & a Protestant Bishop writeth, that the history is still preserved engraved in Brass at Wells in Sommersetshire, though he somewhat minceth it, how S. David and seven other Bishops going to Glastenbury to dedicate the holy church there, Christ appeared unto him the night before the intended dedication, and bid him abstain from dedicating it, for it had been dedicated before to the blessed Virgin Mary his Mother. (M. S. antiq. & Io. Capgrau. Catalogue. in S. Patricio. antiq. Glaston. Godwin conuers. of Brit. pag. 11.) and to testify the truth of this vision, & testimony, left a miraculous wound in the right hand of S. David, telling him how it should be as miraculously healed as it was hurt, in this manner: crastina die cum Pontificalibus inductus, cum per ipsum, & cum ipso, & in ipso, in Missa pronuntias, ipso qui tecum loquitur operante, per ipsum quem sacro conficies ore, vulnus quod nunc abhors; nusquam esse videbis. Et cum sanctus iussa complesset, sicut praedixit Dominus, efficitur sanus. To morrow when thou art adorned with thy pontifical vestments, and shalt pronounce in Mass the words by him, & with him, and in him, he that speaketh with thee working by him whom thou shalt make with thy sacred mouth, thou shalt see no where the wound, which thou now abhorrest. And when the Saint had done as he was commanded, as our Lord foretold, he was made found. And it followeth in the same antiquity, preserved in Brass by Thomas Highes of Wells esquire, as that protestant Bishop writeth heretofore, fixed upon a pillar of S. Joseph's chapel, which he himself had read. Godwin supr. cap. 2. pag. 11. 5. Postea idem Episcopus Domino revelante quendam cancellum in orientali parte haic Ecclesiae adiecit, & in honore beatae Virginis consecravit, cuius altare inestimabili sapphiro in perpetuam huius rei memoriam insignivit. Afterward the same Bishop (S. David) by the revelation of our Lord, did add a certain chancel to this church, in the east part, and consecrated it in the honour of the blessed Virgin, whose Altar for perpetual memory of this thing he did adorn, with a sapphire of an inestimable price. Where we evidently see, the doctrine & practice, both of the Archbishop, and Bishops of Brittany, seven of them being then present, to go on pilgrimage, to holy places, and relics, that they were sacrificing priests, said Mass, and with great reverence, and solemnity, and in that holy sacrifice consecrated by consecrating words of their mouths, and offered the blessed body and blood of Christ, used the same canon we now do, as the words, per ipsum, & cum ipso, & in ipso, with the other circumstances tell us, and so honoured the holy Altars, whereon this heavenly sacrifice was offered, that they there offered inestimable gifts, and ornaments to honour them withal, which is as much as any priest of the present Roman church teacheth, or contendeth at this time, or Catholic Religion alloweth them to do. 6. This renowned Archbishop so miraculous for his birth prophetically foretold, his life, and death and so holy and pleasing unto God, that as I have showed in him already, God spared to take vengeance on the sins of the Britan's, for his sake, during his life, died in the year of Christ 546. but 50. years before S. Augustine's coming hither, as our protestants themselves with others witness. (Bal. l. de scriptor. Britan. cent. 1. in David Meneviensi.) and by an other protestant which faith, he sat long to wit, 65. years. (Godwin Catal. in S. David's 1. S. David.) he lived within 16. years or nearer to S. Augustins' arrival in this kingdom, an 596. for as I proved before, his predecessor S. Dubritius was Archbishop there, in the year 516. and after, and died not until the year 522. though in his old age he had a little before resigned his charge to S. David. (Godwin sup. in S. David's. 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. David, or S. Theliaus, Telianus, Eliud, all one man, by others. (Girald. Cambr. Itiner. Cambr. l. 2. c. 1. Godw. M. S. David's antiquitat. Eccles. S. Davidis apud Godwin Catal. Epis. pag· 506. in S. David's.) but for this matter it mattereth nothing: for this Cenauc was scholar, and successor to S. Pattern, that great known massing priest and Prelate, companion to S. David, 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 he was scholar to the renowned massing Prelate S. Dubritius, and by him so throughly instructed in divinity, that being endued with the holy Ghost, he could perfectly expound all difficulties of holy scriptures. A sancto Dubritio Episcopo in scriptures sanctis eruditus fuit, donec explicaret. (M. S. de vita S. Theliai & Capgr· Catalogue. in eod.) and was so undivided a companion of S. David, his predecessor, not only under their Master Paulinus (not unprobably he that lived to be Archbishop of York that great massing Prelate in S. Augustine's time) but in his pilgrimage to Jerusalem, and so by Rome from which he could not differ in Religion: and so intrely and nearly conjoined in Religion, and affection, that as we read in his life, they were both of one mind, perfectly in all things; Sanctum Dauid perfectae hominem vitae sibi associavit: quos tanta coniunxit dilectio & sancti spiritus gratia, quod idem velle, & nolle ambobus esset. Therefore he could not possibly, nor the Bishops and priests under him, differ from S. David, in so great matters, but were wholly of the same mind, and practise with him in those things. And the church of Rome in all Catalogues receiveth and acknowledgeth him for an holy Saint, which it never did, will, or can do, to any an enemy and apposite unto it, in those mysteries. And this sacrificing massing Prelate, probably was Archbishop of Caerlegion among the Britan's, at the coming of S. Augustine hither, living long after that time, and as a late writer holdeth. (Engl. Martyrolog. die 25. Novembr.) until the year of Christ 626. living before diverse years among the massing priests and Bishops of France, and not unprobably was there when S. Augustine first landed here, and neither present at, or consenting unto that opposition, to S. Augustine. 7. And concerning the two other archiepiscopal sees, London, and York, although there is little memory left of Ecclesiastical affairs in them, being both with their whole dioceses in those times most grievously afflicted, and almost wholly eaten and devoured up, by the Pagan persecutors in Religious things; yet for these doctrines we have in hand, there is sufficient testimony left in antiquities, that so long as the state of Christian Religion had public and open profession, there was also there the like public use, and exercise, of these points of Catholic Religion; And after the external face of Christianity was overthrown, yet at the jest in many places, of those Provinces, a private use and exercise was still continued of these articles, even to the coming of S. Augustine and after, until the general conversion of the Saxons themselves. And for York we have the known massing Prelate Pyramus chapeline to King Arthur, that great Patron of sacrificing priests & holy Mass, which as his place required, was deputed to say Mass, and ordinarily so did before that Religious King. (Galfrid. Monum. l. 9 histor. Reg. Briton. cap. 8. Matth. Westm. an gratiae 522.) and as Thadiocus succeeded him in place and dignity so likewise he was his successor in opinion, and practise in those questions, as will evidently appear, if we only consider that they were both ordained by the authority & Legantine power, either of S. Dubritius or S. David those famous massing priests, Prelates, primats and Saints. But we have the general warrants of the renowned S Gyldas Badonicus, which now lived and until within 16. veares of S. Augustins' coming hither, flourishing in the year of Christ 580. as a protestant Bishop and antiquary with others writeth. (Bal. l. de scriptor. Britan. cent. 1. in Gilda Badonico.) & proveth that in this time all the priests of Brittany were, sacrificantes sacrificing massing priests, inter altaria, at the holy altars, the seats of the celestial sacrifice, sedes caelestis sacrifi●…ij, and Probus that wrote the life of S. Patrick, in this age testifying as much. Gildas l. de excid. & conquest. Britan. Probus in vita S. Patricij inter opera S. Bedae. 8 And if we turn our eyes to look into the further, and more northien parts of the diocese of this archiepiscopal see in Golloway, and Albania, we shall find many particular testimonies of this verity. There we shall find S. Kentegern; that most miraculous holy Saint, so far a massing priest, and Prelate, and after the Roman order, that he had in his school or monastery under him in the north of Brittany, besides 600. that were not learned, 260 learned divines, trained up to p●…eac●… and offer the holy sacrifice of Mass. (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 school and compan●…e of massing men in Brittany, which he left to S. Asaph, and sent of these into all parts both of this our Brittany, and into other nations, as Norwey, and Island, being warranted in all these things by the Popes of Rome, where he was seven times on pilgrimage, Romam septies adijt; and in all things conformed himself to that holy Apostolic church, and at his death, gave strict ommaund to all under his charge, to be in all things obedient to the church of Rome: de Sanctorum Patrum decretis, sanctaeque Roman●… Ecclesiae institutis firmiter custodiendis, fortia dedit, ac dereliquit praecepta. And that he lived either after, or unto the coming of S. Augustine I will demonstrate hereafter. 9 And to come to London diocese, now afflicted with Pagan persecutors, yet we find Theonus a massing priest and Prelate familiarly acquainted with S. David, that massing Archbishop, having been Bishop of Gloucester before, to have been Archbishop there in these times. A Protestant Bishop writeth: Theonus being first Bishop of Gloucester, forsook it, and took the charge of London upon him the year 553. (Godwin Catalogue. in London. in Theonus.) but the British history, proveth him to have been Archbishop of London, before the death of S. David: Theonus Glovecestrensis Episcopus, in Archiepiscopatum Londoniarum eligitur. Tunc obijt sanctissimus Vrbis Legionum Archiepiscopus David in Minevia civitate. (Galfrid. Monum. histor. Reg. Brit. lib. 11. cap. 3.) and so he must needs he ordained Archbishop, by the consent, and allowance of that massing high Prelate, S. David. And he continued Archbishop there, until the year of Christ 586 when together with Thadiocus, Archbishop of York, and very many of their clergy they fled into Walls and other places. (Matth. Westm. an. 586. Stowe histor. Galfrid. Monum. hist. l. 11. cap. 10.) And to prove all than were sacrificing massing priests here, S. Gildas then living at that time hath so before affirmed; the sacrificing massing which protestants and others confess, to have been then in London, and other places of that diocese, confirm it; their flying for succour only to the places, where Mass and massing priests continued, as in Wales, Cornewayle, and little Brittany, manifestly convince it to be so. Stowe histor. in Constantine 2. Galfr. Monum. l. 11. histor. cap. 4. 10. This is proved by those holy churches, and massing altars, which the Pagans did reserve, and not destroy, by converting to them to the Idolatrous worship, and sacrifices of their Pagan Gods. Si qua Ecclesia illoesa seruabitur, hec magis ad confusionem nominis Christiani quam gloriam faciebant. Nempe ex cis deorum suorum templa facientes, prophanis suis sacrificijs, sancta Dei altaria polluerunt. (Matth. Westm. ad an. gratiae 58●….) And when above all other things questioned, our protestants most disallow the reverence of holy relics, and not contending that there was any Christian Religion in these Archbishops & their clergy, but either the massing Religion, or their protestant profession, do plainly confess, that these were massing priests, and not Protestant Ministers, for they with other antiquities acknowledge, that the greatest care which these two Archbishops, their Bishops, and priests had, in those tempestuous times, was how to keep with reverence, and from irreverence, the holy relics of their Saints, & so notwithstanding so many dangers, and difficulties, carried most of them unto these places of their rest, and refuge, so far off, Walls, Cornwall, and Brittany in France. (Holinsh. histor. of Engl. Galfrid. Monument. histor. Reg. Briton. 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 Cambrian diffugerunt, timentes ne Barbarorum irruptione, tot & tantorum sacra ossa veterum, à memorijs hominum delerentur, si qua imminenti periculo minimè subtraxissent. Plures etiam Armoricanam Britanniam petentes. Therefore no protestant can, will, or by the grounds of their Religion may say, that these were Protestants, but undoubtedly Catholic Papists, reverencers of holy Mass, relics of Saints, & such doctrines, as protestancy doth not allow, & thereupon they plainly call them, sacrificulos, massing priests. H. Matius Germanorum lib. 5. pag. 39 11. Neither did these doctrines and the profession of them cease here with us, between this public desolation in the 586. of Christ, and the year 596. when S. Augustine came hither, even in those parts which the Saxons possessed, but there were diverse Bishops, and sacrificing massing priests still continuing in them, and the holy sacrifice of Mass was still, though not so generally and publicly as before, continued also in this time, and many of the Saxons themselves, even from the days of King Arthur, when many of them received the Christian faith, still continued therein, and this testified by protestant writers. (Holinshed histor. of Engl. pag. 122.123. l. 5.) teaching how upon a great victory of that renowned King against them, he pardoned all that would and did receive the Christian faith, which were many. And harding with others testifieth, that Stanford at this time was a Christian university, though with some errors. (Harding histor.) and yet a great part of them must needs be Saxons. And in those very places themselves where the Pagan Saxons most & principally ruled, and reigned, the Christian massing sacrificing Religion was there permitted, and tolerated even by the King's allowance, as a protestant historian proveth in these words. (Holinsh. histor. of Engl. l. 5. pag. 107.) At the same time that Constantine (the next King to Arthur) was driven into Wales, there reigned among the English men, one jourmericke the fifth, as Bede saith, from Hengist. The same jourmerick though he were not christened himself, yet he permitted the Christian faith to be preached amongst his people, and concluding a league with the Scottish men and Picts, kept the same inviolate during his life time. So likewise it was in the kingdom of the Kentish Kings, extending to Humber, for King Ethelbert had married a Christian, & gave peace to Christians in his dominions, as we may also gather the like of the kingdom of the east Angles, whose King Scebert, was a baptised Christian, except a protestant historian is deceived, in the year of Christ 569. or before, then beginning his Reign, and being christened in France in the Regiment of his Brother and predecessor King Carpewalde. (Stowe histor. in east Angles in K. Scebert anno. 569.) and in many other places of Loegria, this England, the like instances may be given: for the enmity between the Saxons and Britan's was not principally for Religion, but who should rule here, and possess this kingdom: aspernebantur ut plurimum Saxones Britonum Sacerdotum tum Gualiam incolentium doctrinam: tametsi veram profiterentur, invisae gentis magis quam disciplinae, de qua multa atque praeclara frequentius audiverant, odio permoti. (Hect. Both. l. 9 Scot histor. fol. 177.) and they had peaceable commerce, amity, and correspondence with all other Christians, round about them, French, Scots, and Picts, as is declared before. 12. And to put all out of doubt in this matter, we are taught by many credible, and uncontroleable antiquities, that even at the coming of S. Augustine hither, there were diverse renowned massing, sacrificing Bishops, here with their massing priests, that preached even to the Saxons, and converted many, and that these holy Bishops, and priests did in all things agree, with the Apostolic Roman church, and received mission, power, and jurisdiction from thence. Among these was S. Kentegern for the Northern and other parts of this kingdom, who preached to the Saxons & proved their Pagan Gods (namely wooden) whom principally they worshipped as chief God, to have been only a man, a King among 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 consecraverant, 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 lived unto this time of S. Gregory, joined in Religion with him, and by him was warranted to preach to the Saxons, as to other nations, we have the greatest warrant, we can desire in such things, both Catholic and Protestant antiquaries, joining in this, that he was a Bishop 260. years. (M. S. antiq. & Capgrau. supr. Bal. l. de script. Britan. cent. 1. in Kenterno. Godwin Catalogue of Bishops in Asaph.) whereby it evidently followeth, that being made Bishop after the being of S Germane, and Lupus here, as appear before, he must needs be living at this time, and it is particularly testified by the ancient writers of his life, S Asaph his holy scholar and successor, john Capgrave, and many ancient Manuscripts, that having been seven times at Rome, he was there in the time of S. Gregory, who approving his sacred calling sent him with his Apostolic warrant into these parts. Virro Deisepties Romam adiens Sancto Gregorio speciali Anglorum Apostolo totam vitam suam, electionem, & consecrationem, & omnes casus qui et acciderunt, seriatim enodavit. Sanctus vero Papa illum virum Dei & Spiritus Sancti gratia plenum intelligens, in opus ministerij à Spiritu Sancto illi iniuncti destinavit. 13. In the western parts we had then besides the Bishops which opposed themselves to S. Augustine, commonly recompted seven in number, yet agreeing with him in these mysteries, the renowned holy Bishop S. Asaph, disciple, and successor to S. Kentegern, in that see, when he forsook it; This holy massing Bishop ruler of the college of so many massing priests, as I have before related, did in all things join himself with the disciples of S. Gregory the Pope, in so much as a Protestant Bishop writeth of him: A Gregorij Pontificis Romani discipulis Angliam adventantibus, authoritatem accepit. (Io. Bal. l. de script. Britan. cent. 1. in Asapho.) he received authority from the disciples of Gregory Pope of Rome, which came into England. And this is he, who as the same Protestant Bishop writeth, wrote the life of S. Kentegern his Master. Therefore this holy Prelate must needs be a massing priest, as all the other under him were at that time. If we go further to other parts of this nation, we shall find in the kingdom of the Mercians, or by some the east Angles, the renowned & miraculous Archbishop S. Iue, a noble Persian by birth, who being sent thither by the Pope of Rome S. Gregory or Pelagius the seconde his predecessor both massing priests and Popes, was also a massing priest and Prelate, and dying at the town, now of his name called S. jews, in Hontington shire, gave that name unto it. (Annal. Monaster. Ramseiae. M. S. antiq. de vita S. juonis. Io. Capgrau. in Catalogue. in S. juone Episcop. Florent. Wigorn. in Chronic. ad an. 600.) And to testify that he exercised both his massing priestly, and episcopal function there in preaching to the Saxons, his body was found, buried in episcopal manner, sepulchro aperto Episcopum Pontificalibus indutum conspiciunt. This Apostolic doctor of this nation as Florentius Wigorniensis, Capgrave, and the old Manuscripts of his life ●…ll him, Doctor Apostolicus & vere caeli nuntius Ino, died here as Wigorniensis writeth in the year 600. four years after the coming 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 associates, massing priests. Qui cum Romam pervenissent consilio Papae dispositione Dei, Sanctus Iuo come Sithio nepote, & Inthio cognato suo alijsque quibusdam, in Britanniam intravit. And to show that he was a true Apostle of this nation, sent by the see Apostolic of Rome, coming through France hither, being honourably entertained by the King and people of France, to stay there, would by no entreaty consent, but came as he was, à Domino destinatus, ordained for us by God, into England Cum Galliam cum suis intrasset, à Rege & populo honorificè susceptus, nec ulla gratia terrena quamuis assiduis precibus rogatus, ab ipsis retineri poterat, sed Britanniam ingredients. 14. And to pass into the kingdom of Kent itself, where S. Augustine landed, & settled himself, his successors, and see at Canterbury, there, we had at his coming, and twenty years before, and before the time, that Theonus Archbishop of London, and Thadiocus Archbishop of York with their massing priests, forsook their sees, in that kingdom and city itself of Canterbury, a renowned massing Bishop, S. Luithardus, and his massing priests, usually saying Mass, the Queen S. Bertha being present in their then cathedral church, dedicated to S. Martin, as all antiquaries agree, and as I find in an old Manuscript history, builded in the time of King Lucius. (Bed. hist. gent. Angl. l. 1. cap. 27. Io. Capgrau. in Catalogue. in S. Lethardo Episcopo & Confessore. M. S. antiq. in eod.) And by the persuasion of this holy massing Bishop S. Luithard, the King and Saint afterward Ethelbert, entertained S. Augustine with all humanity, and was by him after actually converted to the faith of Christ, in so much that this holy Bishop is called, janitor venturi Augustini, opener of the door to S. Augustine. (Capgrau. supr. in S. Lethard. Gulielm. Malm. l. 1. de gest. Reg. Anglorum.) And was before S. Augustine's coming when he still lived a Pagan, favourable and gentle unto Christians: Benignus erga Christianos in nativa gentilitate fuit. By occasion whereof, his kingdom extending to Humber, and his sister being married to Slede King of the east Angles, and her son Sebert, or as Henry of Huntingdon calleth him Sibrictus, or Siberctus, being a Christian King, so great parts of this nation were free from persecution, and some of the Saxons, that were converted, became massing priests, long before S. Augustine came hither. (Henric. Hunting. histor. l. 2.) For such is numbered Godelbertus as a Protestant Bishop writeth, ex quorundam coniecturis genere Anglosaxo, above an hundred years before this time an. 498. (Pitseus historic. Rel. Tom. 1. aetate 5. Bal. l. de script. Britan. cent. 1. in Godelberto Presbytero.) And as Sebastian Munster & the first Protestant Archbishop of Canterbury witness, S. Offo an English Kings son in this our England, went hence and preached in Germany in the year 601. (Munster. in Cosmograph. in Germane. Matth. Parker antiq. Brit. pag. 8.) not without other associates of this nation, except we will make, his case singular from all other Apostolic men, & converters of country's. And except we will make a very bold exposition of the English Author of the book, de Virginitate, or laude Virginum, of the praise of Virgins, commonly ascribed to our holy learned Bishop, S. Aldelmus, calling, 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.) we must needs as the rule of correlatives. Master and scholar requireth, make him scholar to S. Gregory the great, which lived but few years after S. Augustine's coming hither, and being Pope then, likely he was Tutor & Master to this ancient English writer, before the time of his papacy, as he was to many others, and not after. 15. So I might instance of others, but these abundantly suffice, to prove, that after the first planting of the faith of Christ in this our Brittany, there never wanted in it, either in the time of the Britan's, Saxons or whom else soever, Mass, massing priests, and Bishops. For even those British priests and Bishops, which most opposed against S. Augustine in some other things, were as far engaged in these articles, to be sound and Orthodox as S. Augustine was, and so both practised here in Brittany, as I have related before, & their most learned S. Kelian, Columban, and Gallus, with others going hence into other nations did wholly submit themselves to the Popes of Rome; and their chiefest S. Kelian 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. Catalogue. in eodem. Sur. die 8. julij.) And that S. Columbanus the man whose authority was most objected against S. Augustine, about the diverse keeping of Easter, was a notorious massing priest, as also S. Gallus in as high degree, as any Catholic now is, it is testified in their lives, where we find, S. Columban did dedicat a church, and altar, with the relics of S. Aurelia, & adorning the altar said Mass upon it. Beatus Columbanus iussit aquam afferri, & benedicens illam, adspersit ea templum: & dum circuirent psallentes, dedicavit Ecclesiam, deinde invocato nomine Domini, unxit altar, & beatae Aureliae reliquias in eo collocavit, vestitoque altari, missas legittimè compleverunt And in the same Authors we read, that S. Gallus did ordinarily use, Missam celebrare, to say Mass, and being urged both by the Prince, Bishops, and Clergy, to accept of the Bishopric of Constance, he refused it and preferred john his deacon, whom S. Gallus had converted unto the faith of Christ. Who in his consecration was led by the Bishops to the Altar, and solemnly consecrated, and said Mass: in which after the gospel, as the manner was, S. Gallus preached. Episcopi duxerunt eum ad altar, & solemni benedictionts officio ordinaverunt Antistitem, consumatoque sacrae promotionis ministerio, rogaverunt cum sacrificij salutaris celebrare mysteria. Praemissis ergo ex more divinae oblationis initijs, post lectionem Euangelij rogaverunt venerabilem Gallum, ut multitudini quae aderat, verbi officio sacrae instructionis pabulum ministraret. Where we see as much devotion, and reverence, used by the greatests opposites to S. Augustine, to the holy sacrifice of Mass, sacrificing priesthood, holy water, holy oil, to consecrate altars, dedication of churches, and such like matters most disliked by protestants, as S. Augustine used, or any learned Catholic now professeth or defendeth. 16. And to remember Masses of requiem for the dead, so soon as S. Gallus heard of the death of Saint Columban, this S. Gallus so renowned a man, called his brethren together, and they prayed and said Masses for his soul. Audience mortem S. Columbani collegit fratres., causas meroris aperuit. Deinde tanti patris memoriam precibus sacris, & sacrificijs salutaribus frequentarunt. What form of Mass both these, and they which then continued in Brittany, used, I have proved before, from the British antiquities, as also how all which here were contrary to S. Augustine in some ceremonials, I have demonstrated by all kind of testimonies, that in these and all other essential and fundamental things, and not ceremonial, or alterable in Religion, they wholly agreed, and without the jest difference, consented with S. Augustine, & the church of Rome, and differed in all now controversed questions, from the present protestants of this nation, and all others. And so Catholic Roman, or (as protestants call it) the papists church, as it hath ever since to these days of innovation from then, been the only known and visible church, as these men freely confess, and acknowledge, all antiquities, writers, and monuments so testifying; so it was in the same manner the only true, visible church, in every age, or hundred years from Christ, and his Apostles unto that time, no other in any thing resembling the present protestants congregation, being known, or heard of, at home, or abroad, by their own confessions, and all Arguments, in any one of those ages, of the primative church of Christ. And so I end this history. FINIS. A TABLE OF THE CHAPTERS. THE I. CHAPTER. WHEREIN sacrificing and massing priesthood, Priests, and the sacrifice of Mass, are proved by learned Protestants, & other testimonies, from the history of Melchisedech. Gen. 14. pag. 8. Chap. 2. The same proved with like allowance and approbation of Protestants, out of the book of Exodus. pag. 30. Chap. 3. The same proved with allowance and consent of Protestants out of the book of Leviticus. pag. 43. Chap. 5. Wherein the same holy doctrines are so also proved out of the Proverbs of Solomon. cap. 9 pag. 72. Chap. 6. Wherein the same mysteries are proved by the same manner out of the Prophet Esay, and others. pag. 78. Chap. 7. Wherein the same is proved at large by all expositions and testimonies, even by our Protestants themselves, out of the Prophet Malachy. pag. 89. Chap. 8. Wherein is proved by all kinds of testimonies, Catholics, Protestants, and whatsoever, that Christ the true Messias, as his calling and dignity required, in abrogatinge the priesthood and sacrifices of Moses law, instituted an other more perfect sacrificing priesthood, and sacrifice of his sacred body, and blood in Mass. pag. 106. Chap. 9 Show how the Apostles in general, being by Christ ordained sacrificing priests, did according to that power and commandment given unto them, offer the sacrifice of Christ's body & blood in Mass, and ordered other priests to that end. pag. 121. Chap. 10. Wherein is particularly proved of all the holy Apostles and Evangelists, that they were sacrificing massing priests, and did both practice and teach the same doctrines. And first the 4. Evangelists and S. Paul, who have remembered these mysteries in holy scriptures. pag. 130. Chap. 10. How all the rest of the, Apostles in particular S. Andrew, james the great, Thomas, james the less, Philip, Bartholomew, Simon, Thaddaeus, and Mathias, were sacrificing Priests, and Apostles, and usually offered the sacrifice of Mass. pag. 174. Chap 11. How S. Peter the chief Apostle, & first founder of the church of Christ in this our kingdom, was a sacrificing massing priest, delivered a form of Mass to the church, consecrated many massing priests in this part of the world ne'er unto us, and some of this kingdom. pag. 189. Chap. 12. Wherein is proved even by protestants, that whatsoever Apostle, or other, first preached Christ in Brittany, brought sacrificing priesthood hither: and S. Peter first founded here our ecclesiastical Hierarchy, of sacrificing massing priests and Bishops. pag. 219. Chap. 13. Wherein is proved, 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' King in Brittany, the Britan's both at home and abroad used the sacrificing priesthood, priests and Mass. pag. 242. Chap. 14. How during the time of S. Clement his papacy, and all this first hundred years of Christ, our Christian Britan's, together with all other, continued these holy doctrines and offices of sacrificing priesthood, priests, and the sacrifice of the blessed body and blood of Christ in Mass. pag. 252. Chap. 15. Wherein demonstration is made, both by protestants and other antiquaries, that sacrificing massing priests, and Bishops, and sacrifice of Mass, continued and were honoured in this kingdom of Brittany from the beginning of this hundred years, until King Lucius time, when it was wholly converted to that faith. pag. 278. Chap. 16. Wherein is proved by testimonies of protestants, & others that this kingdom in the time of King Lucius, was converted by massing Priests, and Bishops, and the holy sacrifice of Mass, and such massing priests and Bishops, continued here in honour all this age. pag. 310. Chap. 17. How notwithstanding the manifold tumults, and persecution of Christian Religion, in this kingdom of Brittany, in this third hundred years, yet the holy sacrifice of Mass, sacrificing and massing priests and Bishops, still here continued, without any total discontinuance. pag. 323. Chap. 18. How the holy sacrifice of Mass, sacrificing and massing priesthood, priests and Bishops continued in this kingdom of great Brittany in all this age, without any interruption or discontinuance. pag. 338. Chap. 19 Wherein is manifestly proved, that all this fifth age, the sacrifice of Mass, massing priests and Bishops, did continue in honour in this our Brittany. pag. 366. Chap. 20. Wherein is proved by protestants and others, that the church of Brittany & Rome, accorded in this age in these mysteries: and how all the Pope's being massing priests and Popes, yet no one of them made any material alteration in this sacrifice. pag. 388. Chap. 21. Wherein being confessed by our protestant writers, that all the Popes of Rome unto S. Gregory were massing priests, and Popes, yet not any one of them by these protestants confession, made any the least material change, or alteration in these mysteries. pag. 403. Chap. 22. Wherein evident demonstration is made, even by these protestāns themselves, that neither S. Gregory the great, which sent S. Augustine, with many other holy learned men into England, did make any material addition, or alteration in these mysteries. But the Religion which those his disciples preached here, was in all points by all testimonies both of God and man, Britan's themselves, and Saxons, Catholics and Protestants, ancient and late writers, the true Religion of Christ, and in all things wherein they differed from the Britan's, more pure than that which they then professed. pag. 414. Chap. 23. Wherein demonstration is made both by protestants, and other testimonies, that during all this age and hundred of years, until and after the coming of S. Augustine, this kingdom had many holy massing priests 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 have made the 23. chapters, to have been 24. AN ECCLESIASTICAL PROTESTANT HISTORY, OF THE HIGH PASTORAL AND FATHERLY CHARGE and care of the Popes f Rome, over the church of Brittany. From the first planting of the Christian faith there, by S. Peter the Apostle, and his Disciples: continued in every age, and hundred of years, by holy Bishops, and clergy men, sent hither and consecrated by them, his Successors in the See Apostolic. Evidently deduced and proved by historical narration, from the published and privileged 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 eyes, ipsi enim pervigilant, quasi rationem pro animabus vestris reddituri. Hebr. 13. With licence, 16●…5. THE GENERAL ARGUMENTS OF THE ENSVINGE HISTORY: serving ALSO FOR A PREFACE, to the Reader, to declare the scope of the Author, and contents of the work. THE Catholic Author well acquainted with the proceedings of Protestants, in these times, and the controversies of them, to accept and allow of nothing, but what is liked and allowed by themselves; and yet to make the world believe, they are Reverencers of antiquity, and would willingly embrace, and follow that, which was our first faith in any question delivered by the Apostles, & thence continued from them: the greatest of all being that who planted here first the holy faith, and since had chiefest commanding power in such things: He setteth historically down from the best Antiquaries, and learned protestant writers of this country, & other antiquities approved by them, the means and manner of our first conversion unto Christ, and by what spiritual chief ruling authority this nation hath ever been governed in such things, since then, until the conversions of the Saxons by S. Augustine, and his associates sent hither by Saint, and pope Gregory, the first, after which time now above 1000 years, our protestants put it out of Question, and agree, that the power of the pope's of Rome absolutely ruled here in such matters. Therefore this history of the first six hundred years, is divided into six Centuries or ages, every one containing one hundred years. In the first, he showeth from those protestant Authors, and Antiquaries, how S. Peter that great Apostle of Christ, both immediately by himself, and mediately by his holy disciples, first preached here, founded our church, consecrated for us Bishops, priests, and other clergy men, and ordained all things thereto belonging: and how from this first institution by him, we ever had a continued succession of such consecrated parsons, unto the more general conversion by pope Eleutherius in the days of king Lucius after which time there can be no question of such a succession of Bishops here. And how after the death of S. Peter unto the end of the first hundred years, spiritual matters were ordered here by authority and direction from the see of Rome, and successors of S. Peter there. In the second hundred of years, is proved by the same protestant authors, and their antiquities, how from the beginning of that age, to the end thereof, all spiritual things were likewise managed here, by that see Apostolic, more or less, as the times then permitted. And in the general conversion of king Lucius, and his kingdom, all ecclesiastical businesses were done, and settled by jurisdiction of the pope's of Rome, and their legates, directed hither by their authority, exercising here as ample jurisdiction spiritual, to the great honour of this kingdom, as any pope of Rome may claim. Such was the estate of spiritual power, and proceedings here in the third, fourth, fifth, and sixth age, or hundred of years also: in the later end whereof, S. Augustine was sent hither to convert our ancestors the Saxons. In all which ages, and Centenaries of years, both the Kings, Archbishops, Bishops, and others, both Rulers, and Ruled in this kingdom, gave as much privilege, and prerogative to the pope's of Rome, as Catholics now may do, by their catholic Roman Religion. In which time also, among all those christians which then lived here, those Bishops of Scotland, and Walls, who, as our protestants tell us, and commend them for it, did only or most oppose against the pope, his legates, and authority here, were those also, by the same protestants, which did much more intermeddle in princes affairs, than any pope's, their legates, or such as were most obedient unto, or Ruled by them. Which proceedings the Author doth in all places leave to protestants relation, and meddleth not with them otherwise at all. But so much as with probability in history, he may, mitigateth such matters, as some protestants, even with public allowance of the protestant state of England, have boldly published to the world in that kind: freely and before God protesting, as he never hitherto had any intermeddling with the temporal affairs of Princes, but ever to his uttermost, did yield and render all duty unto them, praying for the safety, honour and preservation of his Sovereign, and this kingdom, so he will ever continue the same most humble and dutiful affection. Other particular Questions in Religion depend upon this. Because whosoever in any Religion hath the chief charge and cure, the particulars depend upon his proceedings, whether it be Pope, Prince, Superintendents, Presbyteries, or whatsoever, and so being proved that from the beginning of christianity in this kingdom, the Pope of Rome ever had chief command & direction in Religious things. It must needs follow, that which protestants name papistry, ever reigned here. But I understand there is a general controversial history to be shortly published, of all such things in particular, from the first preaching of the Gospel in this kingdom, which will give, full a●… ample satisfaction, in all such Questions. THE FIRST CENTURIE OR HVNDRED OF YEARS. 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 Brittany. TO bring us unto a more certain, and undoubted knowledge, of the first preachers of christian Religion, in this kingdom, the best learned protestant Antiquaries we have, prescribe certain Rules, and squares, to be directed by to come unto them, in their judgement. Matth. Parker. antiq. Britan. pag. 1. Godw. Conuers. of Brit. Holinsh. hist. of Engl. Mason. l. 2· c. 2. pag. 51. Theatre of great Brit. l. 6. cap. 9 first they affirm, that the Britan's received the faith, soon after the Ascension of our blessed Saviour, in the time of Tiberius, Caius Caligula, or Claudius' Emperor: and they build this their assertion chiefly upon the words of S. Gildas. l. de Excid. & conq. Britan. c· 5.6. Who speaking of things done here in Brittany, either in the time of Caius, or Claudius, addeth: Interea glaciali frigore rigent Insulae, indulget sua praecepta Christus. In the mean time while these things were doing, Christ doth afford his precepts to this frozen Island. In which place, he rather meaneth the time of Claudius, than any other, as may easily appear, to all judicial and equal readers of that ancient Author in the place alleged, needles to be insisted upon, if we will be guided by our protestant directors, because in their next Rules they shall make it evident. It must needs in their opinion be so understood. For they deliver for a second Maxim, that this nation embraced, and was taught the Religion of Christ, by some one of the Apostles. So say their 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 Bishop's Bale, Godwyn, their doctors and Antiquaries, Cambden, Fulke, Powel, Holinshed. Stowe, the Theatre writers and others, inclining to this opinion, and some of them plainly teaching, with diverse of the ancient fathers, that the 12. Apostles divided the world amongst them, to preach the gospel in, assure us, that to speak in their words, The holy Apostles being dispersed throughout the whole earth, did divide the provinces amongst them, to preach the gospel in; and it is delivered plainly by sundry ancient writers, that Brittany fell in division, amongst the Apostles. The third and last general Rule which these men assign unto us, is, that mention is not made of any Apostle in any antiquity to have preached here, but only of S. Peter S. Paul, and S. Simon Zelotes, none of all these alleged protestants or any other, I read doth speak of any other, and among these one a protestant Bishop and Antiquary writeth in these terms. Godwyn Conuers. of Brittany. cap. 1. pag. 2. I find mention of three only of the Apostles to have been in our Brittany, to wit, Peter and Paul, and Simon Chananaeus, called also Zelotes. For although some have written that S. james preached in Ireland, and S. Philip in this next adjoining Gallia France (which I have at large refuted in other places) yet no one historian to my remembrance, and reading, doth teach, that either of those two, or any of the rest, except those three before set down, were at any time in this Island. These Rules of Protestants thus supposed, and allowed, it will with a small labour, evidently appear unto us, by these men, and all antiquities, that the most glorious Apostle Saint Peter was our first father, and teacher in Christ. For first concerning S. Paul, he himself, and other scriptures, and these protestants also confess, he was none of the 12. Apostles, by whom the world was so divided, and though miraculously called by god before, yet not properly an Apostle until in the 13. chapter of the Acts of the Apostles, v. 2. he was so ordained: as our english protestants by their conference of the first chapter and verse of S. Paul's Epistle to the Romans. Rom. cap. 1. v. 1. are Interpreters hereof, when the other Apostles had preached long before, and otherwise also executed their Apostolic function. Secondly it is evident by the same holy scriptures. Rom. 1. c. 1. act. cap. 27.28. many Antiquities, and these protestants themselves, so clearly confessinge (Theatre of great Brit. lib. 6. Godw. Conuers. Parker. antiq. Britan.) that S. Paul came not to Rome, nor any part near Brittany, or these western nations, until many years after S. Peter was both come to Rome, and this kingdom of Brittany had received 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 western Regions, being long after in the time of Nero, to whom he appealed from the jews, and Festus, and so was brought prisoner to Rome and so continued two years, not going from thence to any other place. Actor. c. 25. v. 10.11.12. cap. 27. & 28. v. 30. That S. Simon Zelotes should be the first Apostle that preached here, or was here at all, it is as unprobable, or rather impossible by these protestants: for first diverse of them disable him ever to have been here, Stowe and Howes histor. in Agricola Holinsh. hist. of Engl. l. 4. c. 5. rather thinking, the place Britamnia, where some have thought he preached to be mistaken, and not to be understood of this nation, or that Simon which is supposed to have been here, was not S. Simon the Apostle, but some other of that name, as S. Simon Leprosus, or Nathaniel, also by some named Simon, which preached in these western parts, namely in France, and not unprobably here. Secondly these protestants which would have us think S. Simon the Apostle preached here (Menologie. Graec. in Nathan. Bar. in martyrol. Rom. 28. octob. Guliel. Eisengr. centurie· 1. & alij.) refer his being here until the coming of S. joseph of Aramathia, coniecturinge that he came with him, who came not hither until the year of Christ 63. when they grant that Brittany had received the gospel by an Apostle so long before, as is already declared from them. Parker Antiquit. pag. 3. Godwyn. Conuers. of Brittany pag. 10. Thirdly (to make all sure) Such as have taught that one S. Simon did preach in a place called Britannia; Doroth. in Synops. Maenolog. Graec. 6. Id. Maij. do also affirm, that the same S. Simon suffered martyrdom, and was crucified in the same place, and they keep the feast of his martyrdom upon the tenth day of May. When concerning S. Simon Zelontes the Apostle, not only the whole latin church, and all catholics in the world, but Protestants also, both of England, and all other nations, in their most public service books, and calendars of their churches, received and allowed by their parliaments, and highest Rules in their Religion, which all of them are bound to obey, and follow, do celebrate the festivity of S. Simon Zelotes the Apostle, upon the 28. day of October, above five months after, and all jointly agree, in the history of his life, and death, teaching he never preached in any part of Europe, or near our Britanye, and was martyred in Persia, diverse thousands of miles from hence. Martyrolog. Rom. die 28. Octobr. Breviar. & Miss. Rom. eod. die. Bed. in Martyr. eod. die. Vsuard. & Ado eod. die. Protestant come. Book and all their calendars with their Bible's 28. of Octob. Now there is no other left to be our first Apostle and Father in Christ but S. Peter, except some ignorant or wilful man, will allege S. joseph of Aramathia, who though he was no Apostle, yet as some say, he was sent hither out of France, by S. Philip one of the Apostles, and so mediately the same S. Philip. though never here in parson, might be our Apostle. I answer as before, that we contend for the first Apostle, that either immediately by himself, or mediately by his disciples, preached here, and founded our church, and not to exclude all Apostles in after times, from this kingdom, for I will at jest probably show, that S. Paul was here, a little before his death in an other place; and there also give his due to S. joseph, and his holy company, in a far more honourable degree, than any protestant, or other one writer yet to my reading hath performed towards them; But S. joseph from whomsoever he was sent, coming hither but in the 63. of Christ, almost twenty years (as before) after this kingdom had received the faith of Christ, neither S. joseph, nor any of that holy fraternity could be the first preacher here. And so far unprobable or impossible it is, that by the judgement of our English protestants, or others, S. Philip the Apostle should be then in France to send S. joseph hither, that he was many yares before crucified, & so dead by martyrdom 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 Ritual of their Religion, generally used and allowed by them, and all other protestants do witness, and therefore keep his festivity accordingly upon the first day of May, in or about the 54. or 55. year of Christ, long before S. Joseph's coming 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. Anton. part. 1. tit. 6. ca 11. Eisengr. contra. 1. Prot. Com. Book and kalend. 1. Maij. Therefore of necessity, both Catholics and protestants must needs acknowledge, that S. Peter the most worthy and blessed Apostle, was our first most happy father & master in Christ, which I have made large demonstration of in other places, and will for particulars be more evident in the next chapter, and this whole history: an historical truth so testified by many authors, that Sir William Cambden, whom others therein follow, the best antiquary of this nation, writeth in many editions, Quid ni crederemus? why should we not believe them. Cambden in Britania in divers editionis Andree Chesnee l 3. hist. d' Angleterre. Budley pag. 171. Making S. Peter's preaching and founding the church of Christ here in Brittany a thing so certain, that he marveleth any man of judgement can make doubt thereof. Therefore I may boldly use these words (and affirm them true) of a protestant Bishop in the name of the rest: We should account it a great glory to derive the pedigree of our spiritual lineage, from so noble, and excellent a father as Saint Peter. Godwyn Conuers. of Brittany pag. 6. THE II. CHAPTER. Where both the former is more manifestly declared, and in particular farther proved by these protestants, & antiquities by them allowed, what highest spiritual offices the same glorious Apostle, and his disciples performed here. TO prove more amply what hath been said of S. Peter's being and preaching here, and to show what he did for the first founding of our church: A protestant Archbishop from diverse authorities writeth: Whit gifts Answ. to the Admonition pag. 65. sect. 1. and def. of the Answ. pag. 318. The Apostle Peter did in every province appoint one Archbishop, whom all other Bishops of the same province should obey. An other with great privilege saith (Sutcliffe Subuers. pag. 3.) Peter preached in ●…e place, but he there ordained Bishops and teachers and founded churches. And to show that all these and such benefits came to us first from S. Peter and his holy see of Rome, among other Marcus Antonius de Dominis, now by the great mercy of God a penitent in the catholic church, when he was in profession a protestant in England (Marcus Anton, de Domin. de Repub. christian. l. 4. cap. 10. with public privilege in England) and a chosen champion for that Religion against the Pope by chiefest protestant authority in England, then testifieth: Est caput Roma quatenus ab ea diffusum est evangelium 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 gospel was diffused into the other churches of all the West, and into many of the East, and into barbarous nations also without the Roman Empire. And our. Sovereign kings speech in parlam. 1. publicly protested of this church of Rome: It is our mother church: and consequently that it first brought us forth in spiritual christian birth, as mothers do their natural children to the world and that we, except we will turn bastardly unnatural and disobedient children, do owe and must perform all duty and obedience unto it, our most holy mother in Christ. And to further this our bounden duty, the protestants of England in their Theatre. of the Emp. of great Britante pag. 203 l. 6. c. 9 num. 5. will help us forward who write in this manner: That S. Peter the Apostle preached the word of life, in this Island, as to other gentiles he did, for whom God had chosen him, that from his mouth they might hear the gospel, as himself allegeth, and that he here founded churches, and ordained priests and deacons, which is reported by Simon Metaphrastes out of the greek Antiquities, and Gulielmus Eisingrenius in the first of his Centuries. Therefore this being written by so learned and holy a man as S. Simon Metaphrastes was, and so ancient above 700. years since, and out of such monuments and Authorities of the Grecians, as in his time were honoured with the Title of Antiquities, this alone might content us in this matter, as it hath already the best learned protestant Antiquaries of this nation. But because allowance is given to the authority which cannot be denied, because it is the manner of Protestants to mince authorities, I will cite that holy ancient Father and Saint. S. Sim. Metaphr. 29. die junij. in his own words which be these. Roman redijt, ex qua venit Mediolanum, & Photicen quae sunt civitates 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 justitiae. 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 revertitur. S. Peter by revelation came to Jerusalem, at the death of the mother of God, then returning into Egypt, by afric came again to Rome. From whence he came to Milane and Photice, which be cities in the continent: in which when he had constituted Bishops, and priests, he came into Brittany, where when he had stayed a long time, and drawn many nations not named, to the faith of Christ, he had an Angelical vision, which said: o Peter, the time of thy Resolution is at hand, and thou must go to Rome, in which when thou hast suffered death by the cross, thou shalt receive the reward of justice. Therefore when he had glorified God and given thanks for it, and remained some days with the Britan's and illuminated many with the word of grace, and founded churches, & ordained both Bishops, priests, and deacons, he returned again to Rome in the twelfth years of the Emperor Nero. Hitherto the very words of this learned Saint, so precisely and particularly describing the time and coming of that glorious Apostle into this Island, & staying here, with his return to Rome again, that as no man except an infidel will or can deny it, no Author of antiquity or credit avouching half so much for either S Paul or any other Apostle to have been here at all: so except we of England will show ourselves the most ungrateful, & disobedient to that our first, and most glorious Pastor, and parent, of all nations in the world except Jerusalem, Antioch and Rome, we are most engaged to honour and reverence this most glorious Apostle & his Successors in his holy Sec: for neither Pontus, Galatia, Cappadocia, Asia, or Bythinia, which he himself particularly remembreth, 1. Pet. 1. v. 1. nor any other kingdom or nation mentioned in any Author of credit and Antiquity, and to be paralleled with him whom I have cited, approved even in this point with all Catholics, and the most judicious indifferently minded and best learned protestants, can constantly affirm and prove, that they had received such benefits and blessings from S. Peter, as this our Brittany, which to visit he went so far, stayed therein so long, and enriched as with so many and unansweareable graces and favours: continuing them so long, until he was admonished from heaven to return from hence to Rome, as before his coming thither, he also was as Metaphrastes, die 29. junij. S. Leo serm. de Apostol. with others write, directed to come help us in the west. And if we 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, we are more strictly bound to Rome and Rome to us, that being the house of our renowned christian contrywoman Lady Claudia, as our protestant writers tell us. Matth. Parker antiq. Britan. pag. 2.3. Godwyn Conuers. of Brittany. Cambd. in Britan. Theatre of Brit. l. 6. Now let us inquire and set down in particular, so near as such a desolation and loss of Antiquities as England hath often suffered, will give us leave, of this Archbishop and Bishops in particular, which S. Peter consecrated for us, to found and begin the first hierarchical order and Succession in our primative church of Brittany. Many Authors both ancient and later writers and of these late times, both catholics and protestants, are witnesses that S. Aristobulus, one of the seventy and two disciples of Christ our Lord, was Bishop of this our kingdom of Brittany. Dorothaeus Bishop of Tyrus. (Dorothaeus lib. de septuaginta duobus discipulis in Aristobulo.) And the Maenologe of the greeks are plainly of this mind. The first in his book entitled de septuaginta duobus discipulis, of the seventy two disciples, writeth: Aristobulus ab Apostolo ad Romanos commemoratos Episcopus Britannia factus est: Aristobulus one of the seventy two disciples, of whom S Paul speaketh in his epistle to the Romans, was made Bishop of Brittany. And to put us out of doubt that he did not mistake, naming Britania for Bythinia, as a protestant writer would seem to expound him, when he writeth: Dorotheus saith, Aristobulus, whom the Apostle to the Romans remembreth, was made Bishop in Brittany, or Bithania. Stowe histor. titul. the Romans. in Agricola. I think this man will hardly find any Bythania in the world: we read of Bethania often in the Gospels, and S. john saith. cap. 11. v. 18. Bethany was nigh unto Jerusalem about fifteen farlongs off, as our protestants translate and their note there upon is: that is about tow miles. protest. annot. marginal. in c. 11.11. Io. v. 18. Which was too near to Jerusalem, to be a Bishops see, and the old provincial maketh mention of no such. And if by Bythania, he meant the country Bythinia the Region of lesser Asia, against Thracia, and next Troas, which was also sometime called Bebrycia, after Mygdonia, and by S. Peter Bythinia in the Apostles time, and after, it is evident that Dorothaeus meant it not, for in the next name which is S. Tyticus, he saith, that he was made. Bishop of Chalcedonia of Bith●…nia. Tyticus meminit & huius Paulus, primus Episcopus Chalcedoniae fuit, quae in Bythinia est. Doroth. supra in Tyticho. Therefore of necessity by this Author and the rest foe affirming it, without doubt, or any exception, S. Aristobulus needs must be Bishop of this our kingdom of Brittany, no other place then of that name fit for a Bishop in the known world to apply it unto. And thus testifieth the ancient Maenologe of the greeks, with others, both catholics and protestants of whom I have 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 upon the Articles of Relig. articul. 36. pag. 197. Protest. Theatre of Brit. l. 6. Cambden Belg. That this holy Bishop was either consecrated here, or sent hither by S. Peter, we may not question, being so generally confessed by protestants before, that no other Apostle did, or then could perform that office. And if the Identity of the name deceiveth us not, this our holy Bishop or Archbishop, was Father in law to S. Peter, his wifes 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. junij.) Accepit Petrus filiam Aristobuli fratris Barnabae Apostoli, ex ea genuit filium unum & unam filiam. Peter married the daughter of Aristobulus Brother of Barnabas the Apostle, and had by her one son, and one daughter. Martyrolog. Rom. 15. Martij. Godw. And being called in the Roman martyrologue as a protestant Bishop truly telleth. Apostolorum discipulus the disciple of the Apostles. Conuers. of Brit. It wholly disableth him from being disciple to S. Paul, who alone of the Apostles besides S. Peter was in this kingdom, for the scriptures themselves are witness. Actor. cap. 13. v. 2.3.4. that S. Paul was not an Apostle, until in the 13. chapter of the Acts of the Apostles, before which time by the protestants before, Brittany had received the faith, and probably S. Aristobulus was then a Bishop, as many others of the 27. Disciples were. And many are called the disciples of the Apostles which were peculiarly the disciples of S. Peter, the chief Apostle, as appeareth in diverse places of the same Authority. S. Aristo. Arch. of this our Brittany. And that this holy disciple of S. Peter, was not only our Bishop, but Archbishop also in Brittany, I have warrant both of Catholics and protestants to avouch it; First if we examine either by Dorotheus or any whomsoever writing of the residencies of the 72. disciples of Christ, we shall hardly find any among them, which had not the dignity of that high calling, yea he relateth S. Aristobulus as a chief amongst them, & then being sent to this kingdom of Brittany so great & ample. And where as in other such kingdoms our protestants before assure us, S. Peter ordained an Archbishop, we cannot doubt but in particular it was this his most worthy disciple, as also the disciple of Christ, which first exercised by S. Peter's assignment that Archie, and chief pontifical order in this Island. Secondly, because we read it confidently written, and from more ancient authority, that this holy disciple of S. Peter was not only our first Apostle, but here began and first founded the hierarchical order, of our British church, a thing proper to that highest spiritual calling. Arnold. mirac. Theatro convers. gentium in Britan. & Aristobulo. Britamnia Straboni à Britone Rege nuncupata, primum Aristobulum, sive illum cuius meminit S. Paulus, quod Dorothaeo probatur, sive alium unum certe ex 72. discipulorum class Apostolun est nata. Deinde Fugarium & Damianus, qui ordinem Hierarchicè Ecclesiae istic fundatae ab illo inchoatum constituerunt sanxeruntque more nimirum Apostolico. Britania so named by Strabo of King Brito or Brutus, had for the first Apostle thereof Aristobulus, either him, whom S. Paul remembreth, which Dorotheus approveth, or an other, surely one of the order of the 72. disciples, after that Fugarius (Fugatius by others) and Damianus, who constituted & confirmed by Apostolic manner the Hierarchical order begun by him of the church founded there. Where we see S. Aristobulus, the first founder of the hierarchical order in this church of Brittany: a thing which as all protestāns against the puritans, maketh the peculiar office of an Archbish. Whitgift answ. to the admonit. Bridge's eccles. govern. Bilson against the purit. Covel, Downam, Barlowe etc. Thirdly, These protestants of England, especially the university of Cambridge by their chosen champion Mr. Thomas Rogers for defence of their Articles of Religion of Protestants, writing (to use his words) by the lawful authority of the church of England, allowed to be public. Thom. Roger's book of the faith of England pag. 1. do plainly say, that S. Aristobulus, was Archbishop in this our Brittany. Thus he writeth in the name of English protestants and by their warrant. Roger's supra artic. 36. pag. Albeit the Terms and Titles of Archbishops we find not, yet the superiority which they enjoy, and authority which Bishops and Archbishops do exercise, in ordering and consecrating of Bishops, and ecclesiastical ministers, is grounded upon the word of God: for we find, that in the Apostles days, how themselves both were in dignity above the Evangelists, and the 70. disciples, and for authority both in and over the church, as twelve patriarchs, saith Beza, and also established an ecclesiastical heerarchie. Hence came it, that bishop was of Jerusalem james; of Antioch Peter; of the Asian churches, john; of Alexandria mark; of Ephesus and all Asia, Timothy: of all Crete, Titus; of Philippos Epaphraditus; of Corinth and Achaia, Apollo's; of Athe●…s Dionysius: of France Crescens; of Brittany 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 only joined in rank, and dignity of spiritual preeminence, with the Evangelists, and Apostles themselves, but with the general authority of the protestant church of England, plainly declared to be the first founder of ecclesiastical hierarchy, and Archbishop of this our Brittany. And to give evident testimony, that in their judgement this nation of the west, both derived the succession of the Bishops thereof from S. Peter and Aristobulus, and never wanted by such until these days, they thus conclude in this matter, supra pag. 197.198. Finally from the Apostles days hitherto never wanted a succession of Bishops neither in the East, nor West churches, so provident hath the almighty been for the augmentation of his glory, and people, by this kind, and calling of men. And thus much for the first Archbishop of Brittany ordained by Saint Peter. Now to come to speak of the Bishops he consecrated and ordained for us, although it is precisely proved before, that such there were: Episcopos ordinavit. S. Peter ordained Bishops here in Brittany for us, and every Archbishop which is chief of Bishops, such as S. Aristobulus was unto us, doth necessarily infer, and prove some Bishop's subordinate, and under, else he could not be the chief, and principal; for every Archbishop inferreth necessarily some Bishops or Bishop under him their chief in that calling. divers Antiquities of Glastenbury, apud Capgrau. in S. joseph, affirm, that one of the holy company of Saint joseph of Aramathia, namely his son joseph was a Bishop, which if so it was, he must needs be subordinate to S. Aristobulus. And yet if I would set down uncertain things, I might place our holy Bishop and marty S. Angulus, in or near this time, with much more probability than some without any authority I can find, refer him to the days of Diocletian his persecution: or say that S. Martin, to whom 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 days, there be many testimonies, and that he was consecrated by Roman authority; and so anciently to prove it probable, he was a Brittany, that the ancient Manuscript of Radulphus de Diceto deane of London, or whosoever Author of Abbreviatio chronicorum, saith, that it was builded in the time of king Lucius, for speaking of the time of that our first christian king, he affirmeth. (Abbreviatio 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 diverse also were to S. Peter, our most glorious Apostle. One I find consecrated by S. Peter or his successor at Rome, which was both a Britanne, and lived and died a Bishop here in the time of S. Aristobulus, a German writer calleth him Achates, but I take not that to be his name, he was one of the happy companions of S. Beatus our noble contryman consecrated at Rome, of whom I will speak more when I come to that glorious man, when I have first entreated of the consecration of S. Mansuetus a renowned Bishop, borne in this Island, consecrated by S. Peter himself. This man, as many antiquities say, was natione Scotus, by country a Scot, of the north part of this kingdom, made Bishop by S. Peter, whose disciple he was before, and sent into these parts, or consecrated by him here, and made Bishop of Tullun in Lorraine. Tullenses habuere Apostolun, suaeque in Christum fidei primum Antistitem S. Mansuetum S. Petri Apostoli discipulum, S. Clementis Collegam origine Scotum, (Arnold. Merman. in Theatro Conuers. gentium in Metensib.) The inhabitants of Tullum (saith Arnoldus Mermannius) bad for their Apostle and first Bishop of their faith in Christ, S. Mansuetus a disciple of S. Peter the Apostle, the fellow of S. Clement, a Scot by birth. An other citing also 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. ult. Anton. Monchiacen. Democh. l. 2. the Miss. contr. Calvin. c. 33.) S. Mansuetus, natione Scotus, ex nobili prognatus familia Simonis Barion●… Apostolorum Coryphaei discipulus, socius B. Clementis Episcopi Mettensis, à Petro Leucorum in urbe Tullensi primus Antistes consecratus est anno Christi 49. Tiberio Claudio Caesare Augusto. In the 49. year of Christ in the Empire of Claudius S. Mansuetus a Scot by country, borne of a noble family, disciple of S Peter chief of the Apostles, companion of S. Clement Bishop of Metz, was By Peter consecrated the first Bishop in the city of Tullum. Mermennius, before cited saith, (in Theatro convers. gentium.) that Saint Clement whose companion this our country man Saint Mansuetus was, was Bishop of Metz in, or about the 40. year 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 admit, that S. Mansuetus was not made Bishop by S. Peter until the 49. year of Christ, and was no Bishop, but an assistant of S. Clement, at his first sendeing by S. Peter of him to Metz, yet to have a Bishop of our nation, and consecrated and sent to foreign parts by the chief Apostle, is an invincible argument, that both S. Peter was the first founder and father of the Britain's birth and life in Christ, disposed of all spiritual affairs here, long before the coming of any other Apostle, either into this kingdom or part of the world to convert it, and left at that time diverse Bishops in this country, or fit for that most holy order: otherwise he would not have sent S. Mansuetus of this country forth of Brittany, to execute that high dignity in a strange nation, such as Lorraine, where Tullum is, than was, and still is, to this Island. And this I may more boldly write, by a consequent and concluded leave, and warrant from our Protestant Bishops, and other such Antiquaries, who in their great Theatre of Brittany give us diverse grants, and Rules to lead us, both to so timely a being of Saint Peter in this kingdom, & his disciples preaching here, & both claiming & exercising such powerable jurisdiction and authority here, as I have related from others. First they write in these words. (Theatre of great Brittany lib. 6. cap. 9 §. 5) If Peter were here at all (which they granted and is demonstrated by them before) it was before ever he went to Rome, and the gospel was preached here, before it was in Rome, if Peter were the first, as some hold, that preached there, both which may be more probable. Again thus they write (write 7.) It hath passed with allowance among the learned Senate of our Antiquaries, that when Claudius began to banish and persecute the Christians in Rome (which they think to be before this time of S. Mansuetus being Bishop of Tullum) many Romans and Britan's being converted to the faith, fled thence into these remote parts of the earth where they might & did, more freely enjoy the liberty of their professions. And from this Sanctuary of salvation, the sad lamenting Lady Pomponia Graecina, the wife of Aulus Plantius, the first Lord lieutenant of Brittany brought that Religion, whereof she was accused and stood indicted upon life and death, which was no other than the Christian profession. And to interpret themselves more clearly where (as they hold) this great Lady the Lord Lieutenants wife was converted, thus they set down their marginal direction concerning this matter. Aulus Plantius his wife became a christian in Brittany. Now to assure us how soon it was, that S. Peter and his disciples had made so happy an entrance, and wrought so glorious effects in this our kingdom, these very Protestants tell us. That Aulus Plantius was sent hither out of germany, with an army the second year of Claudius, which was (as some Protestants write) in the 44. year of Christ, by others the 45. and stayed here but a short time, returning to Rome and triumphing there, for his victories over the Britan's, in the year of Christ 49. and then in the year 50. Publius Ostorius Scapula was Propraetor here. (Theatre 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 account of these Protestants themselves, this lamenting Lady Pomponia Graemia, by them here converted to the faith of Christ, and all her christian company, as chanceth in such cases at so great parsonadges conversion, and many other christians of the Britan's, which they say were then converted by those disciples of S. Peter, or by himself, (no others than being here) must needs be converted before, or in the 49 year of the Incarnation of our Saviour, in which as I proved before, our contryman S. Mansuetus, was ordained Bishop of Tullum by S. Peter, which was 14. years before the coming of S joseph of Aramathia hither, by all antiquities, and diverse by the scriptures themselves, before S. Paul came to Rome or any western nation. And if we may believe the Protestant writers of the Theatre, they make the coming of S. Paul to Rome, long after, writing in these words. (Theatre of great Brittany supr. l. 6. §. 7.) Paul came not to Rome till the tenth of Nero. When both by them and the scriptures, he was a prisoner two years, and could not depart from Rome. Which maketh these Protestants reckoning 16. or 17. years after the conversion of so many in Brittany, and consecration of S. Mansuetus that holy Bishop by S. Peter. And to prove further unto us, not only that these first christians of Brittany were converted by S. Peter, but that others of this our nation, were even at this time, consecrated priests, and Bishops also by S. Peter, these Protestant Bishops and others, having immediately spoken before of the conversion of Lady Pomponia Graecina herein Brittany in or before the 49. year of Christ, they proceed in these words. (Theatre of the Empire of great Brittany 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 do report, one Suetonius a noble man's son in Brittany, converted to the faith by the first planters of the gospel in this Island, and after his Baptism called Beatus, was sent by the brethren from hence, unto Rome to be better instructed, and further directed by Saint Peter himself. And returning through Suitcerland, found such willingness and flocking of the people to hear, and receive the doctrine of Christ, that he there stayed, and built an oratory not far from the bake Thun, & near the Town called Vnderfewen, where in preaching and prayers, he employed his time to the day of his death, which happened in the year of grace 110. Hitherto the words of our english Protestants, of this glorious and renowned man, far exceeding that which they give him here: for as their Author Henricus Pantaleon. (de viris Illustr. Germaniae part. 1 p. 114 a German Protestant writeth plainly of him, that he was, the Apostle of Heluetians. S. Beatus Heluetiorum Apostolus. Which Title and name none but puritans of any Religion will give to any but Bishops, and none but such which only have power to consecrate priests, (without which a true church cannot be) can either be, or truly called their Apostle. And that this holy Bishop of Brittany though he stayed most in Helvetia, yet that he was principally sent to be a Bishop in Brittany by Saint Peter, it is evident by these Protestants before, testifying that he was returning into Brittany, and so chiefly directed by Saint Peter: (Pantal. supra Stamph. lib. 7. the Sanct.) Which Pantaleon with Stamphius and others do more plainly witness, saying. S. Beatus ille nobilibus parentibus natus ex Britannia, in patriam rediens etc. S. Beatus borne of noble parents in Brittany, returning into his country: and adding of him, omnia bona pauperibus distribuit: he distributed all his goods to the poor: must needs be in Brittany, where of these his goods he was to make distributor of them. And these Germane historians tell us, that he had an other companion sent and directed with him, from Rome by S. Peter or his authority there, and being also a Britain returned hither, being consecrated Priest or Bishop by the same authority, and at the same time. So that we see by these Protestants themselves, that so long as S. Peter lived, the Bishops and Priests of Brittany were consecrated by him in this country, and in his absence hence went unto Rome for their consecration, and to be directed by him. This other companion of S. Beatus, borne in this kingdom, and consecrated at Rome by S. Peter, and returning hither, where for any thing we read otherwise in histories, he continued in preaching all his life, and died here, some German writers have named Achates. (Anonymus apud Beat. Rhenan. de Reb. German. l. 3. pag. 172. Rhen. supr.) Whether that was his true name or Noah, it is not material to my purpose to question here: the history itself in germany being so certainly and generally received, that it is, and anciently was published, printed, and painted in their churches there. Hac historia non solum picta est in templis ac scripta, sed etiam typis expressa: of this history mention is made, especially of S. Beatus in the Roman martyrologue, S. Beda, Vsuardus, Molanus, Gulielmus Eisengrenius, the Antiquities of Helvetia, and expressly in the ancient monuments of the church of Constance, and others. (Martyrolog. Rom. 9 die Maij. Beda Vsuard. & Mol. ab. Guliel. Eyes. centur. 2. part. 5. Annal. Helu Momment. Eccle-Constant. Baron annot. in Mart. Rom. 9 Maij.) neither can we think that these two holy Bishops or priests of this kingdom of our Brittany were singular in this, but that we had more so consecrated, and directed from Rome besides them, and needed not Bishops and pastors here, otherwise S. Beatus would not have stayed most of his time in Helvetia, forth of his country, nor S. Peter his consercator and director, & our Apostle by these Protestants before, given allowance unto it. Neither had S. Beatus been sent (the words of our Protestants and Pantaleon also) by the brethren from hence unto Rome to be better instructed and further directed by S. Peter himself. (Theatre, and Pantal. supr.) But that the Brethren and Christians here depended of Saint Peter, and accounted it both their duty, and honour to this nation, to have their spiritual Guides, Bishops, and Priests consecrated and directed by him, and his Apostolicque supreme power and command, in Religious things. Now let us return to S. Peter's being here in Brittany; whereof I have spoken before, how to supply all spiritual wants of this kingdom, and found our church, in Britannia long tempore fuit moratus, he stayed in Brittany a long time, as the greek antiquities remembered unto us by our Protestant's have told us: and to express his great lo●…e, & care, to this & other western nations, more particularly commended to his charge, this long time was so long, and his love to us so great, that as both S. Simon Metaphrastes, and Eusebius Pamphili in some book not now, but in the time of Metaphrastes extant, and by him constantly cited, say: S. Peter stayed at Rome, and in Brittany, and the cities of the west, three and twenty years. Eusebius Pamphili dicit Petrum viginti tres annos trāseg●…sse Romae, & in Britannia, & in civitatibus quae sunt in occidente. (Simon Metaphrastes die 29. junij. Eusebius Pamph. apud eund. supr. Surius 29. junij.) allotinge only as it seemeth the rest of the 25. years which is commonly said, the time of his being at Rome and these parts, to his journey 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 year 70. being the fourteenth year of Nero Bassus and Tuscus, being then Roman Consuls, the holy Apostle S. Peter having accomplished his preaching, in the west parts, returned to Rome, where he preached again, as he did before. (joh. Stow and Ed. Howes histor. titul. Romans in julius Agricola.) And before his departure hence, as I have already remembered, besides S. Mansuetus, S. Beatus and such as he consecrated Bishops of our nation in foreign places, or for them out of Brittany, he ordained here, and for this kingdom Bishops, Priests & Deacons. Apud Britannos Episcopos, presbyteros & diaconos ordinavit. Who these Bishops in particular were, I read no man precisely to set them down, yet if we will follow the antiquities of Glastenbury saying that S. josophe the son of S. joseph of Aramathia was a Bishop, as both Catholics and Protestants allow them in other things: I crave pardon probably to write, that he was one of them which S. Peter consecrated here. First, because as is granted, before S. Aristobulus our Archbishop, unto whom S. joseph, whether Bishop or Noah, was subject, was ordained by S. Peter. Secondly because S. joseph is named a Bishop, and yet in probable judgement none when he came hither, with his Father S. joseph, for by the same and all other antiquities and histories of that matter, S. joseph his Father no Bishop, was the Abbot or Superior of all that company, yet neither Catholic nor Protestant will easily instance that Bishops, by order and Sacrament Superiors, were or might be Inferiors or subjects to any of Inferior degree. secondly there is no possibility by any authority, that I find at all, to surmise that S. joseph was a Bishop before his coming hither, but the words of the antiquity which say of him: that jesus consecrated him Bishop before in the city Sarath: Quem Dominus Iesus prius in civitate Sarath, in Episcopum consecravit. (Antiquit. Glast. apud Capgrau. in S. joseph ab Aramathia.) Which no Protestant will or may by their Religion say, was a true and real consecration, but rather prophetical, what should be done, by orderly consecration after. For this vision was long after Christ's Ascension into heaven, where all Protestants of England ever since, imprison him to keep him from being present in the B. Sacrament of the altar. thirdly they and all others generally deny such extraordinary proceedings, where an ordinary and universal order, as in this case is appointed by Christ himself. Wherefore S. Paul himself that vessel of Election, and extraordinary Apostle, though miraculously converted, chosen, and called, yet be neither was actually a christian without external baptism, nor a Bishop but by Imposition of hands, and ordinary consecration. And we read of S. Samson, our holy Archbishop of york, that before he was a Bishop, S. Peter, S. james, and S. john appeared unto him saying: (Io. Capgrau. in S. Sampsone Episc. & Confessore.) Our Lord jesus Christ hath chosen thee for a Bishop, and sent us to consecrate thee: whom when they had 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 unus illorum ab ipso inquisitus, qui esset, ait. Ego sum Petrus Christi Apostolus, & hic frater Domini jacobus, & Euangelista joannes. Dominus Iesus Christus te sibi in praesulem elegit, & te consecrare nos misit. Quem cum benedictione consecrassent, ab eius oculis elapsisunt. And yet neither S. Samson nor any other took this for a real consecration, but only figurative of that which was after to be done by the holy external rite of the church of Christ; until as we read in the same history, our holy Archbishop S. Dubricius upon the apparition and message of an Angel did truly and really, externally consecrate him a Bishop: nec multo post Angelus Domini beato Dubricio apparens, Sampsonem ordinari Episcopum praecepit. (Capgr. supr.) So I might exemplify in many such cases, only prophetical and figurative, what should afterward be done, and not what was then effected. Therefore if S. joseph was a Bishop as that antiquity persuadeth, by that figurative vision, & not consecrated before he came into Brittany, as is showed before, & we read of no other which at that time made, & consecrated Bishops but S Peter, I may probably at the jest affirm, that S. joseph was one of them which S. Peter at his departure hence, (S. joseph being certainly here at that time) was consecrated Bishop by Saint Peter here in Brittany. And when I find both Catholics and Protestants affirm, (Martyrol. Angl. 7. die Februarij. Drekin Almin. an. 1620. 7. Feb. with others.) that S. Angulus was our Bishop of London & martyr, and yet no historiam, Catholic or Protestant, putteth him in the number of them which were Bishops there after the time of K. Lucius, but quite leave him out of that catalogue, as appeareth by our Protestants Harrison, Godwyne, Stowe & others which with all diligence they could, have collected the ancient Bishops of London, I must needs draw him to an higher time than that of king Lucius was, before which no consecration of Bishops in Brittany was, or is so memorable as this by S. Peter the Apostle (Harris. de script. of Brit Godw. Catalogue. of Bishop in London 1. Stowe and whither. l. hist. Lucius jocelin of Furnes l. de Episc. Brit. And to end here the Relation of S. Peter's proceedings in Brittany, we have clearly, deduced, with the allowance of our best English Protestant Antiquaries, and other Authors by them approved; That S. Peter Prince of the Apostles, was our first Father in Christ, and renowned Apostle, both immediately by himself, and his holy disciples; That he performed here all chief and eminent pastoral duties and offices, when our Emperors with our Lieutenants here, as also all our Kings were pagan Infidels; That he ordained and consecrated for us Bishops, priests, and other clergy men, and founded churches to the honour & Religion of Christ, and the honour of his blessed Mother S. Marry the Virgin, (few other christian Saints then deceased) as that of Glastenbury not so dedicated without his approbation, being chief in such affairs. He consecrated other Britan's out of this nation, exemptinge them from the pagan service of those such remembered princes, he sent them by authority to preach the gospel, in other country's, he or his disciples converted Pomponia Graecina the Lord Lieutenants wife of Brittany, as these Protestants have proved, and many in the like case, their husbands continuing in their infidelity, and contradiction, and many husbands and children, the wives and parents not allowing, as servants in respect of their Lords and masters, and Subjects in regard of sovereigns. ay, a Catholic Priest, now demand of the best learned Protestant's Bishops of England, whether these proceedings and prerogatives in that most glorious Apostle, and his worthy disciples, our first Masters in Christ, were not as great and ample, as the renowned Priests and Catholics of this kingdom now attribute, and give to the Popes of Rome his Apostolic Successors? We whoe have read most, and suffered much for this cause, cannot see the difference, or find instance of disparity, except in number of parsons, less or greater quantities of grounds, and some improportions in such things, which make no essential diversity, for otherwise we have been told by the best learned Protestants with others, that S. Peter and his disciples did manifestly and directly transfer and change those parsons, places, and property of things of this our Brittany from a temporal, to all spiritual use, from the command (except in temporal duty) of the present Emperors, Lieutenants, Kings and Sovereigns alienated from Christian Religion, to the command of Christ, his Religion, our most holy Apostle and his disciples, by his authority so directing. THE III. CHAPTER. How in the rest of this first Hundred years of Christ after Saint Peter, The Apostolic See of Rome, still continued and exercised this supreme spiritual power in Brittany. IT is a question, not only among Catholics (but some Protestants also) whether S. Linus & Cletus were Popes after S. Peter, or only Suffragan Bishops, as so ordained by him at the first. And Pope Leo the second an holy Saint, with there nowned of our Historians to omit others, S. Marianus & Florentius Wigorniensis, say plainly: Simo Petrus Apostolorum princeps adiutoris sibi ascivit Linum & Cletum, non tamen pontificij potestatem cis tradidit, sed Clementi successori suo. If Peter Prince of the Apostles, did take Linus and Cletus to be his Adjutors, yet he gave not them the Papal power, but to Clement his successor. And Linus and Cletus did nothing by their own Laws and power as pope's, but only so much as was commanded them by S. Peter. (S. Leo 2. in epist. decretal. Marian. Scot lib. 2. aetat. 6. Florent. Wigor. in Sylvan. & Otho Consul. Robert. Barns in vit. Port. Rom. in Linum.) Therefore to omit doubtful and uncertain things, and to come next to S. Clement whoe most certainly by all Cathololicks and Protestants was Pope of Rome nominated by S. Peter: (though Baronius and others whom he allegeth are of opinion that S. Clement yielded his right, and did not exercise the office of supreme pastor till after Linus and Cletus, yet who in S. Peter's life him were his Coadjutors & after his death his successors before S. Clement, (to 1. Annal. p. 742.743.744.745.) before any other: by this Pope, Doctors were sent into the west (as our Protestants tell us (Margin. annot. upon Matth. Westin. an. 94. Matth. Westm supr.) in great numbers, as S. Denis, Nicasius, Taurinus, Trophimus, Paulus Narbonensis, Saturninus, Martialis, Gratianus, julianus, Lucianus, Firminus, Photinus all Bishops, & they add S. Regulus. Whom although they settle them with their Bishoprics in France, yet it proveth the power & spiritual command of that holy pope, to have extended itself aswell to this kingdom, one and the same reason being for, and against them both. But we find diverse Authorities both late and ancient to induce us, to consent that some of these named holy Bishops, sent at this time, by S. Clement, were sent by him into this kingdom of Brittany, namely S. Taurinus and S. Nicasius: and that S. Taurinus was Archbishop or Bishop of york. Among others, William Harrison a Protestant historian. (In descript. of Brittany. pag. 23. Chronolog. ibid. an. 141.) produceth an Antiquity that so affirmeth: whereupon he writeth in this manner: Whether Taurinus Bishop over the congregation at york, were one of the nine scholars of Grantha Cambridge spoken of in the chronicles of Burton, I do not certainly find. But certain it is, that Walterus Rollewink in his history fasciculus temporum. (a 94.) saith. S. Taurinus was Episcopus Eboracensis, Bishop of york, which is here in Brittany: and so not Ebroicensis in France, 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, alleging both S. Antoninus and diverse others, saith: diverse have written that both S. Nicasius and Taurinus were here in Brittany, and for S. Taurinus, S. Antoninus saith, that S. Taurinus: filiam Lucij Regis Britanniae à morte suscitavit. S. Taurinus did raise from death the daughter of Lucius, King of Brittany. (S. Antonin. hist. part. 1. titul. 6. cap.) Which directly proveth, that S. Taurinus was here in out Brittany, & this King Lucius for certain, was either he that lived to receive the faith of Christ publicly in the time of Pope Eleutherius, beginning his reign in the year of Christ 124 (Matt. Westm. an. 124.) or Lucius Antenous the Roman praefect in Brittany called there upon. Rex Britanniae, King of Brittany, as well he might, prescribing laws unto us in Brittany as Hector Boethius. (Scetor. hist. l. 5. fol. 76.77.78.) with others witness: and was resident at york in the time of the Emperor Adrian, when and where S. Taurinus is supposed to have been Bishop and wrought this miracle. For S. Anacasius being sent hither by S. Clement, they which teach so. (Harris supr.) produce the french histories that he preached to the Britan's, which in that time were only those of this kingdom, the little Brittany in France then and long after named Armorica, and not Britannia. And yet to omit others, Arnoldus Mermannus in his Theatre of the conversion of nations, (§. Britoneses.) saith, that among other people, S. Anacasius being delegated thither an Apostle by S. Clement, did instruct and inform in the faith the Britan's, and all the waste of the Ocean Sea. Britoneses, Normandos, Rhotomagenses, Picardos', omnemque Maris Oceani tractum instruxit, formavitque fide S. Nicasius à S. Clement illuc Apostolus delegatus. And to put us out of doubt, that S. Clement did take upon him the spiritual charge of this our Brittany, as well as of France and other places, the same Author from others testifieth, that our Archbishop S Aristobulus who as Eisingrenius saith, had been a Bishop from anno Christi the 39 the 39 year of Christ, was yet our Apostle in Brittany alive in the year of Christ 99 S. Clement then Pope. Et quod excurrit 99 Clement Pontifice Maximo, Domitiano Imperatore. (Guliel. Eis●…ng. centen. 1. part. 1. dist. 7. fol. 67. Arnold. Mermman. Theatre conuers. gent. in Albione) And we have vett in England an old manuscript, a short historical relation. (M. S. antiq. pr. Stores in Exordium) Of the public Mass, and church service, of the Britan's, and French men, from the Apostles time, written before the union of the Britan's with S. Augustine's mission, by S. Gregory, and written by a British Author, testifying that the public church service and Mass, both of the french and Britain's was carried up to Rome to S. Clement, to be examined and approved by him then Pope, which he accordingly performed by his papal power, & this Mass was ever after used both in France, and this our kingdom of Brittany. So that most evident it is, by those few Antiquities left unto us, that in the time of S. Clement who was Pope in the later end of the first, & beginning of the second hundred year of Christ, this our church of Brittany was wholly in spiritual things, dependant and subordinate to the church and Popes of Rome: and thus much of the first age and hundred year, from the birth of Christ. When here and of this nation there were yet living many Bishops consecrated by S. Peter, and the Roman Papal authority: S. Aristobulus, Mansuetus, Beatus, and probably S. joseph, Taurinus, Nicasius, Angulus, and others: for to add to the former, S. Anacletus saith in his Epistle, approved 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 provinces where Archbishops were, were divided by the Apostles and S. Clement his predecessor, ab Apostolis & Beato Clement praecessore nostro, ipsa Provincia divisio renovata est. (Some do make Clitus and Anaclitus alone, and make him praedecessour to S. Clement see. Baro. to. 1.) Therefore most evident it is that S. Clement took upon him and exercised, this supreme Papal and spiritual power in this kingdom. THE SECOND CENTURIE OR HVNDRED YEAR. THE IV. CHAPTER. Showing by these Protestants, how the pope's of Rome in this second Century of years claimed, had, and exercised supreme spiritual jurisdiction and power in Brittany. TO begin with the second age, and hundred year, Saint and Pope Anacletus offereth himself first, being the next and immediate Successor to S. Clement, and as he himself 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 priest by S. Peter chief of the Apostles: ut à beato Petro principe sumus instructi, à quo & presbyter sum ordinatus. This holy Pope S. Peter's disciple beginning his papacy in the 102. year of Christ as our Protestants of England inform us. (Rob. Barns. in vit. pontiff. Rom. in Anacleto. Ormerod. picked. of Pap. pag. 78.) Thought that the primacy over all churches was granted to the church of Rome by our Lord himself, and over all Christian people. Ab ipso Domino primatum Romanae Ecclesiae super omnes Ecclesias, universumque Christiani nomine populum concessum esse asseruit. And they tell us further, how according to this supremacy granted by Christ to the Sea of Rome, over all churches and Christian people, he executed the same in making his general decrees, binding all Bishops, Priests and others, both concerning the most blessed sacrifice of the Mass, and jurisdiction. Among other things, to speak in Protestant words. (Rob. Barns supra.) Episcopos officio pares, ordine duplici distinxit: eos primates, sive patriarchas appellari voluit, qui in illis civitatibus praeessent, in quibus olim primarij Flamines sederunt: in aliis metropolitanis urbibus, Episcopos Metropolitanos vel Archiepiscopos nominandos esse censuit. He distinguished Bishops equal in order, into two degrees: causing them to be named Primates, or patriarchs, which ruled in those cities, in which of old the Archflamen did sit: in other Metropolitan cities, he would have them named Metropolitans or Archbishops, and he calleth this not his own decree, but the decree of S. Clement his predecessor, and Saint Peter also. (Anacl. supr. & apud Mar Scot & Flor. Wigorn. supr.) And setteth down in a certain Tome, what cities were to have primates, both according to his own, S. Clements, and the Apostles order. And this decree of Saint Anacletus, in this highest question of jurisdiction, was so universal and general in itself, so embraced of all, and includinge, that as not only Giraldus Cambrensis, and ancient authorities of this nation, (Lib. 2. de jure Metropol. eccles. Meneven. ad Innocent. 3.) but the chief Protestant Antiquaries themselves, as Matthew Parker the first Protestant Archbishop of Canterbury, (Lib. antiquit. Britannic. pag. 24.) and Sir john Prise, (Io. Pris. defence. histor. Britan. pag. 73.) do plainly acknowledge, that by that Tome of Saint Anacletus Pope, it was contained and decreed, how many and which were the places throughout all this Island even as it contained England, Scotland, and Wales. And thereupon this Protestant Archbishopp, doth in express terms call the division of Brittany in that respect: Ex Anacleto huius Insulae divisionem. The division of this Island according to the decree of Pope Anacletus: And though this division was not actually made at that time for setting Archbishops in those provinces at that time, but was deferred until in after when the faith was recreaved here in more public manner, when persecution ceased, or was mitigated; yet by these authorities there is no doubt, but this holy Pope both claimed, and exercised the same highest spiritual jurisdiction, as well in this, as all other nations, that decree being general, and without limitation for all nations, as it is allowed by these Protestants, and making all provinces in the known world, substitute and subordinate to the church of Rome in such affairs, and none exempted. And as this decree alone will witness, he sent as opportunity and the cause required, Bishops and priests into other country's, so he did the like to this, to increase and continue that happy building, which his predecessors had founded here before. So we must say of his immediate Successor Saint Euaristus, except we will reject the authority of one, of our most ancient and approved historians, Nennius, who in his manuscript ancient history, written if we may believe the Protestant Bishop Bale. (l. de scriptor. cent. 1. in Nennio.) A thousand years since, confidently affirmeth that, Britannicus Rex, A king of Brittany received an ambassage from Euaristus Pope of Rome, to receive the faith of Christ, missa legatione à Papae Romano Euaristo; (Mennius hist. M. S.) who yet saith with others, that the general conversion of this land, was not until the year of Christ 167. others making it later. This holy Pope began his papacy in the year 111. and lived therein until 120. before which time our king Coillus, brought up at Rome, was so well disposed to Christian Religion, that as our Protestants and the antiquities of Glastenbury tell us, he confirmed the twelve hides of land to the religious Eremitage of Glastenbury. (Antiquitat. glast. apud Capgrau. in S. joseph and others.) And therefore coming from Rome into Brittany to be king (his Father king Marius being dead) we cannot think but as many of our countrymen his subjects then at Rome, were Christians, and in so great number, that in one British house there, the house of S. Claudia our British Lady, and children after her, there were at, or soon after this time, in the time of Pope Pius the first, 96. christians: (Act. 5 Pudentianae Breviar. Rom. in vit. eius 19 Maij.) So many of them, and of other nations also, and clergy men, were sent hither by the Pope of Rome at that time, which many of our Protestant historians will confirm, assuring, that both now and at all times until the conversion of king Lucius, there were many christians which came from Rome, living in this kingdom. (Godwyn Conuers. of Brittany pag. Caius l. 1. antiq. Cantabrig. Will. Harrison. descript. of Brit. Holinsh. hist. of Engl.) So do diverse ancient antiquities of the Annals of Burton, and others of foreign nations. And touching the time of Pope Alexander the first, next successor to S. Euaristus, he being made Pope in the year 120. and continuing Bishop of Rome by common opinion 8. years, and five months, in the fourth year of the papacy of this blessed Saint, as both Matthew of Westminster. (Annal. Burton. an. 141. Catal. Episcop. Tungr.) and the autient Table hanging in the church of S. Peter in Cornhill, in London, then builded in the time of king Lucius, witness, being the 124. year of Christ. The year of our Lord God 124. Lucius was crowned king: so the one, & the other saith: anno gratiae 124. Coillo Britonum Rege defuncto, Lucius filius eius regni diademate insignitus est. In the year of grace 124. Coillus' king of the Britan's being dead, Lucius his son was crowned king. Math· Westin. an. 124. This king Lucius, although neither he nor the kingdom were yet so generally converted, yet well knowing that many preachers had been sent hither from Rome, and diverse Britain's here were desirous to embrace the faith of Christ, did not only give way unto it, in this beginning of his Reign, but except Albertus Krantzius a man well acquainted with our British antiquities (as a Protestant antiquary witnesseth) doth deceive us. (Io. Caius antiq. Cantabrig. l. 1. Albert. Krantzius Metropol. l. 1. cap. 6.) Did write unto S. Alexander the first, Pope of Rome to have christian Religion preached in this kingdom. Religionem Christi Lucius quondam Britanniae Rex, ab Alexandro primo eius nominis summo pontifice, impetravit in Insula predicari. Lucius' King of Brittany did obtain of Pope Alexander the first, to here Christian Religion preached in that Island. Which is confirmed by many Authorities, provening unto us, that this Island at, and immediately after that time, had diverse preachers of the faith of Christ, and among them some Bishops, besides those I named before, to prove that we had a continual succession of holy Bishops from Rome, as these also were, from our first christianity. And that we had many preachers, and many by them converted, may appear by that is acknowledged before from these Protestants: to which many of them add, & from antiquities, that many Scholars & Doctors of our Universities then were converted in the year 141. nine in one place of Cambridge. In pervetustis Annalibus Burtonensibus sic lego. Anno Domini 141. hic baptizati sunt novem ex Doctoribus & Scholaribus Cantabrigiae. I do read (saith one) in very old Annals of Burton thus. In the year of our Lord 141. here were baptised nine of the Doctors & Scholars of Cambridge. (Caius lib. 1. de antiq. Cantab. pag. 95. Theatre of great Brit. lib. 6. Harris. descript. of Brit.) Like to this have many other Protestants: who assure us, this succession could not come from S. joseph of Aramathia and his company, for a Protestant Bishop, according to the truth of histories writeth: (Godwyn. convers. of Brit. pag. 16. c. 3.) It seemeth that joseph and his fellows prevailed little by their preaching, and therefore gave themselves at last unto a monastical and solitary life in the Island of Aualon.) And even their memory was so much forgotten when king Lucius was converted, that as our best antiquities we have of that matter, tell us, those which S. Eleutherius sent from Rome, found the best information of them at Rome, & their ancient house or church was foe desolate, that it was become, Latibulun Ferarum, a den for wild beasts at their coming hither. (Antiquit. Glaston. apud Capgrau. in S. joseph Aramath. in S Patr.) I find in histories no others, from whom we have the jest probability to claim a continuance in Religion, therefore it must needs be from Rome, from whence also we had among these holy men, some Bishops to continue a succession from thence. For although S. Beatus was but lately dead living unto this year 110. it is not unlikely but his companion was still living, and except there were two of that name, and in those times and the same country, which no history doth remember, S. Mansuetus was yet a live, and long after until we had many other Bishops sent from Rome, or consecrated here by the Roman authority, in the time of this King Lucius. For we read in the Annals and Catalogue of the Archbishops of Treuers, near unto Tullum, that in the year 160. S. Mansuetus was Bishop there: Mansuetus qui huic nomini & vocationi suae vita proba, anno Domini 160. optime respondit. The seventh Archbishop of Treuers was Mansuetus, who by his godly life did excellently answer this his name to be meek, and his vocation in the year of Christ 160. (annal Arch. Trever. Petrus Merssaeus Catal. Arch. Trever.) Which by no history I can find, was or could be any other, but Saint Mansuetus our contryman spoken of before, both the name, time, and place so near unto Tullum, where he was first Bishop alloweinge it, and nothing impugning it. And among those Bishops here in Brittany, and of our own nation, I find two named being both consecrated and sent hither by the Authority of the See of Rome: one of them S. Tymotheus son 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 King Lucius long before his conversion, and at or before this time, and were instruments of his happy conversion, actually and parsonallye concurring thereto by mission and Authority from the Popes of Rome: of which I have made more large and ample relation in other places: for this purpose so many Authors here cited will suffice, both Catholics and Protestants consenting that S. Tymothie and S. Marcellus or Marcellinus, preached here in the time of king Lucius and before his conversion. (Petrus de Natalib. lib. 1. cap. 24. Harris Tom. 2. Magdeb. centur 2. Annal. Eccles. Cur. Io Stumph. in Rhetia. Petrus Merssaeus in cate-log. Archiep· Trever. in Archiep. 20. Anton. Democh. l. 2. the Miss. cont. Calvin. Gulielus. Eisengren. centen. 2. part. 4. distinct. 7. Petr. Merss. in Archiep. Trever.) And that this S. Tymothie could not be Saint Tymothie Bishop of Ephesus S. Paul's Scholar, to whom he wrote the Epistles, who was martyred many years before King Lucius was borne, and S. Onesimus was his Successor in S. Ignatius time as he himself is witness: (Epist. ad Ephes.) But only S. Tymothie our blessed contryman by his mother S. Claudia, (Martyrol. Rom. die 20. junij) and a child baptised by the Apostles, and thereupon called their disciple, who was owner of the house in Rome, where S. Peter by the Roman tradition first entertained there, and of S. Tymothie the Lord thereof in his time named Thermae Timothinae, the Baths of Tymotheus, (Act. 5. justini Philosoph. Baron. annot. in 20. junij in S. Novato.) which he forsook for the love of God, and this his nation, so soon, that by Pope Pius the first, martyred in the year 154. his said house was consecrated a church, he himself being then in all probability preaching in this Island, as so many Authorities cited do warrant. The history of S. Marcellus or Marcellinus, both to have been a Britain, a Bishop, and to have preached here long before S. Linus was converted, that he persuaded him to be a Christian, and after went into Germany, and returned from thence into Brittany again, sent with others from Pope Eleutherius to convert king Lucius & this kingdom as they did, is an undoubted verity, acknowledged by all that write of that matter. And therefore our Protestant's of England freely grant us in these words. Even from the days of those godly men, who first taught the Britan's the gospel, there remained among the same Britan's, some Christians which ceased not to teach and preach the word of God, most sincerely unto them: But yet no king amongst them openly professed that Religion, till at length this Lucius perceiving not only some of the Roman Lieutenants in Brittany, as Trebellius and Pertinax with others, to have submitted themselves to that profession, but also the Emperor himself to begin to be favourable to them that professed it. And then he setteth down how king Lucius sent to Pope Eleutherius to be instructed in, and receive the faith of Christ: and in like manner is the Relation of other Protestant's. (Holinsh. histor. of England lib. 4. cap. 19 Math. Park, Antiquit Britan. pag. 4.5. joh. 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. Fox to 2. Act. pag. 463. Fulke Ans. to count Cath. pag. 40. Middlet. papist am pag. 202. Stowe. Holinsh. etc. Then if by these men there still continued a succession of true preachers in Brittany from the Apostles time. (Protestant Articl. of Religion. Bills. Whitgift, Barlow, Bridges, Downam, Hookeer, Covel & others against puritans.) Which the puclick Protestant Religion denieth to be without true Bishops to consecrate such priests and preachers: and the Roman Luietenants themselves and christians, and so consequently as the greatness of their state and necessity of the church here required had Bishops, and rather from Rome, being themselves Romans; And I have exemplified in so many Bishops consecrated and sent hither by S. Peter and his holy successors Popes of Rome, and not any one Instance can be given of any one Bishop or priest in all this time, sent or consecrated by any others, we must needs leave that prerogative to Rome, and honour to Brittany, to have had the holy Bishops and pastors of this church from thence: And that Apostolic See to have ruled here in spiritual things, as these Protestants have freely acknowledged in the holy Popes S. Anacletus, Euaristus and S. Alexander already. (Rob. Barns in vit. Pontific. in nominibus citat. Downam lib. 1. of Antichrist. cap. 3. pag. 35. And so they teach, that all the following Popes unto S. Eleutherius, to wit S. Sixtus the first, Telesphorus, Higinius, Pius and Anicetus the immediate predecessor to Eleutherius, took upon them generally the supreamacy and highest commanding power in all spiritual things, and all places without exception or limitation. S. Sixtus gave authority to appeal 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 manner or order of Mass, and made a decree as supreme judge, how all suits and controversies should be tried, and decided. Saint Higinius made a law binding all Bishops & Metrapolitans, and the whole clergy, (in Higinio) S. Pius dedicated the howl of our renowned country woman S. Pudentiana in Rome, to be a church, (in Pio) made general decrees for the holy sacrifice of the Mass, binding all Priests & Bishops. Declared it to be sacrilege in all people whomsoever, which converted lands or goods dedicated to Religion, to profane uses Appointed the age of virgins to be consecrated. He decreed that matters appertaining to Religion should, be heard in provincial counsels of Bishops, reserving the authority of the Pope of Rome and appeals 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 be ordained. That an Archbishop was to be accused before the Pope of Rome. That no Archbishops should be called primates, except that prerogative of name were granted him from the Pope of Rome. Archiepiscopos non primates appellandos, nisi ista praerogativa nomenclaturae ei à Ro●…ano Pontifice co●…e deretur. Wherefore these Pope's being by all Protestants holy Saints, and Martyrs, and the church of Rome then by his majesty and all other learned men of the Protestant profession, our mother church, the true church, commanding church, most high Apostolicque church, and these their decrees universal and general comprehending all, and excluding none, either in Brittany, or any other nation, except we will be wilfully headstronge in disobedience, we must needs acknowledge, that this kingdom from S. Peter's first preaching here, unto the general conversion thereof in the time of Pope Eleutherius (of which sufficiently in the next chapter) ever was, and did acknowledge itself subject in spiritual things to the holy Apostolic See of Rome. And this in particular also proved by so many ancient, and approved Authors, historians and others that entreat of this subject, show how often the Popes of Rome in these remembered days sent preachers hither, and the Britan's likewise acknowledging ever, that See for the chiefest and supreme, sent thither though so far distant hence, to have preachers and Instructors to be sent hither by the highest papal power there. I will insist in Protestants relation for this business: They tell us that S. Bede, the old chronicle of Landaffe, Goceline in the life of S. Augustine cap. 31. historiae maioris, the old chronicle called Brutus, joannes Nauclerus, an old manuscript history which the Protestant Bishop Godwyn saith he had in latin, say that many preachers were sent hither from the Pope of Rome in the year of Christ 156. when S. Pius was Pope: and I have read a very old manuscript, testifying that king Lucius did in that year, send legates to the Pope of Rome to that purpose. An epistle written from the Pope of Rome to the king of Brittany, dated in the year 159. found among the old constitutions of this land, and in the old chronicle called Brutus, which the Protestant Bishop Bridges, saith he had seen, saith there was the like sending, in, or about that time. Mennius, as these men tell us, affirmeth as much of the year 164. so doth an other ancient chronicle, which Godwin citeth. William of Malmesbury hath the same, of the next year 165. S. Edward's laws say so, of the year 167. Henry of Hardford hath the life of the year 169. Marianus Scotus published by our Protestant's, so writeth of the year 177. The Protestant Bishop Bale hath so of the year 179. Polydor Vergil the history of Rochester, Matthew of Westminster, and Martinus Polonus by Protestant's, so say of the year 188. Therefore to save the credit of these, and many others so ancient, and allowed by Protestants, we must needs by their leave and allowance say also, that this our kingdom in those days depended upon the See of Rome in Religious affairs. And thus much of this matter before our general conversion in the time of King Lucius. (Io. Caius antiq. Cantabrig. lib. 1. pag. 109.110.111. Godwin. convers. of Britanny. p. 21.22. Holinsh. hist. of King. Lucius' Theatre 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 book of consecrat. in Lucius. Will. Lambard. lib. de leg. Reg. fol. 130. pag. 2. Godwyn. Conuers. pag. 22. THE V. CHAPTER. How in the general Conversion of this kingdom in the time of King Lucius, all spiritual things were ordered, settled, and confirmed here, by the Pope's Authority. AT the time when our King Lucius, & this kingdom was generally converted, there were, as these Protestants have proved, or granted before, diverse Bishops and Priests in England, we had many universities, as Cambrige, Stamford, Greekelade, Bellisium, Oxford, and others, as our Protestants contend, and diverse learned men in them, our next and neighbouringe country's, France, the hither parts of Germany, Lorraine, Helvetia, and all Italy, even unto Rome itself, situated in the further part thereof were full of Bishops, priests, and learned clergy. (joh. Lidgate in Cant. Caius antiq. cont. Brian. Twin. antiquit. Oxon. Harrison descript. of Brit. Cambd. in Britan. Harding. histor. l. 1. c. 15. joh. Bal. in praefat. ad l. de scriptor. etc.) And yet King Lucius and his nobles, now resolved to receive the faith of Christ, could find no centre, to rest their holy desires of so happy a change, until they arrived at the Apostolic See, from whence this nation from the first original, of christianity here, ever received instructors, and instruction. And to obtain this his so heavenly purpose, this Renowned king with applause of his nobility, did not send one only Message, ambassage 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.) he directed his epistles to Pope Eleutherius: diverse Epistles, and consequently diverse Ambassadges, so read the old British history, Ponticus Virunnius, Matthew Westminster, as they are published and allowed by our Protestants, and others. And these so diverse epistles, were only to become a Christian, & to have his kingdom instructed in the faith of Christ, and all things thereto belonging ordered by his highest papal authority, petens ab eo, ut christianus efficeretur. And none of these epistles was that which our Protestants tell us he wrote unto that holy Pope, for laws to govern his kingdom by, which were distinct from this, of which I shall speak hereafter: Whereby it is evident that this blessed king & his wisest council at that time, by so often writing both to this holy Pope Eleutherius, and some others of his predecessors before, as appeareth by that I have written already, did fully and constantly inform themselves, that the highest directing power in things religious, was only residing in the Popes of Rome, otherwise they were all strangers unto him, far distant, and above all Bishops of the world more persecuted, all of them before this time and long after, suffering cruel deaths and Martyrdom for Christ. Therefore it was for the due honour, and right belonging to that holy See, and not temporal glory or countenance, as a Protestant Bishop would gloss the matter. (Godwyn Conuers. of Brittany c. 3. pag. 36.) but the supreamacy of the Roman Bishops, which these Protestants have given to all the Popes before. And because, to speak in the words of the first Protestant Archbishop in England: The renown of the pope's of Rome at that time, was most famous in all the world, for their often martyrdom, 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 moved king Lucius, to give this due honour to the See of Rome, and appeal unto 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.) Cognovit complures nobiles Romanos candem fidem à pontifice Romano accepisse, eorumque exemplo Christianum nomen in singulas provincias sparsum & disseminatum fuisse, statuit in eadem fide sub Eleutherio tunc Romano pontifice inaugurari. When King Lucius knew, that very many noble Romans, had received the faith of Christ from the Pope of Rome, and by their example, the Christian name was dispersed and sown abroad into all provinces, he did resolve to receive the same faith, from Eleutherius the Pope of Rome Where it is evidently confessed, that if king Lucius had not acknowledged this highest spiritual dignity in the See of Rome, and have sued to have the Christian Religion settled here by that authority, he should have been singular in that kind, as our Protestants now are, all other provinces giving then that honour to Rome, and having their faith in Christ established from thence. And this is evidently declared, by the manner of the sending, & writing of this king, to that Pope S. Eleutherius, S. Bede saith: hist. eccls l. 1. c. 4. that K. Lucius did humbly beseech Pope Eleutherius by his letters, that by his commandment he might be made a Christian. Obsecrans ut per eius mandatum Christianus efficeretur. The Roman Tradition saith: In the beginning of the papacy of Eleutherius, there came humble letters unto him from Lucius King of the Britan's, to receive him and his subjects into the number of Christians. Huic initio pontificatus supplices literae venerunt à Lucio Britannorum Rege, ut 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, he might be made a Christian. (Godwyn. convers. p. 20.) An other Protestant antiquary saith: Desiring Eleutherius Bishop of Rome, to send some devout and learned men, by whose instruction he and his people might be taught the faith, and Religion of Christ. The old chronicle of Landaffe is: implorans ut iuxta eius ammonitionem christianus fiat. Humbly entreating, that by his appointment he might be made a christian. (Annal. Landaf. apud come. antiq. Cantab. l. 1. pag. 98. thus our Protestants allege that Antiquity. Others of them say. Lucius sent an ambassage to Eleutherius, Bishop of Rome by Eluanus, and Meduinus Britan's, entreating Eleutherius by them, that he would open a passage by himself and his ministers, for the fosteringe and cherishing of christian Religion in Brittany. Francis Mason. l. 2. p. 52. ca 3. Like is the testimony of other historians, both Catholics and Protestants, that king Lucius proceeded in this humble, and submissive manner in his writings, and Ambassadges to the Pope of Rome at that time, & in these affairs. The which highest authority spiritual in the Pope of Rome, these our Protestants further confirm, in that they teach generally, that these two Ambassadors of King Lucius, Eluanus and Meduinus, received all the authority they had, to preach here in Brittany, from Pope Eleutherius, who consecrated the one Eluanus a Bishop, and made the other a Doctor to preach the gospel. (Theatre 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 he protesteth, and his directed Scribe are of this opinion, that all the Bishops of Brittany after this, derived consecration and succession episcopal, from this one only Bishop Eluanus, consecrated and authorized by Pope Eleutherius. (Francis Mason consecrat. of Bish. l. 2. c. 3. p. 55.56.) Which, and more, is approved by an other a Protestant Bishop, by whom Pope Eleutherius even in this great business is termed. Paterfamilias, the Master of this spiritual house and family of Brittany. (Bal. l. de Act. Pont. Rom. l. 1. in Eleuther.) and this kingdom was consequently of his family, and under his rule and command, and thereupon as a good Master and Governor of this family, did confirm and solidate the Britain's, and the whole kingdom in the faith received by the Apostles. Eleutherius, ut bonus paterfamilias de thesauro suo nova cum veteribus proferens, effecit, ut confirmatis & consolidatis Britannis, in suscepta prius ab Apostolis doctrina, totum illud regnum in eius fidei verba iuraret. And to make most evident demonstration further, even by these Protestants, aswel as by all other Antiquities, that the supreme power spiritual in all proceedings in this kingdom at that time was wholly, and undeniably in Pope Eleutherius, and those his two Legates, which he sent hither, Damianus and Fugatianus, as they are commonly called. The Protestant Archbishop and his Mason tell us, in these words. (Mason l. 2. e. 3. p. 55 56.) From Rome there came two, Fugatius and Damianus, but we cannot learn that either of them was a Bishop. This is the constant writing of these Protestants: yet to deal plainly, these men knew not all things, or else they might easily have known, that both the British history, Ponticus Virunnius, and Matthew of Westminster, as they are published by Protestants, call them Antistites, Bishops: and a Protestant Bishop produceth an old Manuscript Author, testifying that the first church of Wincester was hallowed and dedicated to the honour of our Saviour, 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 no Bishops, it so much more advanceth the Pope's power, in this kingdom, for these Protestants with others shall testify, that by their legatine power from Pope Eleutherius, they exercised more and greater jurisdiction spiritual here, than any Bishop, or Archbishop of that time. And if they were Bishops, as those Authors affirm, yet I find none to write that either of them was an Archbishop: yet as before, and shall immediately be proved, they by their delegate power from Pope Eleutherius, executed here greater jurisdiction spiritual and more ample, than any Bishop, Archbishop, prince, king or whosoever, the Pope himself excepted, could lawfully do Which these Protestants and other undeniable antiquities do, thus demonstrate unto us. The first Protestant Archbishop of Canterbury (Parker. antiquit. Britan. pag. 5.) writeth from diverse witnesses, that these two Religious men were, assigned by Pope Eleutherius as chief work men, tanto operi praeficiundo, in governing so great a work, and establishing the discipline of christian Religion. In sancienda christianae religionis disciplina, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cooperarij adhibiti in administranda ecclesia periti. joined by Pope Eleutherius with the Bishops in governing the church, beings killfull therein. Which must needs be, by their legatine power from Pope Eleutherius. Martianus Polonius. (In Eleutherio Papa col. 49.) published by Protestants, and dedicated by them to Queen 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, ubi erant Flamines, instituerunt Episcopos, ubi Archiflamines, Archiepiscopos. Pope Eleutherius scent two Religious men Fuganus and Damianus, who baptised the said King Lucius and his people. There were then in Brittany 28. high priests of the Idols, whom they called Flamens, among which there were three Archflamins, but the said holy men by the commandment of the Pope, did institute Bishops, where there were Flamens, and Archbishops where there were Archflamins. This is confirmed, not only by all Antiquities of these things, but the chief Protestant writers, among which the Protestant Archbishop Whitgift, and his friend Fox write in this manner. (Whitg. defence of the Answ. pag. 323. Fox tom. 1. fol. 146.) Eleutherius the good Bishop, hearing the request of the king, and glad to see the godly towardness, of his well disposed mind, sendeth him certain teachers and preachers, called Fugatius, or by some Fuganus, and Damianus, or Dimianus, which converted first the king and people of Brittany, and baptised them. The temples of Idolatry and other monuments of gentility they subverted, converting the people from their diverse and many gods, to serve one living God. Thus true Religion with sincere faith increasing, superstition decayed with all rites of Idolatry. There were then in Brittany 28. Head priests, which they called Flamens, and three Archpreists among them, which were called Achiflamins, having the oversight of their manners, as judges over the rest. These 28. Flamines they turned to 28. Bishops, and the three Archiflamines to three Archbishops, having their seats in the three principal cities of the Realm: That is, in London, in York, and in Glamorgantia, videlicet in urbe Legionum, by Wales. Thus far these Protestants, and one of them named the Archbishop telleth us, that the constitutinge of Archbishops, in the places of the gentiles Archflamines, by these Legates of Pope Eleutherius, was to follow the example, and order of S. Peter himself, who did so, as S. Paul likewise, and ●…eth this reason. (Whitgift def of the An●…w. pag. 320.321. Which might be done in respect of the city and place, and not in respect of the Idolatrous priests; for Archiflamines were in great cities, which being converted unto Christ, might have in the place of their Archiflamines, godly and learned Archbishops, to oversee and direst the rest of the Bishops and preachers, that unity and order might be observed. Thus Paul did at Ephesus and Creta. And why might not Peter do it in other places likewise? Master john Selden, a great Protestant antiquary, and lawyer, writing of these two holy Legates, speaketh thus. (Io. Selden Analect. c. 6.) Beat●… doctores cum per totam ferè jerusalem paganitatem delevissent, Templa quae in honore plurimorum deorum fundata fuerant, uni Deo eiusque Sanctis dea●…cauerunt, diversisque ordinatorum coetibus repleverunt. When the blessed Doctors had blotted out paganism almost throughout the Island, the temples which were founded in honour of many gods, they dedicated to one God, and his Saints, and replenished them with diverse companies of clergy men. The very same be the words of Matthew of Westminster, as he is published by E●…sh Protestants. Matth. Westm. an. Dom. 18●… And this present Protestant, Antiquary refutinge the ridiculous and ignorant, or very wilful singularity of Godwyn the Protestant Bishop, singularly and only as he himself writeth. (Godw. conuers. of Brittany p. 26.) excepting Sutcliffe, denying Archflamines in this Island, 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 judices in Insula subijciebantur. Hos autom ex praecepto Apostoli Idolatriae eripuerunt, & ubi erant Flamines Episcopos, ubi erant Archiflamines Archiepiscopos posuerunt. Sedes autem Archiflaminum in tribus nobilioribus civitatibus suerunt, Londonijs videlicet, Eboraco, & in urbe legionum. His tribus evacuata superstitione, octo & viginti Episcopi subduntur, divisisque 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 us Christians, are in power over Bishops, so were Archflamines over Flamines. In this Island the other judges were subject to their power, these by the the commandment of the Apostle (and Pope) they delivered from Idolatry, and where there were Flamines they placed Bishops, and Archbishops where there were Archflamines. And the Seats of the Archflamines, were in the three more noble cities, in London to wit, in York, and the city of the Legions. To these three, superstition being taken away, eight and twenty Bishops are subjected, and the parishes or dioceses being divided, Yorkshire & Scotland (which the great river of Humber doth divide from Loegria England) was made subject to the Metropolitan of york. And the Archbishop of York, did of old time enjoy the Right of Primate over all the prelate's, and Bishops of Scotland. Which was again decreed in a council held under king Henry the second, and Hugh the Pope's Legate. The like to this have all our Antiquaries, Catholics or Protestants writing of this matter. The Author of the old British history, the book of Landaffe, the Antiquities of Glastenbury, S. Bede, Ponticus Virunnius, Radulphus de Diceto, Asserus, Capgrave, Will: of Malmesbury with other ancients, and our present Protestant Antiquaries consenting, as Cambden, Honlinshed, Harrison, Stowe, Howes, the Theatre writers and others two many to be recited, and needles, their works commonly extant and to be seen of all, only I will allege Bicetes, because his manuscript is rare, and he much commended, both for Antiquity and Authority by the Protestant Authors of the great Theatre, Thus he writeth: Eleuther Papa ad quem Lucius Rex Britanniae missa epistola se fieri Christianum impetrat. Eleuther ergo misit Faganum & Dinuanum, qui Regem Lucium baptizaverunt. Templa etiam quae in honore plurimorum deorum fundata erant, uni Deo dedicaverunt. Erant tunc in Britannia 28. Flamines, & tres Archiflammines, & ubi erant Flamines, Episcopos, ubi autem Archistamines, Archiepiscopos posuerunt. Londonensi subiacuit Loegria & Cornubia. Eboracensi Diera & Albania, urbi autem legionum Kambria. Eleuther Pope of whom Lucius king of Brittany obtained by an epistle he sent unto him, to be made a Christian, sent Faganus and Dimianus, which baptised King Lucius. The Temples which were founded in honour of many gods, they dedicated to one God. There were then in Brittany 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 subject. To the Archbishopp of York, were subject Diera, the North of England and Scotland, and Wales to the Archbishop of Caerlegion. (Galfrid. Monum. l. 4. c. 19.20. Chronic. eccls 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 great Brit. lib. 6. Hector Both. l. 5. fol 86.85. with others. Thus we see by all historians, old and late, Catholics, and Protestants, that in this general planting of the faith in this nation, all Religious matters were wholly ordered by these Legates of the Pope, & his supreme direction, all jurisdiction spiritual of Archbishops and Bishops, with their peculiar dioceses and governements, assigned and distinguished by this highest papal authority of the Pope of Rome by his legates here. And to assure us, that nothing was then thought by the king himself, or any christians here, to be firm and validate in this kind, without the confirmation of the Pope himself, when these Archbishops, and Bishops with their jurisdictions were settled, many churches dedicated to God, and his holy Saints, universities or colleges for christian learning and education assigned, all orders of clergy men instituted, with all other necessary things in such a cause remembered in our histories, which I have at large related in an other place, these holy Legates returned to Rome again, to obtain the Pope's confirmation of all these their holy ordinances, & constitutions, which was orderly performed, as both Catholic antiquities, and Protestant historians do thus undoubtedly assure us herein. First Ponticus Virunnius in his British history, 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 aliis redierunt in Britanniam. They returned to Rome, and obtained to have all things they had done, to be confirmed by the Pope, and the confirmation being made, they returned into Brittany with other. The Author of the old Birttish history, published with the self same Protestant approbation. (Galfrid. Monument. l. 4. histor. Britan. cap. 20.) saith. Denique restauratis omnibus, redierunt Antistites Romam: & que fecerunt à beatissimo Papa confirmari impetraverunt, confirmatione vero facta, reversi sunt in Britanniam compluribus aliis comitati. At last when the Bishops (so Virunnius also termeth those Legates) had restored all things they returned to Rome, and obtained to have those things they had done to be confirmed by the most blessed Pope, and the confirmation being made, they returned again into Brittany, accompanied with many others. Like be the words of Matthew of Westminster, warranted by these Protestants in this manner. (Matth. Westm. an. 186.) Anno gratiae 186. beati Antistites Faganus & Derwianus Romam reversi, quae fecerant impetraverunt à Papa beatissimo confirmari. In the year of grace 186. The blessed Bishops Fuganus and Derwianus returned to Rome, and obtained those things, which they had done to be confirmed by the most blessed Pope. Which being finished, the said doctors with many others, returned into Brittany. And our English Protestant's in their Annotation upon this place thus, approve it. (Protest. annot. Merginal. in Matth. West. supr. ad an. 186. (Fides Christi in Britannia confirmatur. The faith of Christ is confirmed in Brittany. All things of this nature were here confirmed by the Pope's Authority. De mandato Apostolico, by the Pope's commandment, as Martinus Polonus turned Protetestant, by these men in their publishing of him. De mandato Apostolico, ex praecepto Apostoli, by the commandment of the Apostle or Pope, as readeth the Protestant Antiquary Master Selden. (Martin. Pol. in Eleutherio col. 49. Selden supr. in Anaclet. c. 6.) And so all Protestants do, or aught to confess, approving those Authors I have cited before, and fetching the greatest evidence they have of these things and times, from them, so particularly as before, registringe both the necessity of the Pope's approbation and confirmation to be such, that the Legates themselves were enforced to go from hence to Rome to procure it, and returned not hither for a final settlinge of all things, until the Pope had confirmed and approved them at Rome. And ●…his illimitated and supereminent Power, both claimed and exercised by this holy Pope, was not confined in and with his proceedings with this kingdom, so happily converted to the faith by him, but to show himself by these Protestants, as his his holy predecessors before have been proved by the same allowance, to be the supreme and highest commander, and governor of the church of Christ in all places on earth, he generally proceeded accordingly, making and ordaining decrees, for all parsons and places, and times, as these Protestants thus assure us. (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 King of Brittany desired of the Pope by his letters, that he and his subjects, might be joined to the Christian company: as though S. Eleutherius then Pope, by power of that name & place had such power over the whole company of Christians, that none that is a king or great prince, on whose public conversion together with his people, so many matters requiring the consent and confirmation of the highest Pastor, & supreme jurisdiction depended, might be admitted to be a Christian, without the Pope's Approbation. And to confirm this highest power spiritual in him, as in his predecessors before, they further tell us. (Rob. Barns. supr.) That generally in the cases of Bishops, which is the greatest, he decreed that nothing should be defined in their cases, but by the Pope himself. Accusationem contra Episcopos intentatam, Episcopos audire permisit: sed ut nihil, nisi apud Pontificem definiretur, cavet. And again that any priest might appeal from his Bishop to the Pope of Rome, if the sincerity of the other judge his Bishops was suspected. Vt nemo Clericum accusatores, pertraheret ad alterius dioecesis Episcopum, sed accusaret eum apud suum Episcopum: Sivero judex Glerico suspectus esset, appellandi facultatem dedit Reo. Where he evidently by these Protestants maketh himself & his Successors in the See Apostolic of Rome, supreme judge in spiritual things, and reserveth appeals to them in such affairs from all other judges. THE VI CHAPTER. How this most renowned Pope Eleutherius, did by these Protestants, and antiquities allowed by them, claim, exercise, and settle here, for him, and his Successors, as ample prerogative, and jurisdiction, as Catholic Schools do, and Catholicques may give to Popes. ANd because there is great difference between Catholics and Protestants, concerning some privileges which the former commonly yield, and the second as usually in England deny unto him, and either of them would be thought to reverence and embrace the opinion, and practise of that blessed Pope Eleutherius, and those unspotted times, especially as they are interpreted by themselves, let us now take counsel and advise of these Protestant's their persecutors in this kind, whether this most blessed Pope Eleutherius, who so converted this nation, and was so blessed, and worthy a Saint with these men, was not by their judgements, and testimonies, as far engaged in this matter, as Pope Gregory, the fifteenth of that name, now is; or King Lucius that holy king and Saint, the holy Bishops, and clergy, and all the Christians of this land, at that time did not give to the Popes of Rome then, as much in this kind, as any English priest, or Catholic now doth, and by the present Roman Religion may give, and allow to this present Pope, or any other. This is evidently proved, and invincibly made manifest unto us before, not only by so many our best Antiquities, but generally by the best learned English Protestant historians, jointly and with an uniform consent, agreeing in this, that at the settlinge of many Archbishops, and Bishops in this Island, by the highest Papal power of Saint Eleutherius, by the same also the whole kingdom of Scotland, with the Northern Lands, were made subject to the Archbishopp of York, in spiritual things, as I have proved before by the best historians, Catholics & Protestants which have written of this matter. Which also agree, that these kingdoms were at that time, long before, and until the union of them by our present Sovereign king james, not only distinct, and diverse kingdoms, under diverse kings, laws, and governments, but ordinarily, as than they were, at open wars, and hostility in civil and temporal respects; Therefore it was neither King Lucius, who to use the words of Hector Boethius. (Scator. histor. l. 5 fol. 83. Godwyn conuers. of Brittany pag. 22.23) aggreing with our English Protestants, and others in this, was but a king by courtesy of the Roman Emperors and their Authority. Lucius Britonibus Caesaris benevolentia & authoritate imperitabat. Therefore he neither had, nor possibly could have his power, and principality extended further, then that of the Romans was, which went no further than the wall of Adrian, which divided the kingdoms, making Scotland a distinct kingdom, and never subject to the Roman Emperors. Which could not allow to king Lucius more, than they were Lords and Masters of themselves, for according to that law maxim, used by many Protestants, and a ground in the law, and light of nature itself; Nemo potest plus juris in alium transfer, quam ipse habet: No man can give more power to another, than he himself hath. For so he should give that which he hath no right or power to give, being a thing impossible. Therefore king Lucius, nor the Roman Emperors, having any power, or right at all spiritual, or temporal, over the Scots or Britan's, or any people then dwelling beyond that Wall, in the kingdom now called Scotland, they could not by any possibility give such spiritual power, to the Archbishop of York to command in that country, nor command the inhabitants of Scotland, in no respect subject unto them, to be subject to the Bishop of York, their subject in temporal respects. Neither did, would or could the kings of Scotland, than pagans subject, and submit their people and country to the Archbishop of york of an other kingdom, now enemy to them, both in spiritual and temporal respects. And it is directly against all Protestants professions, confessions, or churches, that any Protestant Prince or other whosoever claiming or pretending supreme spiritual jurisdiction among them, should challenge or presume to extend it further, than their temporal ditions and Governments, as is evident in all places where the new Religion is admitted, as England, the Low country's, the cantons of Switserland and the rest, where the spiritual jurisdiction which they claim, is limited and confined within the circuits of their temporal Dominions, without any further progress. Parlam. 1. Elizab. 1. jacob. Scotic. Confessiones Heluet. Gallic. Saxonia. Belgic. Therefore this highest supreme directing spiritual power (which established at that time, and long after, the subordination and subjection of Scotland and the Lands to the Archbishop of York) must needs by these Protestants, and all Antiquities, be only peculiar to the Pope of Rome, whoe and that alone effected these things: as so many Protestants and others have proved before, and others from our best antiquities affirm, that all ecclesiastical things were ordered here, according to the commandment of Pope Eleutherius that blessed man. Secundum iussum beati Eleutherij Papae. (Annal. Landaf. apud Io. Caium l. 1. de antiquit. Cantabrig. p. 90.) Which is an evident demonstration, that this holy Pope had this supreme spiritual power over all this Island at that time; for without such a power, these things could not have been performed. And demonstrateth also, that no other power on earth, could have duly performed it, especially any temporal King, Prince, Emperor or Lieutenant whatsoever, for so, contrary to the names, offices, and powers of such Rulers, they should be Emperors, Kings, Rulers, Regent's and the like where they have no Empire, Kingdom, Rule, Regiment, sovereignty or any subjects, a thing in the light of nature of itself, imployinge contradiction, and impossible. And let no man say, that according unto some, as namely Giraldus Cambrensis, this Island was divided into five provinces, Britannia prima, Britannia secunda, Flavia, Maxima, and Valentia, which now is Scotland, and that there was an Archbishop there. (Girald. Cambr. l. de jure Metropol. eccls Meneu. apud Park. antiq. Britan. pag. 24. & Io. Pris. def. hist. Brit.) For I answer, this division was made long after this, as the two last provinces Maximia & Valentia prove in their own names. For the same Author saith, that Maximia was so named, of Maximus the Emperor, Maximia. Ab Imperatore Maximo vocata, and Valentia now Scotland, was so called of Valens the Emperor. Valentia à Valente Imperacore sic dicta est. (Girald. Cambr. Parker. & Pris. sup.) Both which Emperors Maximus and Valens, were long after this time, and Scotland not under the Romans, to be made a province by them, and beside so many Protestant Authors and Antiquities before, that there were but only three Archbishops here at this time, nor after diverse hundreds of years, the Scottish histories, and all Protestants agree, that Scotland had neither Archbishops nor Bishops, perhaps long after this time. The testimonies of these things are to many to be produced, therefore I will only instance in the present Protestant Archbishop of Canterbury and his deputy, in writing the book, Entitled of the Consecration of the Bishops of the church of England, who speak in this manner: (Franc. Mason epist. dedicat. and l. 2. c. 3. pag. 54.) The Romans before this time of King Lucius his receiving the faith, had divided Brittany into three Provinces, one of them was called Maxima Caesariensis, the Metropolis whereof was York. An other, Britannia prima, the Metropolis whereof was London: the third Britannia secunda, the Metropolis whereof was Caerlegion. And proving, beside so many other Authorities before cited; both by Asseruius Menevensis schoolmaster to King Alfred, Ptolomeus Lucensis in the life of Eleutherius, William Read, (De vit. Pont. in Eleuther. pag. 3.) and john Leland, (M. S. Leland. in assert. Arthur. fol. 36.) that the Archbishops of this Island, were only seated in those three Metropolitan cities, of London, York, called also Maximia or that province, whereof it was Metropolis, and Caerlegion. To answer fully this objection thus they add: Georg. Abb. & Fraunc. Mason supr. pag. 54. Although Brittany was after the Nicen. council divided into five Provinces, Valentia and Flavia Caesariensis being added to the former: yet there were no new Archbishoprics erected. The reason whereof was, because those two new Provinces. (Notitia Provinc. Occid. pag. 117.) were taken out of the former; and consequently could not have Bishoprics, without the diminishing of the authority of the former, in whose jurisdiction originally they were, which was not sufferable, because it was against the canon of the Nicen council (Can. 6.) decreeinge, that in Antioch and in other Provinces, the dignities, prerogatives, and authorities of churches should be maintained. And for S. Andrew's in Scotland to have been always subject to York, or when York had no Archbishop, as at the coming of the pagan Saxons hither, and driving the Archbishop from thence, to the Pope himself, immediately these Protestants prove unto us, by the ancient Antiquity called Notitia Provinciarum, which they cited before: for in that thus we read: S. Andrea Episcopatus est Domini papae. The Bishopric of S. Andrew's belongeth to the pope of Rome, where the Annotation is: olim in Scotia nullas erat Archiepiscopatus, adeoque Episcopatus Scotiae Domino Papae in spiritualibus immediatè suberant, ut in manuscriptis exemplaribus nostris notatur. In ancient time there was no Archbishopps See in Scotland, but the Bishops of Scotland in spiritual things, were immediately subject 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 subjection to the Pope, and not the Archbishop of York, did begin but in the time of King William of Scotland, as Roger Hoveden and others prove, setting down the Pope's decretal letters thereof at large, but had continued under the jurisdiction of York, by the first institution of Pope Eleutherius a thousand years, and besides the testimonies of many Authors both late and ancient, Catholics and Protestants, setting down the whole proceedings at large, how Pope Clement did only exempt it from the See of York, and subjected it immediately to the See of Rome, because of the continual, all most, wars between these two nations. This matter is publicly confessed and acknowledged by King William of Scotland, and David his Brother, Richard Bishop of S. Andrew's, with others in their public Charter, in public council in the church of S. Peter at York, as Hoveden and others set down at large. 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 Catalogue. in York in George Nevil. Roger Houede●… Annal. part. postr. in Henric. 2. And when Scotland after a thousand years' subjection unto the Archbishop of York by the Pope's ordinance, neither was nor could, notwithstanding so many dissensions between these kings, and nations, be exempted from that obedience, but by the Pope himself, and yet with this reservation, to be immediately subject to the Pope of Rome, as the words of the Pope's decree thus testify. (Epistol. Clement. Papae apud Rog. Houed. supr.) Clemens Episcopus seruus seruorum Dei, Charissimo in Christo filio Willielmo illustri Scotorum Regi praesentis scriptis pagina duximus stastuendum, ut Scotticana ecclesia Apostolicae sedi, nullo mediante debeat subiacere. Clement to his most beloved son in Christ William the Renowned king of Scots. We have thought good to decree by this our present writing, that the church of Scotland, shall be immediately subject to the See Apostolic. So that it is most evident by all testimonies, that this kingdom of Brittany, was from the first conversion thereof to Christ, ever subject to the See of Rome in spiritual things, as far as the Pope of Rome now requireth, or Catholics attribute unto him. Which these our Protestants of England, and from Authentical Antiquities, as they say, will more Amply prove unto us, and in the highest degree of papal privileges. For they tell us, that king Lucius did not only receive the Christian faith, juridical direction, and settling of all spiritual and mere Religious affairs, by the authority of the Pope of Rome, but the same holy Pope, not only with the good liking and consent of King Lucius, but by his suit and petition interposed himself, in the ordaining altering, or correcting and settlinge, the very temporal laws themselues in this kingdom, to govern Rule and direct it, even in civil and merely humane things, as is manifest in a certain Epistle which these Protestants, with general consent asscribe to S. Eleutherius himself, written to king Lucius, as responsory, and satisfactory to some letters, which this king had written unto him to such purpose, to have temporal laws from him to govern this kingdom by: Petistis à nobis leges Romanos, & Caesaris vobis transmitti. You require of us (writeth this holy Pope to king Lucius) the Roman Laws, and the Emperors, to be sent over unto you, which you would practise, and put in ure, within your Realm: the Roman Laws and the Emperors, we may ever reprove, but the Law of God we may not; you have received of late through god's mercy, in the kingdom of Brittany, the Law and faith of Christ. You have with you within the Realm, both parts of the scriptures, out of them by god's grace with the council of your Realm, take you a Law, and by that Law by god's sufferance, rule your kingdom of Brittany, for you be gods vicar in your kingdom. Epist. Eleutherij Papae ad Lucium Reg. Britan. apud Fox to. 1. jewel contra Hard. Franc. Mason l. 2. Godwyn. Conuers. of Brit. pag. 38. Lambert. in leg. S. Vsuardi. Stow in Lucio. Thus these Protestants translate that part of that Pope's Epistle. Whereby first it is manifest, That King Lucius now a Christian did not, and in conscience could not, write for, or absolutely desire the Imperial Laws, the Emperors then being pagans, and their Laws accordingly maintaining the Idolatries of the gentiles, but as they should be moderated and corrected by the Laws of Christ, which no man could with more authority and better perform, than the holy Pope, having then the supreme place in the church of God. For otherwise he should have been an enemy to Christ, & his law which he now professed: and being in so high grace, and favour with the Emperor, and Roman Senate, as these Protestants and other antiquities tell us, he might & should with far more honour, love and likeinge, have received these Laws from the Emperor himself, the Senate of Rome, or many Romans here in Brittany, who then lived according to those Roman and Imperial Laws, then from Pope Eleutherius, who lived not as those Laws commanded, but so far otherwise, that he and all the Popes of Rome before, and many after him, were both persecuted, and put to death for christian Religion by those laws. Therefore king Lucius requesting such Laws from Pope Eleutherius, must needs hereby acknowledge, that as by sending so far unto him, to be instructed in the fa●…th of Christ, and all such matters spiritual to be settled and ordered here by his highest power: so in his temporal proceedings which to be just, & holy must needs have a subordination unto spiritual, and the judgement over Laws. Whether they are holy just and such as Christians in conscience and Religion ought to use, and be directed by, is to be made by them chiefly, who have the greatest knowledged, and command in such cases, and judgements, which be the governors and Bishops of the church of God, he thought no Laws to be uncontrolably warrantable, but such as the chief pastor of the church of Christ, the Pope of Rome should give validity unto, by his confirmation and allowance. For among so many Laws, as so ample, and great a kingdom was to be ruled and governed by, there must needs be many, which of necessity were thus to be examined by the Law of God, and chiefest interpreters thereof. Which Saint Eleutherius warned King Lucius of, when he prescribed unto him, to have his Laws warranted by the scriptures, and taken forth of them by the council of the Realm, and by that Law to Rule the kingdom: where it is evident, that he appointeth the Law of Brittany to be conformable to the Law of God, and to be secure it should be such, it to be enacted and concluded by the best council of his Realm in such things, which were the Bishops, clergy and learned divines, chiefly which S. Eleutherius had settled here, for they were the only or principal Interpreters of holy scriptures here at that time: and others in a manner, concerning such things, Catechumenes, to be instructed themselves, and not to draw Laws out of scriptures, to instruct, and direct others. And so a Protestant Bishop with such public warrant expoundeth it in these words: By the advice of the clergy of their dominion. Bridge's def. l. 16. pag. 1355. And S. Eleutherius taking upon himself, as Pope of Rome, the supreamacy over the whole church, as these Protestants have told us, cannot by any but careless or ignorant of truth be interpreted, to give any such preeminence to a newly become Christian temporal prince, but calleth him only the Vicar, or Vicegerent of God, as all princes Christians and others are, or should be to see justice performed to all within their dominions, which is sufficiently expressed in this very epistle itself, where that holy Pope telleth King Lucius, what is the duty and office of a king, the words by Protestant translation ar: The people and nations of the kingdom of Brittany is yours, such as are divided, you should gather them together to the Law of Christ, his holy church to peace and concord: & cherish, maintain protect, govern and defend them from the injurious malicious, and their enemies. A king hath his name of governing, and not of his kingdom, so long you shall be a king, as you rule well, otherwise you shall not be so named, and lose that name which God forbid. God grant that you may so rule your Realm of Brittany, that you may Reign with him everlastingely, whose Vicar you are in the said kingdom. Epistol. Eleuther. apud Godwyn. Conuers. pag. 23. Fox tom. 1. Stowe and Howe's histor. in Lucius. Bridg. def. p. 1355. jevel. ag. Hard. Lambard. de legib. Theatre of Brit. and others. Where we see, in what sense this holy Pope called King Lucius the Vicar, or Vicegerent in his kingdom, to see justice ministered, the church of Christ to be defended from wrong, and the privileges thereof to be kept inviolable. Which this holy king most christianly performed, for when all ecclesiastical matters were settled here by the Pope's authority, and these Laws here appointed for this kingdom, first here concluded, and then with the rest confirmed by the Pope: cuncta quae fecerant à Pontifice confirmari impetraverunt: Then this king according to the direction and instructions of the holy Pope to speak in Protestants own, words: endowed the churches of Brittany with liberties, Lucius Rex, ecclesias Britanniae libertatibus munivit. Which are to many to be related, and are set down in the British history, 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. upon Matth. West. an. 187. Galfrid. Monum. sup. l. 4. Matth. West. an. 187.) And in this sense our best British and christian Saxon kings, who were most obedient ever to the church of Rome, were from that time, and by virtue of that donation, of Pope Eleutherius, giving Lucius the Title of the vicar or vicegerent of God in his kingdom, so called and enjoyed that Title as a Protestant Lawyer, and Antiquary 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 grant of Pope Eleutherius, the kings that followed, not only of the Britan's, but English also obtained this name of the vicar's of God: and citeth the ancient Lawyer Henry Bracton, for the same. But we need not demur upon the authorities of private Lawyers, or Antiquaries for this matter. For we have Laws themselves of good king Edward, which William the Bastard afterward confirmed (a Protestant Lawyers or rather the words of the Law, to confirm & warrant this: Where the very words of the Law thus ancient 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, ad hoc est constitutus, ut regnum terrenum & populum Domini, & super omnia sanctum veneretur Ecclesiam eius, & regat & ab iniuriosis defendat, & maleficos ab ea evellat, & destruat & penitus disperdat. Quod nisi fecerit, nec nomen Regis in eo constabit, verum testante Papa johanne nomen Regis perdit. The king because he is the Vicar of the highest king, is constituted for this to rule the terrene kingdom and people of God, and above all things he ought to reverence his holy church, and defend it from injurious people, and to pull from it, and destroy and wholly overthrow evil doers. Which except he performeth, the name of a King shall not be appearing in him, but as Pope john doth witness, he loseth the name of a king, or Ruler. Where we see by the public Laws themselves, that the King is not called the Vicar or Vicegerent of God in respect of spiritual but temporal affairs, to reverence and defend it, and suffer no wrong to be done unto it, or privileges taken from it; which is more plainly expressed in the same Law in this manner: (leg. S. Vsuardi supr.) Debet Sanctam Ecclesiam regni sui cum omni integritate, & libertate iuxta constitutiones patrum & praedecessorem seruare, fovere, manutenere, a king ought to keep, foster, & maintain the holy church of his kingdom, with all integrity, and liberty, according to the constitutions of the Fathers, and predecessors. Which a king ought to swear in proper parson upon the ghospels and relics of Saints before the laiety, priests, and clergy, before he is crowned by the Archbishops & Bishops of the kingdom: hither to this holy law of our ancient kings. I have insisted upon this Epistle of Pope Eleutherius the longer, because with Protestants it is in so high esteem, so ancient and certain, that a Protestant Bishop writeth: We have seen the Bishop of Rome's own letter to king Lucius, that is reputed to be the first christian king of Brittany. (john Bridges def. of the governm. in the church of Engl. l. 16. pag. 1355.) The Theatre writers say, it is in the custody of Sir Robert Cotton Baronet of Conington in Huntingdon shire, (Theatre of great, Brit. l. 6. c. 19) Others say it is likewise found, in the old history called Brutus. (Caius antiquit. Cantab. l. 1.) Stowe writeth: I find the same entered in a book entitled, Constitutions, pertaining to the Guild hall of London. (Stow histor. in King Lucius.) And it is found also among the old Laws of Saint Edward our king and others before him, and placed & received as a part of our Law, both by our Saxon kings, and Norman also, as namely king William the first, as the Protestant publisher of them himself, a lawyer and antiquary is witness, with all most all writers, plaerique scriptores omnes, as he testifieth: (Williel. Lambard. lib. de Priscis Anglorum legib. fol. 1. ante praef. fol. 126.131.) Therefore I may boldly term Pope Eleutherius the first Christian Law maker, and first director, and confirmer of Laws in this kingdom. Which how it can stand to be justly done, as all these our kings, their nobles, clergies, lawyers and these Protestants avouch, without as great a preeminent power as the Popes of these times do claim, or commonly Catholics ascribe unto them, I leave to the quickest sighted Protestant's to distinguish. And yet this school of Protestant antiquaries, do read a lesson unto us, to climb a step higher in such affairs. For they assure, from the same public laws of our ancient Saxon and other kings, and from the same Pope Eleutherius his own donation, that he declared to be annexed to the crown of this kingdom, all the Lands between us and Norway, and that our kings should have care thereupon, to enjoy them. The words of that ancient Law by Protestant publishing, and allowance public are these: (Leges Ed●…wardi Regis c. 17. apud Lombard. 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 revocare. Vniversa vero terra & tota, & Insulae omnes usque Norwegiam & usque Dariam pertinent ad coronam regni eius, & sunt de appendicijs, & dignitatibus Regis, & una est Monarchia, & unum 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 destinavit coronam benedictam Britanniae, & christianitatem Deo inspirante Lucio Regi Britonum. The king of right aught with all integrity and without diminution observe, and defend all lands, and honours, all dignities, and Rights, and liberties of the crown of this kingdom, wholly, and call back again all the Rights of the kingdom that be dispersed, dilapidated, & lost, with all his power unto their ancient and due state. And the whole and all the Land, and the Lands even to Norway, and Denmark do belong to the crown of his kingdom, and at of the Appendicies', and dignities of the king, and it is one monarchy and one kingdom, and it was anciently called the kingdom of Brittany, & now is called the kingdom of the English men, for our Lord the Pope Eleutherius did by his sentence constitute, and appoint such limits, and bounds to the crown of the kingdom, first sending by the inspiration of God, a hallowed crown and Christianity to Brittany to King Lucius. Hitherto this so ancient & public authority and antiquity, now, seeing all writers, Catholics and Protestant's agree, that both S. Eleutherius, which made this declaration and confirmation of so many Lands and Rights, and King Lucius which accepted it, was in the like degree, and all our kings so many hundred years after, many of them holy Saints, which by this declaration esteemed these territories to be their own, to keep them all, or any of them, declarer or receivers from horrible and damnable usurpation, as of necessity by these Protestants we must do, what way is there to end this difficulty, except we allow, of the Pope's Authority in such a declaration. But to yield a greater, and more ancient honour, and privilege, to this kingdom, and the kings thereof, than many Protestants, enemies to our British Antiquities, will allow unto it, not only to comprehend all these Northern Lands unto Norway, under the name of, Insulae Britannicae, the British or Britons Island. But that the kingdom of Denmark was subject and tributary to Brittany, diverse hundreds of years before Christ, and so consequently the adjacent Lands, which by Ius gentium, belonged to the Continent, next adjoining, we shall by this exempt this kingdom from receiving any thing by a free donation from Pope Eleutherius in this kind, claiming by this, that he only adjudged the old Right and Title of Brittany to be true and lawful in this case, not giving any new prerogative by that confirmation. Yet this will not exempt either king Lucius from embracing, or Pope Eleutherius from assigning and confirming that division, and preferring the Title of king Lucius before the Scots and others, which by their histories had then enjoyed long time diverse of those Lands, and so we must still acknowledge that both Eleutherius the Pope, and king Lucius, then thought, the decision of such things, did in some respect in conscience belong to that See Apostolic, otherwise neither would the one have made it, or the other sought for, or accepted it, in that manner, both of them being worthy and renowned Saints in the church of Christ. M. S. pr. Regnum Britanniae in Gurguntio. joh. Rom. apud Stowe in cod. Stowe and Howes histor. in Gurg. an. ante Christ. 375. joh. Lydgate in Cantab. joh. Harding Chron. c. 34. fol. 29.30. Caius antiq. Cantab. l. 1. Matth. Westm. aetat. 5. c. 5. Hect. Both. hist. Scot Giral. Camb. ap. Stow. supr. And into the same labyrinth we fall, by these men denying power in the Pope of Rome, to give pardons, or Indulgences to mitigate, or release the punishments of sins, if we should hearken unto them; for they greatly commend unto us the Epistle ascribed to S. Patrick the Irish Apostle in the antiquities of Gastenbury, to be of great authority, and yet in this we read. Quod sanctus Phaganus & Derwianus ab Eleutherio Papa qui eos miserat, decem annos Indulgentiae impetrarunt. That S. Phaganus and Derwianus, obtained of Pope Eleutherius that sent them, ten years of Indulgence for the pilgrims visiting that holy place, a greater power in the Pope than the other, by these Protestants. And thus much of this hundred years. Theatre of great Brittany lib. 6. Godwyn. Conuers. of Brittany cap. 2. pag. 10. joh. Leland. in Assert. Arthur. Antiquitat. Glaston in tabula lignea. Capgrau. in Catal. in S. Patricio. & M.S. Antiq. in eodem. THE THIRD CENTURIE OR HVNDRED YEAR. THE VII. CHAPTER. How the Popes of Rome in this third Centurie, or hundred of years also, by our Protestants and others, ruled and governed here in Britante in spiritual things, by their supreme power therein. NOw having ended this second hundred year, when there was so general an acceptance of this highest papal Authority in Brittany by the king, his Nobles, three Archbishops, so many other Bishops, and the noble clergy and others here, we may be more brief in ages following: for it is a common consent of the Protestant writers of England, that the same faith and Religion in all material points (such as this is) continued firm and inviolable here at the least until the coming of S. Augustine hither in the later end of the sixth hundred year. And it is a verity granted by all, following S. Bede, susceptam fidem Britanni usque in tempora Diocletiani Principis inviolatum integrumque quieta in pace seruabant. The Britan's kept the faith which they received in the time, of king Lucius, inviolable and whole in quiet peace until the times of Diocletian. (Bed. hist. eccles. l. 1. c. 4.) Who did not begin his Empire, until the year 285. & his persecution long time after about the year 296. And no man can think, but among so many Archbishops, Bishops, and clergy men, which together, with the whole christian Religion, embraced the papal power, lived, and governed the church of Brittany here many years in this age, in the same manner and order, as it was commended unto them by the Roman supreme spiritual Authority, of S. Eleutherius and his Apostolic Legates. Therefore to be brief, the next Pope which was in the beginning of this hundred year, Scotland (as hereafter) a great portion of this Island, and then a distinct great and invincible kingdom, unto the most powerable Roman Emperors, was converted to the faith of Christ. The very name of this holy Pope and Martyr carrieth spiritual supreamacy with it, in all the Christian world, Asia, afric, and Europe, by the mouths and pens of all Protestants and others. A Protestant Bishop for all shall answer in these words. Pope Victor excommunicated all churches both greek and latin, which differed from his church, in the observation of Easter. (Morton. appeal l. 1. cap. 9) Which no man can question, but it was the highest act, to have and exercise such power over all churches, and yet most justly and lawfully, and he a blessed man, which both a Protestant Archbishopp and his majesty king james shall testify for all. The church of Rome was then a Rule to all, saith our King. (King james in parlam.) The other saith: Victor was a godly Bishop, and a martyr, and the church at that time was in great purity, not being long after the Apostles times. (Whitgift Answ. to the admonition p. 80. sect. 4.) Wherefore King donald of Scotland now moved by the example of King Lucius, his neighbouring Sociate in terrene principality, and his whole kingdom, and being assured by this supreme power spiritual exercised by S. Victor over all churches, that it was his right, and the surest way in time of controversies (as that was in the observation of Easter) to adhere unto the chief and commandinge church of Rome, he sent to this holy Pope, to be instructed in the faith of Christ, a long, painful & troublesome journey & labour on both sides, so many Bishops now being in Brittany, France, and in all places between Scotland and Rome, if kings & kingdoms could have been converted to the faith of Christ, and matters of the church with them ordered, without his direction or confirmation. For as truly write the Scottish historians. Pope Victor sent priests, in extremam Albionem, to the uttermost part of Albion, or the uttermost Albion, to preach the doctrine of Christ. (Hector Both. l. 5. Scot histor. fol. 89. p. 2. Both. 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 Severo Imperante Romanis, apud Victorem Pontificem maximum qui quintusdecimus post Petrum Ecclesiae praefuit, per legatos obtinuit, ut viri, doctrina & Religione insignes, in Scotiam ab eo missi, se cum liberis & coniuge Christi nomen profitentes, baptismate insignirent. Regis exempla Scotica nobilitas secuta, aversata 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 ducente simum: à Scotorum Regni institutione quingentesimus tricesimus tertius. Christ our Lord prince, and Author of peace, gave such mind to king Donald, that casting aside the worship of wicked devils, he had a little before addicted himself to true piety. For when Severus was the Roman Emperor, he obtained of Pope Victor the fifteenth after S. Peter, that ruled the church, that men renowned for learning and Religion, sent from him into Scotland, might baptise him, with his wife and children, professing Christ. The Scottish nobility followeinge the example of the king, forsaking impiety, and embracing the Religion of Christ, was baptised. This was in the year of the Incarnation of Christ, two hundred and three, and from the beginning of the kingdom of the Scots, five hundred thirty and three. And a little after speaking of the renowned leardned Christians, of that time, he 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 divinity, having for their Tutors, those priests which Pope Victor sent to teach the Religion of Christ in Albion, the uttermost country in this part of the world. And again: nostri qua fide & pietate instituti semel fuerunt, hactenus erroribus aspernatis, perseverant. Our countrymen (of Scotland) persever at this day (it was written in the year 1526.) in the faith and piety wherein they were then instructed. (Hector Both. in fine praefat. Bal. centur 5. in Hector Both.) And a Protestant of England in the year 1615. writteh: Scotland received the faith in the time of Pope Victor the first, in the year 203. Celestin the first sent Palladius thither, to root out the Pelagian heresy, which began to increase there, under Eugenius the second, who died in the year 460. since this time the Realm continued long in the profession of the Romish church, until these later days. (Edward. Grimston. Book of Estates pag. 20. cap. 17.) He meaneth the days of this our Sovereign king james the first of England, and sixth of that kingdom. Therefore it is a thing without question, that this holy Pope, so earnest for the spiritual supremacy of his Apostolic See, settled it with other doctrines in this Island, where with the rest it still continued until these times, as these Protestants have declared. Which is evident by all histories, not any one affirming, but rather denying, that he altered any thing of that constitution of Pope Eleutherius, submitting the whole nation of scotlan, to the Archbishopp of York in spiritual affairs. And if king Donald and the nobility of Scotland then had not been assured, that this supreme spiritual power, in disposing and ordering church matters, in such cases, had belonged only to the Popes of Rome, of all people and places in the world, they would not have appealed to Rome, for those things at that time in the Empire of Severus, when above all others, there was the greatest enmity and wars between the Romans and Scots, that ever were testified by all their histories. Bed l. 1. histor. c. 5. Hect. Both. lib. 5. Scot hist. Bucan. Rer. Scotic. l 4. Holinsh. hist. of Scotl. in Severus. In an other point also we are assured, that S. Victor who had by his highest authority excommunicated so many churches, both greek and latin, as these Protestants have told us before, for their wrong keeping of Easter, settled the right observation thereof in Scotland at this time. For to speak in Protestants words of this Pope: He confirmed the ordinance of Pius, touching the celebration of Easter upon the Sunday. So did Pope Eleutherius before him, and so consequently also among other Christian doctrines, by his legates taught and delivered it here in Brittany. And we are taught by these learned Protestants, that in the first general council of Nice: De obseruatione Paschae antiquus canon sancitus est, ne porro in hac re Ecclesiae variarent: The old canon of the observation of Easter was decreed, lest 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. 3. & in Eleuther. Damas'. in Eleuther. Barns in Siluestro. Magdeburg. cent. 4.) And that we had British Bishops there, which consented to this decree, and received it for Brittany, they testify in these terms. (Theatre of great Brittany l 6. cap. 9 pag. 206 n. 19) The britains continued constant in christianity, and the censures of their Bishops, for the great estimation of their constancy, piety and learning, were required, and approved in great points of doctrine, among the assemblies, of some general counsels, as that of Sardis (where appeals to the Pope were decreed) and Nyce, in the time of great Constantine, we had our Bishop's present. And all men of reading are assured of this, both Constantine the Emperor in his epistle to the churches, and S. Athanasius in his Apology write plainly, that this our Brittany received the council of Nice. Epist. Constant. apud Theodoret. Athanas Apolog. Therefore it is a very idle and ignorant conjecture, or rather malicious error of some Protestants, to seem to write as though Brittany had received the faith from some of the Asiatical churches, because some of the later Scots and Britan's die err in that observation, but this error of the Britan's as diverse have proved already was quite different from that of some part of Asia & greek. And the first grecian that came hither, except some sent by Roman Authority, that I find was S. Regulus Albutus borne in Achaia, who came into Scotland, when Augustinus was king, almost two hundred years after this, and long after the controversy of keeping Easter was ended, and brought thither holy relics of S. Andrew the Apostle, who coming into Pictland, and the fame of this known, very many came to reverence the holy relicques of the Apostle, and made offerings there, and the king of the picts Hirgustus received by him with procession and lying upon the ground, with much reverence, kissed the holy relicques, and after mass ended he bequeathed his palace to Saint Andrew, and to Regulus and the Priests to serve God in. Huius rei fama per Pictorum regiones delata permultorum animos ad visendas venerandasque sacras Apostoli reliquias attendit. Confluxerunt ergo illuc undique donaria Christi Apostolo pretiosa afferentes. Affuit & Heirgastus Rex eorum, quae fama ad eum detulerat, visendi cupidas. Venientem ad se Regulus cum sociijs pio apparatu cum Sacerdotum ac Monachorum religiosa deductione in hymnis & canticis excepit. Rex humi procumbens, sacras reliquias multa veneratione osculatus, ubi sacra Christiano more, cuius ipse Heirgustus erat obseruantissimus, erant peracta, regium palatium amplis structuris ornatum divo Andreae, Regulo, ac Sacerdotibus ibidem deinceps Optimo Maximo Deo famulaturis, liberè erogavit, struxit & haud procul à palatio, sacram aedem divo 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, who to prove he still maintained this Roman supremacy, as his predecessors before, over all bishops, Primates, Patriarches, and whomsoever, or wheresoever of the clergy, or others, did generally decree as these Protestants tell us. (Rob. Barns in vit. Pontif. Rom. in Zepherin. he calleth him Severus.) Sine Romani Pontificis authoritate accusatum Episcopum, nec à Primate, nec à Patriarcha, nec à Metropolitano, in judicio condemnandum esse. That a Bishop accused, should not be condemned, neither by the Primate, nor patriarch, nor Metropolitan, without the authority of the Pope of Rome. By which is evident, that even the Archbishops themselves of Brittany, to whom all others were subordinate in things spiritual, were subject to the Pope of Rome at this time. Pope Calixtus succeeded next, and to speak in a Protestant Doctors words: (Powel l. 1. of Antichrist. pag. 130.131.) Calixtus Pope defined, that all Bishops though gathered in a general council, shall fulfil the will of the church of Rome. They which do not this are pronounced to keep a conciliable, & not a council. And to be short in this matter, the Protestants of England prove unto us, that this business of the spiritual power of that See over all other churches, is the chief scope of many of their Epistles decretal. (Rob. Barns in vit. Vrbani, Antheri. & Downam. lib. 1. Antichristi. cap. 3. pag. 35.) And to give some particular instances hereof more in Brittany, in this age: we find in histories. (Matth. West. an. 257.258.) that Pope Stephen about the year of Christ 257.258. or 259. When S. melon, than no Christian, was sent from hence by public authority to Rome, about the temporal affairs of this kingdom, converted him to the faith of Christ, made him priest, and soon after Bishop, exempting him from his civil employments of this his country, and by his Apostolic power sent him Archbishop to Rhoan in Normandy. (Petr. de Nat. de vit. 51. Vincent. in. Specul. l. 11. c. 74. Martyrol. Rom. 22. Octob. joh. Capgr. in 5. Mel. M. S. antiq. in eod. & Catal. Episcop. Rothmag. Matt. West.) And among others our glorious men and martyrs here in this age, it is the common opinion, that S. Amphibalus whoe converted S. Alban. (Matth. Paris p. 178.179. Lidg. in vit. cius. Engl. Martyrol. 25. jun.) both was a Britain borne, and consecrated at Rome, some say by Pope & Saint Zepherinus, what and how glorious his history is, for his preaching and martyrdom with us, all histories of that time are full: and how renowned he and others of his holy company, sent by that Apostolic See were at the same time in Scotland, namely Modocus, Priscus, Calanus, Ferranus, Ambianus, and Carnonus, both Scottish and English histories will witness. Where S. Amphibalus was the first Bishop they had, and in Mona the Island: 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 so honoured was he of that most worthy King of Scotland Chrathlintus, that to show the honour he yielded to this holy Legate, and his companions, and somewhat to behold the Religion of that time, the Scottish history thus speaketh unto us. (Hector Boeth. supr Holinsh. hist. of Scotland in Chrah.) Chrathlintus Rex sacram Antistitis aedem muneribus ornavit amplissimis, calicihus, patenis candelabris, alijsque similibus ad sacrorum usum commodis, ex argento, auroque fabrefactis, altarique cupro & are clauso: proventus ad ea ex agris in sacrae aedis vicini constituit. Fuit id templum omnium primum, Christiano ritu, ubi Pontifex sacerque magistratus sedem haberet primariam, inter Scotos, cuius nostri meminere scriptores dedicatum. King Chrathlint did adorn the Holy House, of the Bishop Amphibalus, with most honourable gifts, chalices, patens, candlesticks, and others serving for the use of Mass made of silver, and gold, and an Altar, enclosed with copper and brass, and appointed revenues for them out of the country adjoining. That was the first Christian church where a Bishop and holy magistrate had his chief See, among the Scots, that is remembered by our writers. Thus were the Bishops and priests consecrated at, and sent from Rome, honoured in this nation at that time. When we read further the See of Rome to have been here in such high honour, that the British writer, and witness of S. Alban life, living then, writeth. (Compilator vitae S. Albani apud Capgrau. & M.S. antiq. in vit. eiusd.) Romam proficiscor, ut illic veniam merear delictorum, libellum quoque istum offeram Examini Romanorum: ut si quid in eo secus quam debuit fortè prolatum fuerit, hoc per eos dignetur in melius commutare. I go to Rome, that there I may deserve forgiveness of my sins: and I will offer this book to the Examination of the Romans, that if any thing be uttered therein otherwise than it should, it may be amended. And that all spiritual power and jurisdiction then in Brittany, was subordinate unto, & depending of the Popes of Rome, in that time, the Antiquities and Antiquaries, Protestants and others, both of Cambridge and other places do plainly testify, who among other evidences for this matter, produce unto us the ancient Bull of Pope Honorius, dated at Rome the 20. day of Februarij in the year 624. (Bulla Honorij 1. Papae an. 624.20. Februar. apud Caium l. 1. de antiquit. Cantabrig. Accad. p. 75.76.77.) Wherein he affirmeth that he followeth the example of Pope Eleutherius, of whom I have spoken before: Pope Fabian who lived in this age, and others who being likewise holy Popes, had done the like which he did towards the university or school of Cambridge, and concerning his power spiritual over all parsons in this nation, thus it is. Honorius Episcopus seruus seruorum Dei, dilectis filijs doctoribus & scholaribus in universitate Cantabrigiae studentibus Apostolicam benedictionem. Dilectissimi in Christo filij, non absque labour, & plurima perturbatione didicimus, quomodo nonnulli propriae salutis immemores luporum faucibus, & vulpina fancy, libertates & privilegia, quae vobis & praedecessoribus in eadem universitate studentibus gratiosè indulsit sedes Apostolica, moliuntur ●…neruare: Ita quòd plures ecclesiarum praepositi absque rationis. jure minùs instè in vos iurisdictionem indebitam, & insolitam usurpantes, quamque non consueverunt hactenus, ad untuersitatem vestram accedunt, materiam perturbationis, & discordiae seminantes, correctionis, emendationis aut reformationis ibidem officia exercentes, contra inhibitionem sedis Apostolicae. Volentes igitur, ut tenemur iustitia suadente, paci & tranquillitati universitatis vestrae paterna sollicitudine salubriter providere. 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 infer, aut vos familiares vestros molestare praesumat. Honorius Bishop, servant of the servants of God, to his beloved sons the doctors & scholars of the university of Cambridge sendeth Apostolical benediction. We have learned not without labour and much sorrow, most beloved sons in Christ, how some unmindful of their own salvation, like greedy wolves, and craftily foxes go about to weaken or evacuate the liberties & privileges which the See Apostolic hath granted graciously to you, and your predecessors students in the same university. So that many Rulers of churches without right of reason, usurping, unjustly over you undue jurisdiction, and unaccustomed, and which hitherto they have not used, come to your university, sowing matter of trouble, and discord, exercising there the offices of correction, emendation, or reformation, against the inhibition of the See Apostolic. We therefore willing, as we are bound by justice persuading it, with a fatherly care safely to provide for the peace, and quietness of your university, duly following the steps of our predecessors, Popes of Rome, Eleutherius, Fabianus, Leo, Simplicius, Felix and Bonifacius, by the authority of almighty God, do strictly forbid under pain of excommunication ipso facto to be incurred by the contrary doer, that no Archbishop, or their Officials, nor the visitors general or special deputed from the See Apostolic, shall dare to inflict the sentences of suspension or excommunication, or interdiction, against any of you, or presume to molest you, or your servants. By which it is evident, that in this age the Popes of Rome, exercised the highest spiritual jurisdiction in this kingdom, limited (as they thought good) the power of Bishops, and Archbishops, subiecting them to their censures, and made exemptions from them, & all others, except the See of Rome itself, & had their visitors here to such purposes, except these Protestants do deceive us. Which further testify, that this Pope Fabian, in that time miraculously chosen Pope, and living & dying an holy Saint, made diverse decrees, generally binding all Christians as: That every Christian should communicate thrice a year, that is to say, at the feasts of Easter, whitsunday, and the birth of our Saviour, that priests should not be punished in profane courts. And the like. Ed. Grymston. in Fabian. Pope. Rob. Barns l. de vit. Pontif. Rom. in Fabiano. THE FOURTH CENTURIE OR HVNDRED YEAR. THE VIII. CHAPTER. Wherein is proved likewise by the Protestant divines, and Antiquaries of England, that the Popes of Rome, ever claimed and exercised, this their highest power here in this Age. NOw we are come to the fourth hundred year, in the beginning whereof, Diocletian the persecutinge Emperor dying, although he had put even in this Island, diverse thousands of Christians to death, and one thousand in one time and place, Lichfeild, (Theatre of great Brit. l. 6. Stowe histor. in the Rom. in Coill.) (taking thereupon the name of a Field of Blood.) yet he was so far from extinguishinge the name of Christ, that we had a continual succession at that very time of Bishops, priests, religious, and other clergy men, without intermission deudced from this Roman institution in this kingdom. And this testified by the best Antiquities we have, S. Gildas, S. Bede, and almost all after them both Catholics, and Protestants. (Gildas l. de excid. & conquest. Brit. cap. 8.) The words of Saint Gildas are 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, renovant ecclesias ad solum usque destructas, Basilicas Sanctorum Martyrum fundant, construunt, perficiunt, ac velut victricia signa passim propalant, dies festos celebrant, sacra mundo cord, oreque conficiunt, omnes exultant filij gremio ac si matris ecclesiae confoti. When ten years of the said persecution were not wholly expired, and the wicked decrees were now void by the death of their Authors, all the soldiers of Christ with joyful countenance, as it were after a winter long night, receive the temper and clear light of the heavenly air, they renew their churches destroyed even to the ground, they build churches of the holy martyrs, frame, and perfect them, & as it were publicly set forth every where their victorious Ensigns, they celebrate holy days, they perfect their sacrifices, or sacred things with a clean hart, and mouth, they all do rejoice, as it were children fostered in the lap of their mother the church. The very same hath S. Bede who addeth (Bed. histor. Eccl. l. 1. cap. 8.) Progressi in publicum fideles Christi, qui se tempore discriminis, siluis ac desertis, abditisque speluncis occultaverant. The faithful servants of Christ show themselves now in public, who in the time of the danger had hid themselves in woods, and wildernesses, and hidden dens. And then he writeth as S. Gildas before. By which public and hierarchical Acts and offices of Bishops, and priests, as founding and dedicating churches, to the honour of holy Martyrs, that had late suffered in that persecution, in instituting and celebrating their festivities, renewing and consecrating other defaced churches, which none but Bishops might do, and saying Mass, which he expressly by perfecting their sacrifices or sacred rites, with a clean hart, and mouth, the priestly office and function, it is most evident, that diverse both priests and Bishops, with other clergy men escaped in this persecution, and so still continued the hierarchical succession of Archbishops and Bishops, so universally established here before by the Popes of Rome, and with the same dependence which they had before. For no history maketh mention, of any change, neither of our Bishops then put to death, except S. Amphibalus, unless we will conjecture without warrant, that S. Angulus suffered martyrdom in this time. And notwithstanding so many losses, and desolations of our Antiquities, we have testimony of some Bishops in particular then living, the persecution being ended. For who can think but some of those which fled into Scotland, whether the persecution extended not, with S. Amphibalus, remained there still in the Episcopal See of Mona, which king Chrathlinte, had so honourably endowed to that purpose, and long after was an Episcopal See? I have named diverse of these renowned men before, of whom some one in all probability after the return of Saint Amphibalus into these parts, supplied that place and dignity there. And here in England it is evident by those antiquities we have left, that we had preserved from the fury of that persecution, many both Bishops, and Archbishops. To exemplify in London, we have the names of Sixteen Archbishops there, before the coming of S. Augustine hither, as both jocelin of Furnes, the Protestants, Stowe, Godwyn and others collect them. (jocelin Catalogue. of British Bish. Stowe histor. in Lucius. Godwyn. Catalogue. in London, 1. council. Arelat. in Subscript. tom. 1. council. Stowe & Godwyn supr.) And it is manifest that either Restitutus which was Archbishop of London, and was present at the council of Arles in France, in the year 326. soon after this, or Thedred, or Hillary supposed to be his immediate predecessors, was then Archbishop. And so because every Archbishop inferreth inferior Bishops under him, that we had Bishops also. I will instance only in Winchester, where we are informed both by an old Manuscript Author, and a new Protestant Bishop. (Godwyn Catalogue. of Bish. in Winchest. 1. old M. S. apud eundem supr.) That one Constans was Bishop there in this time, and in the year 309. or 310. did upon the 15. day of march, hallow and dedicated unto the honour & memory of S. Amphibalus, that had suffered death for Christ in the late persecution, a church there re-edified with such wonderful forwardness and zeal, as within one year and thirty days, both it and all the edifices belonging unto it, were quite finished in very seemly and convenient manner. 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 evident, that England this part of Brittany then had both Bishops, and Archbishops continuing in the same order and manner as they were first instituted here by the See of Rome: neither did they now begin to depart or separate themselves from obedience to that See Apostolic; for soon after this, the first general council of Nice being called, these Protestant's have told us, we had Bishops there, and most evident it is, that it was received in this kingdom. And yet the canon of that council is so manifest for the Popes of Rome supreamacy, at the least over this western world, wherein England is, both in the time of this holy council, and before, that a Protestant Bishop doth thus confess it. (Field. l. 3. p. 60.61.) In the time of the Nicen council, & before, as appear by the Acts of the council limitinge their bounds, there were three principal Bishops, or patriarchs of the christian church: namely the Bishop of Rome, Alexandria, and Antioch. So writeth the Protestant Archbishop Whitgift, Fox and others, whereof one saith. (Whitgift def. of the Answ. p. 331. Fox 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 council did decree, that according to the custom received from them of old, that the three chief patriarchs of Rome, Antioch, and Alexandria, should have charge of the churches. So that if we would seek no further then to these great enemies themselves of the Roman See, yet they confess unto us, that it was not only decreed in this nicen council, where, as our Protestants have told us, we had Bishops consenting, and our king and contriman Constantine the great Emperor also submitting himself unto it, but that it was the old custom and tradition of the church, that the Bishop of Rome was the principal Bishop, and commanding Patriarch of all western churches, among which this of our Brittany was ever, now is, and of necessity must be one, and if we will be members of the church of Christ, except we can remove Brittany from the uttermost part of Europe, to lepp to Alexandria in Africa, or Antioch in Asia, we must needs by this council as it is glossed by our Protestants, be subject to Rome, as we ever were by the old custom before that council. The words of these Protestants Whitgift and Foxe are these. (Whitgift Def. pag. 331. Fox tom. 1. pag. 12.) The council of Nice which was the year of our Lord 340. and in the sixth canon of the said council we find it so decreed, that in every province, or precinct some one church or Bishop of the same, was appointed and set up, to have the Inspection and Regiment of other churches about him, secundum morem antiquum, that is after the ancient custom, as the words of the council do purport. So that the Bishop of Alexandria should have power of Libya, and Pontapolis, in Egypt, for as much as the Bishop of Rome hath the like or same manner. Therefore seeing there is none named either by the council, or custom related by that council, but the Bishops of Rome, Antioch, and Alexandria to have this high Regiment and power over the churches, we must needs adhere and appeal to Rome by these men, as we ever did by the old custom from the beginning of our first life in Christ: otherwise we shall fall into errors and conclude invalidate things even in the highest matters, these men assuring us, that at this time there were but three 〈◊〉 Metropolitan churches before recited, and that to use their words. (Whitgift def. pag. 359.) The church of Rome is called all that is subject to the Bishop of Rome: And (Whitgift Answer to the Admonit: cap. 2.17. division.) that notable and famous council of Nice must be, and is of all wise and learned men next unto the scriptures themselves reverenced, esteemed and embraced, in the sixth canon of that council it is thus written: This council doth determine him to be no Bishop, which is made without the consent Metropolitanis Episcopi, of the Metropolitan. Which chief Metrotropolitane to us then as these men have told us, was the Bishop of Rome; so that it is evident by them, that we could not here have any Archbishop, or Bishop made without his allowance. And yet these our Protestant Bishops & Doctors must needs elevate this power spiritual higher, then to make it only chief over Brittany, those West nations and Europe, and give, it the highest place in the whole church of Christ, for so all that can be pretended by these Protestants, to have had interest in such things at that time, whether the Pope himself S. Silvester and others, our king and Emperor Constantine, or the Bishops of Brittany, and other nations; for all these in those days acknowledged the Supreamacy in the Roman See over all churches. S. Silvester Pope with the consent, and Subscription of the Emperor Constantine his Mother S. Helena, and 284. western Bishops, and 45. priests, decreed. (Concil. Roman. sub Syluestro can. 20. to. 1. Concil.) Nemo judicabit primam sedem: quoniam omnes sedes à prima sede desiderant temperari, neque ab Augusto, neque ab omni clero, neque à Regibus, neque à populo judex iudicabitur. No man shall judge the chief See (of Rome): because all Sees desire to be governed by the chief See. The judge (Pope of Rome) shall not be judged, neither by the Emperor, nor by all the clergy, nor by kings, nor by the people. Where we see the Pope of Rome to be by all consent the highest judge, and subject to no others judgement, whosoever. The honour and reverence which Constantine yielded to Saint Silvester then Pope, is sufficiently known by Eusebius in his life and others. (Euseb. de vita Constantini.) I will only exemplify by the warrant of an english Protestant Bishop, how this great duty and Reverence of him to that holy Pope, and endowinge that Apostolic See with honour and riches, was such, that it was long before foretold by an Angel from heaven, to S. Blasius. saying (l. 1. de Act. Rom. Pontif. in Syluestro.) That in the time of Constantine, Idolatry should cease by his means, and this Constantine for his honour to the See of Rome, should translate the seat of his Empire from thence, into Thracia, and there settle it at the mouth of the River Bosphorus, and leave Italy and Rome to the Pope, Christ's vicar there. Adueniet Princeps, sub quo pacabitur orbis: & finem accipiet veteram cultura deorum. Constantinus apud Thrace's, qua Bosphorus aequor Thracius Euxinis Aegaeum ingurgitat undis, constituet sedem Imperij: latiumque relinquet Christo & Romuleam septem in collibus urbem. Now for the Bishops of Brittany there can be no question, but they gave this primacy to S. Silvester: for first it is most probable some of them were present at this Roman council, so great, consisting of the western Bishops. Secondly in all judgements they must needs acknowledge this supreamacy either in the Pope, or Emperor; But not the Emperor which yielded it to S. Silvester. Thirdly because the next Pope Saint Mark, who was Pope but three years, claimed for the Roman See to be, matter omnium ecclesiarum, the mother of all churches, and privileged from heresy. (Marcus epist. ad Athanas. & caeter. Egipti Episcopos.) And as these Protestants tell us, his successor S. julius appointed appeals to the See of Rome, and taught no council could be kept lawfully without his consent. (Rob. Barns in vita Pontif. Roman. in julio.) And two other Protestant Bishops speaking of this time affirm: The canon of the primative church made every thing void that was done without the Bishop of Rome. (Bilson true differ. pag. 66.67.) And again: The canon of the primative church forbade any council to be called, without his consent. (Morton Appeal pag. 286.) And to make all sure in this matter, that the whole clergy of Brittany and Christians under them, at this time attributed this spiritual supremacy to the Pope of Rome, our Protestants have told us before, which ancient Authorities also affirm (Theatre of great Brittany l. 6. Sulpit. Sever. sacr. histor. lib. 2. Athan. apol. l. 1. cont. Ar. Concil. Sardic. can. 4.7.) that we had of this nation diverse Bishops in the general council of Sardis, a city of Lydia in Asia with 300. Bishops; and therefore this kingdom with the rest, acknowledged the supremacy of the Pope of Rome in all places, and that Appeals were to be made to him as highest judge. And whereas the council of Arles in France in the time of S. Silvester, in the subscription of the Bishops there, many Protestants and other Antiquaries assure us, (Concil. Arelat. in subscript. Theatre of Brit. lib. 6. Stow histor. in Lucius. Godwyn. cate-log. in London. 1.) that Restitutus our Archbishop of London was present there, and subscribed for this nation, that place being so remote from London, we must needs say, that he was called thither by the Pope of Rome, or do that, which never any yet would allow, to grant a superiority unto the Bishops of France over them of this kingdom. And so for those our Bishops which were at the council of Ariminum in this time, for no others meddled in these affairs in those days. Which we are further taught by the Example of our holy Bishop S. Ninian, (Capgrau. in Catal. in Ninian. Bed. hist. Anglic. Theatre of great Brittany. lib. 6. Bal. centur. 1. the script. in Ninian●… Bernini.) who towards the later end of this century of years, was made Bishop at Rome by the Pope there, and by him sent Apostle to the Western parts of Brittany, to people there which had not yet received the faith of Christ. Where he converted the nation of the Picts, preached the gospel through the country's of the Britan's, Scots, and Picts, ordained there priests, consecrated them Bishops, and divided the country into parishes, as both Catholics and Protestants are witnesses. Audience Pontifex Romanus quosdam in occiduis Britanniae partibus necdum fidem Christi suscepisse, ad Episcopatus gradum Ninianum consecravit. Concreditum à Deo talentum per Britannorum, Scotorum, australium Pictorum terras, ad senium usque latissimè profudit. Ordinavit presbyteros, Episcopos consecravit, & totam terram per certas parochias divisit. And living in this preaching until he was very old, as a Protestant Bishop writeth, (Bal. centur. 1. in Ninian. Palladio Patricio.) he died in the year of Christ 432. before which time S. Palladius, S. Patricius, SS. Germanus and Lupus were sent hither by S. Celestine Pope of Rome. And yet that he came hither in the fourth century, it is evident: for in his coming hither from Rome, he came by S. Martin Bishop of Tours, in France as Capgrave and others writ, (joh. Capgr. in S. Ninian.) and yet by Sigebert and others, S. Martin died within the first 400. years. (Sigebert. in Chronic. ad an. 399.) In which time also we had Coelius Sedulius of this nation, scholar (as a Protestant Bishop writeth) to Hildiberthus a learned Bishop of Scotland, (joh. Bal. centur. 1. in Coel. Sedul.) after whose death he travailed many nations for learning sake, as Spain, France, Italy and Asia, and being excellently learned returned to Rome, where he long time continued, and was so learned holy and grateful a man to the Popes of Rome, that Pope Gelasius (to use the Protestants words) in the decrees distinct 15. calleth him, venerable Sedulius, and much praiseth his writings. Neither can we think otherwise of his Master, Bishop Hildibertus, of whom he was instructed, and directed in these courses. And this Sedulius himself also was a Bishop, as both Sigebertus, and Bostius our contryman, and the Protestant Bishop Bale from them, are witnesses. (Sigebertus & Bostius apud Bal. centur. 1. the Script. in Coel. Sedul.) In which time also lived S. Kebius our Cornish Bishop, successor, though perhaps not immediate, to S. Amphibalus in the Bishopric of Mona. (joh. Capgrau. in S. Kebio. Harpesf. histor. pag. 26. Pits. in Kebio.) Who lived long time with S. Hilary Bishop of Poicters in France, that worthy pillar of the true Catholic faith, and honour of the church of Rome, and Successor of Saint Peter there, that he calleth him. (Hilar. ad Psalm. 131. & in Matth. can. 16.) Ecclesiae fundamentum, caelestis Regni janitor, cuius arbitrio aeterni aditus traduntur, cuius terrestre iudicium praeiudicata authoritas sit in caelo: Foundation of the church, porter of the kingdom of heaven. The happy foundation of the church, the blessed porter of heaven, to wose will die eternal passages are committed, whose judgement on earth is prejudicate authority in heaven. Such a tutor, pedagogue, and consecrator also had this our happy contryman Saint Kebius, in those turbulent heretical times of the Arrians, and their opposition against the Roman church, a great means by this our holy Bishop, S. Restitutus, Fastidius, Priscus, our Archbishops then, and other godly Bishops of this nation, to preserve this kingdom in the true faith, and obedience to the Pope of Rome, in so much that S. Hilary himself, (lib. de Synodis adversus Arr.) commendeth the Bishops of Brittany for the sincerity in those times, to their eternal honour. He died, as our Protestants write, in the year of Christ, 370. And in this age also was that renowned S. Ursula, with her glorious company of Bishops, other clergy men, Virgins and others, as those Protestants are witnesses, who as both Ptolomaeus Lucensis, Capgrave, the Antiquities of Collene, and the Germane histories testify (Baleus centur. 1. in Ursula. 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. Ursula. Capgrau. in S. Ursula. & Annal. Coloniens. etc.) made that their most holy pilgrimadge to Rome, and at their return received the crown of Martyrdom at, or near Cullen in Germany, where, as also in the whole Christian world, and both to their honour and the glory of our country, they are celebrated in the most ancient Martyrologes, in which sacred company, as Capgravius and diverse others testify, there were many Bishops of this kingdom, as namely Willielmus or Michael, Columbanus Ywanus, Eleutherius and Lotharius. Which I rather name, that we may know, how this kingdom at that time, both was so replenished with Bishops, that it might spare so many to be sent from hence, with those holy Virgins, and to give evidence how devoted and respective, the Bishops and clergy, with the rest the Christians of this kingdom, were towards the See of Rome, in these days. THE FIFTE CENTURIE OR HVNDRED YEAR. THE IX. CHAPTER. Show by these Protestants of England, how both the Pope's highest spiritual power, was still here continued, and a perpetual succession of our Bishops and Clergy also in Brittany from the See of Rome, as in the other Ages before. NOw we are come to the fifth Century, in the beginning whereof the first Fathers of Heresy, and Opposers against the holy Apostolic See of Rome, which I find to have been of our British nation, were the monstrous rebellious Heretics Pelagius and Timotheus, not that I find them more formally & directly opposite to the See Apostolic then other Heretics were, but as the nature and necessity of heresy is, to be ever contrary and disobedient to their chief judge, and commander in such cases, the Pope of Rome, with counsels assembled: for as our Protestants tell us, diverse Popes of Rome both by themselves, and in counsels had condemned Pelagius for an heretic, and yet he obstinately persisted in his condemned errors. Innocentius the first condemned, Pelagius the monk, and Coelestius of heresy, for preferring free will before the grace of God, and said the will of man by itself, was sufficient & able to fulfil the commandments of God, and took away the necessity of Baptism 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 damnavit: quod liberum arbitrium gratiae Dei praeferrent, dicerentque voluntatem per se sufficere, ad implenda Dei mandata, praesul ordinatus Pelagius sui nominis haeresim fabricabat, asserens hominem sine peccato nasci, ac solo voluntatis imperio sine gratia saluari posse, ut ita nefarius baptismum ac fidem tolleret. Pelagius after he was made a Bishop, framed an heresy of his name, affirming that man was borne without sin, and by the only command of his will, without grace by Christ, might be saved, that the wicked man might so take away both baptism and faith. Pope Sozimus also, as these men tell us, condemned this heretic, and to use their words. (Rob. Barnes sup. in Sozimo Papa.) That Sozimus might declare, that nothing was in any place ratified, that was done in holy things, except it were done by the Pope's authority, he sent Faustinus a Bishop, & two priests, to the council of Carthadge. The decrees of the council were brought to Pope Sozimus, which being by him approved, the Pelagian heresy was condemned every where. Vt Sozimus declararet, nihil usquam 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 we see by these Protestants, that the Popes of Rome, even in this time, when they were most afflicted, and Rome itself taken, and sacked by Goths, in the time of this Pope, (Barns supr,) being Pope but one year 3. months and twelve days, Sozimo Pontifice, Roma à Gothis capta est: They still exercised and practised this highest spiritual power in all places, even in afric, as these Protestants assure us, and not only in Europe where our Brittany is: In which they showed, and exercised this their highest supreamacy in many and diverse matters in that time. And first in this Business of Pelagius, the monk or Abbot of Bangor, in Wales; Thus writeth a Protestant Bishop with consent of Antiquities. (Bal. centur. 1. the Scriptor. in Palladio Graeco. Hector Both. 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, ut Pelagianam haeresim, quae tunc magnam Britanniae partem inquinaverat, 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 superstitiunculis ecclesias illas purgasse, atque ob id in hodiernum usque diem, Scotorum Apostolus appelatur. Palladius a Grecian was by Celestine Pope of Rome, sent a Bishop, to drive from the nation of the Britan's, the Pelagian heresy, which then had defiled a great part of Brittany, and rightly to reduce the Scots to true piety, from which by the continual cruelty of wars they had erred. The saying is, that with his godly sermons, he purged those churches from some superstitions of the gentiles, and so is to this day called the Apostle of the Scots. Here we see it first left to the Pope's judgement, what was heresy to be condemned, what was error to be recalled, superstition to be reform, and in his power spiritual (the temporal Roman then having nothing to do in any part of this Island) to assign, and send a Bi-Bishop, and Apostle to that nation, which was never subject, either in temporal respects, to the Roman Emperors, who so performed the highest sacred duties, and authority in that church, that, as before, and by all writers he is called, Scotorum Apostolus, the Apostle of the Scots: as justly he deserved it, settling all things there, by his legatine power, making a Bishop, a Archbishop, and the like matters of greatest jurisdiction, as namely S. Seruanus Bishop of the Orchads, and S. Teruanus' Archbishop of the Picts, Palladius Seruanum Episcopum ad Orchadas Insulas missum, ut Populum rudem christiana pietate institueret, creavit, & Teruanum quem Infantem lustrico laverat fonte, Pictorun Archiepiscopum constituit. Palladius created Seruanus a Bishop, and sent him to the Orchads Lands, to instruct the rude people, in the christian faith, and he appointed Teruanus, whom he baptised when he was an Infant, to be Archbishop of the Picts. Hector Both. 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 us. By which it is evident, that the whole state of the church of Scots, and Picts also, was then settled by the Authority of this Roman Legate, and that the other Governors which he appointed in it, were also sent from Rome, for, if Teruanus whom he appointed Archbishop of the Picts, was baptised when he was but an Infant, as these Scottish historians tell us, he was baptised at Rome or those parts where S. Palladius then lived, & not in this kingdom, where it is confessed by all antiquities, that S. Palladius lived a very short time. And S. Teruanus being made by him an Archbishopp among the Picts, it both informeth, that there were other Bishops there under him, else he could not be Archbishop, chief of the Bishops there; and maketh probable, that S. Ninian, who as a Protestant Bishop writeth, (Bal. cent. 1. in Ninian. Bernic.) died about this time, was also Archbishopp there, and now dying Teruanus was by Palladius his legatine power ordained his successor: or that both these were Archbishops of York, so appointed by the See of Rome, and named Bishops of the Picts, because they with other provinces, were subject to the Archbishops See of York, a subordination neither altered by S. Celestine or any other Pope until such time, as I have before declared, except in such extraordinary cases, of special legates sent immediately from Rome, with chief authority, such as S. Palladius was, who by that prerogative exercised this jurisdiction extraordinarily, in consecrating and instituting Bishops, within the limits of the Metropolitan of York, which ordinarily belonged unto his See, by the order of Pope Eleutherius from the beginning of our public receiving of the faith of Christ. And the same care and charge which S. Celestine then Pope of Rome took of the Scots, and Picts, at this time, the same also he had, and as chief pastor performed, both to this kingdom of Brittany, and Ireland also. Concerning Brittany, these Protestants assure us, that when Pelagius was dead before, and his heresies by many Popes and counsels condemned, yet it being maintained here by Leporius Agricola, a very learned Heretic. (Bal. centur. 1. the 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 whom I have spoken, the Pope's Legate in Scotland, informed S. Celestine Pope hereof, who thereupon sent the two french Bishops, Germanus and Lupus hither to strengthen the Britan's in the true doctrine of heavenly grace, and to confute the wicked doctrine of the sufficiency of man's works without the grace of Christ. Quod per Palladium audience Caelestinus Pontifex Romanus, Germanum Antissiodorensem, & Lupum Tracafessum, Gallicanos Episcopos illuc misit ut Britannos, in fide gratiae caelestis solidarent, & impiam atque Hipocriticam humanorum operum doctrinam confutarent. And that we may be fully informed, that S. Celestine the Pope did not send these two holy Bishops into Brittany only to suppress the pelagian heresy, but to supply the spiritual wants in this kingdom, this Protestant Bishop and greatest enemy to the See of Rome, will tell us more plentifully, where he describeth that holy Pope and his doctrine in this manner. (Balaeus l. 2. the act. Pontif. Rom. in Coelestino. Robert. Barns in vit. Pont. in Coelestino.) Caelestinus Campanus, Introitum graduale, Responsorium, tractum, & offertorium papisticae missae inseruit: atque ut Sacerdotes pontificum Canones scirent, a●…è praecepit. Germanum in Britanniam, Palladium in Scotiam, & Patricium cum quodam Segetio in Hiberniam, ut pelagianas haereses extirparent, Episcopos misit, obijtque anno Christi 435. Confessorum numero asscriptus. Pope Celestine borne in Campania, did put to the Papistical mass the introite, graduale, responsory, tract, and offertory; and straight commanded, that priests should know the canons of the Popes, he sent Bishops, Germanus into Brittany, Palladius into Scotland, and Patrick with one called Segetius into Ireland, to root out the Pelagian heresies. And he died in the year of Christ 435. in the number of Confessors. An other interpreting this addition he made to the mass, saith. (Barns supr.) In initio sacrificij, ut Psalmus judica me Deus & discern causam meam etc. à sacrificaturo diceretur, ordinavit. Graduale in missa ordinavit, ut Sacerdotes canones sacros tenerent, praecepit. Pope Celestine ordained, that in the beginning of the sacrifice, when a priest was to sacrifice, he should say the psalm which beginneth, judge me o God, and discern my cause etc. he did order the graduale in the Mass, & commanded that priests should understand or keep the holy canons as before. And the Protestant Archbishopp Whitgift. (Whitg. Answer to the Admonition pag. 44. sect. 1.2.) Speaking of this holy Pope writeth: Celestine was a godly Bishop, and the church of Rome at that time, had the substance of the Sacraments: according to god's word: neither was there any superstition mixed with them, the Introite that he appointed, was one of the psalms. The like hath Master Fox, (Fox tom. 2. in Queen Mary pag. 1401.) who affirmeth, this use of a psalm before the Mass was used long before in the Greek church. And it is the common opinion of our English Protestant's, their Bishops, Antiquaries, and doctors that the Religion which these holy Legates of Rome SS. Germanus and Lupus taught here, was in all things, veritatis praedicatio, doctrina sincera, sincerissima, purus Dei cultus, qualis ab Apostolis mandato divino Christianorum Ecclesiis traditus erat. The preaching of truth, sincere doctrine, most sincere doctrine, the pure worship of God, such as by the commandment of God, was by the Apostles delivered to the churches of Christians: and so it continued here in this purity long after. Matth. Parker Antiq. Britan. pag. 6.45.46. Goscelin. histor. Bal. l. 2. the act. Pontif. Rom. in Greg. 1. & l. de Script. centur. 1. in August. Dionatho. Godwyn. Conuers. of Brit. Powel. in annot. in lib. Girald. Cambr. de Itinerar. Cambr. c. 1. Fox pag. 463. edit. an. an. 1576. Fulk. Answ. to a count. Cathol. pag. 40. Midleton Papistam. pag. 202. Stow histor. in Ethelb. Holinsh. histor. of Engl. cap. 21. pag. 102. Therefore we may not now make any doubt of any thing, done here by these holy Bishops, by power from the Pope, either in causing the decrees and canons of the Popes so much dignifyinge the highest spiritual power in the See of Rome, generally to be used and received here, by all priests, and clergy men, as this holy Pope had commanded, nor in consecrating Bishops, and Archbishops, with limitation of their jurisdictions, and the like, but they were most justly, 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 yet besides their powerable, and authoritative condemning of the Pelagian heresies here, together with the Timothean Heretics, they ordained and consecrated so many Bishops in this nation, that some writers among Protestants. (Godwin Conuers. of Brittany pag. 25.) are of opinion, their number was greater than of those that were consecrated here in the time of King Lucius: among whom a Protestant Bishop writeth in this manner: I cannot but rest persuaded, that our Brittany had very few Bishops until the coming over of Germanus and Lupus, to suppress the Pelagian Heresy: concerning which matter, I think it not amiss to offer unto the Reader, what I find in our history of Landaff. Postquam praedicti Seniores (Sanctus Germanus Episcopus & Lupus) Pelagianam heresim extirpaverant, Episcopos pluribus in locis Britanniae consecraverunt. Super omnes autem Britannos dextralis partis Britanniae, beatum Dubricium, summum Doctorem, à Rege & ab omni parochia electum Archiepiscopum consecraverunt. Hac dignitate, ei à Germano & Lupo data, constituerunt ei episcopalem sedem, concessu M●…nrici Regis, Principum, Cleri & populi, apud podium Lantavi, in honore S. Petri Apostoli fundatam, & cum finibus istis etc. Which thus he englisheth: After the said elders (S. Germanus Bishop, and Lupus) had rooted out the Pelagian Heresy, they consecrated Bishops in many places of Brittany. Over all the Britain's dwelling on the right side of Brittany, they consecrated for Archbishop, S. Dubritius, who was chosen for the supreme doctor by the king and all the Diocese. This dignity being bestowed upon him by Germanus and Lupus, they with the consent of Mo●…ric the king, the nobility, clergy and people, appointed his See to be at the manner of Lantavi, and founded the same there, to the honour of S. Peter, boundinge the territories thereof in this wise. etc. Then he addeth immediately: This was about the year of Christ 430. about which time also, Palladius did first appoint Bishops and ordain Bishoprics in Scotland, as Buchanan hath delivered. The words of Buchanan the puritan are these. (Georg. Buchan. l. 5. Reg. 42. pag. 146. Rer. Scotic.) Creditur Palladius primus Episcopus in Scotia creasse. Palladius is thought to be the first that created Bishops in Scotland. Where we are taught, by these great Protestant's themselves, that the first Bishops, that ever were in this Island, whether Scotland, or this other part of England, and Wales, were instituted together with their Sees, jurisdictions, and limits by the Pope's authority, and this Protestant Bishop in translating his Antiquity hath abused his reader, that is ignorant of the latin tongue, for where he translateth. (who was chosen for the supreme doctor by the king and all the diocese:) there is no such thing in that antiquity, as he himself alleged it, but only that the king consented with the diocese to his consecration in archiepiscopal dignity by the Pope's Legates, or at the most that they did choose him rather than any other: for that he was a chief doctor here long before, and that by the Pope's approbation, I will show hereafter. And it seemeth to be certain, both by himself, and others, that this Protestant Bishop where he speaketh of the kings and people's election, did add it of his own Invention, for both by others, and himself also in other places, there is no such thing in this narration. john Capgrave whom 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: & Landavensem ecclesiam in honore beati Petri fundatam, sedem cathedralem collocarunt: collatis autem ecclesiae Landavensi à Rege multis possessionibus & ecclesijs, Dubricius discipulos per ecclesias divisit, quasdam novas ecclesias fundavit, Danielem in Episcopum Bangerensem, & Sanctum Iltutum in loco ab illo Lanitut, id est Ecclesia Iltuti vocatum ordinavit. (joh. Capgravius in Catalogue. in S. Dubritio.) When S. Germanus and Lupus had rooted out that (Pelagian) heresy, they consecrated Bishops in many places of Brittany: & they appointed blessed Dubritius, chief Doctor, and Archbishop of the right hand part of Brittany, and placed the church of Landaffe founded in honour of S. Peter the cathedral See, and many possessions and parishes being given by the king to the church of Landaffe, Dubricius divided his disciples by the churches: builded some new churches. He ordained 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, are in the life of S. Dubritius, in the great old Manuscript of many Saints, written diverse hundreds of years since. (Manuscript antiquum & permagnum pr. gloriosi ac Deo dilecti. in S. Dubricio.) And both these Antiquities teach with all others, that Aurelius Ambrose king, was here at that time, with general command, and that he with the whole clergy, consented to have S. Dubritius Archbishop of Wales, and S. Samson of York, their words be: Sancti Episcopi praedicti consentiente Rege Ambrosio Aurelio, necnon & omni clero, Dubritium Archiepiscopum consecrarunt. The two holy Bishops (S. Germanus and Lupus) the king Ambrose Aurelius, and all the clergy consenting, consecrated Dubritius Archbishop, and again: Impositum est Diadema capiti Regis Aurelij Ambrosij, & de communi consensu sedem Eboracensem contulit Sampsoni viro Sancto, urbis verò Legionum Archiepiscopatum inclito Dubritio dedit. Aurelius Ambrose was crowned king, and by common consent (of the Legates and clergy) he bestowed the See of York on Samson an holy man, and the Archbishopric of Caerlegion on renowned Dubritius. So that it clearly appeareth, that if there was any such king, as Monric at that time, he was but a little Regulus in the country about Lantavi, and perhaps temporal Lord of that place, and so his consent for the settlinge of the Archbishops See there, by the Legates was requisite, and granted, and in no other sense. For this Protestant Bishop himself. (Godwin Catalogue. in S. Davies. Roger Hoveden. Matth. Parker antiquit. Britan.) Producer of this Antiquity, is witness, with all writers, that at this time, and at the coming of S. Augustine so long after, the Bishoprics of Exeter in Devonshire, bath in Sommersettshire, Hereford, and Worcester, which could not belong to any petty Prince or Regulus, were subject to that archiepiscopal See, therefore such things were rather done by the direction, or command of the Legates, jubente Sancto Germano, as our Protestants publish in their British history. (Galfrid monum. histor. Reg. Britan. lib. 6. c. 14.) And as much confessed by this Protestant Bishop himself, in diverse others places, and in these plain terms. (Godwin Catalogue. in S. David's in Dubritius.) Dubritius was made. Archbishopp of all Walls, by Germanus and Lupus, two Bishops of France that were entreated by Aurelius Ambrose, the King, or Ruler of Brittany, to come over, and yield their best help, for extinguishing the Pelagian heresy, that had then taken great root in this country And they appointed his See to be at Landaff, which soon after was removed to Caerlegion upon uske in Monmoutshire. And in an other place thus he writeth. (Godwyn. Catalogue. in Landaff. 1. in Dubritius.) The cathedral church of Landaffe is reported to have been first built in the time of Lucius, about the year of Christ 180. But I perceive not, that any Bishop sat there before Dubritius, that by Germanus Bishop of Altisiodore, and Lupus of Trecasia (two Bishops of France) was first consecrate Archbishop of those parts, and sat sometimes at Caerleon, sometimes at Landaffe. Where he quite forgetteth his king Monric, attributing all to the Pope's Legates. And a little after, citing the very same book of Landaffe which he did before, he produceth many Bishops of that See, to have excommunicated the kings or princes of that country; of which hereafter. Godwyn. Catalogue. of Bish. in Landaff. pag. 518.520.521.523. & edit. an. 1615. So that there is not the jest suspicion left, either by the book of Landaffe, or any antiquity, but the chief spiritual power and jurisdiction in this kingdom, was ever acknowledged generally, to be in the holy Apostolic See of Rome, and at this time executed here by those holy Legates from thence. Which more appeareth in this holy Archbishop S. Dubritius, who was not only thus consecrated and disposed of in those highest spiritual affairs, by authority from Rome, but was also himself the Pope's Legate here in Brittany, as Robertus Caenalis the french Bishop, the British history and other witters say. (Robert. Caenal. Gallic. hist. l. 1. perioche 6. Galfr. monum. l. 9 cap. 12. histor. Brit.) Ex Vrbe Legionum, Dubritius hic Britaniae primas, & Apostolicae sedis Legatus, tanto religione clarebat, ut quemcumque langore gravatis orationibus suis sanaret. Dubritius Archbishop of Caerlegion, Primate of Brittany, and legate of the See Apostolic, was so holy, that he healed all sick parsons by his prayers. Therefore being the Pope's Legate, and living here so long until the year of Christ 522. as two Protestant Bishops tell us. Godwyn sup. Bal. centur. 1. in Dubricius.) And Primate of Brittany, there can be no doubt of the Pope's power here in this time, if we had no other instances and Arguments to Insist upon in this matter for those days. 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 us, that these Legates thus sent from the Pope, did not come hither only to extirpate those heresies, but to preach the true Religion in all other things, for the christianity of the Britan's was then corrupted, not only by the Pelagian heresy, but by the Pagans which the king had brought hither, and by the preaching of these blessed men (the Pope's Legates) the Religion of true faith was restored among them. In tempore illo venit S. Germanus Antissiodorensis Episcopus, & Lupus Trecensis Episcopus ut 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 necessity of Baptism, and grace of Christ, it seemeth the Pelagian priests and Bishops, contrary to christian Religion, in all churches, had women, whom they called their wives, for we read that Leporius Agricola, the great promoter of that heresy here, was the son of Severianus a Pelagian Bishop, saith one Protestant. (Stowe histor. in Theodosius the younger.) Severi cuiusdam Pelagianorum Sacerdotis in Britannia filius, the son of one Severus a Pelagian priest in Brittany, saith an other. Io: Bal. centur. 1. the Scriptor. in Leporio Agric.) And the king Vortiger so countenanced the Pagan Saxons, that we hear, that many christians intermarried with them, as the king himself had done, although he had then alive his christian wife, by whom he had three sons, to wit Vortimer, Catigern, and Pascentius, yet he married the Pagan daughter of Hongistus the Pagan, named Rowenna, and so advanced the Infidels, that the whole kingdom was endangered, and to aggravate these sins, this king kept in wicked manner his own daughter which he had by his Christian wife, and begot a child a daughter of her. (Mattheus Westminster. anno 450.) Generate etiam ex eadem coniuge filiam, quam in societatem thori suscipiens, filiam ex ea proceavit. Whereupon (to speak in Protestant words.) (Stow and Howe's histor. in Vortigern.) Vodine Archbishopp of London, a man of singular devotion, and good life, by the advice of Vortimer (the king's eldest son and next king) went to Vortiger, and said to him that he had not done as a Christian prince, in departing from his lawful wife, and taking an other woman, whose father was an enemy to the Christian faith, and also went about to conquer the crown of Brittany. Hengist hearing Vortiger make lamentation, forth with slew the good Archbishop Vodine, and many other priests, and Religious parsons, all the churches in lent were polluted with blood, the Nuns with other religious parsons, were by force put from their houses, and goods, & constrained to pollution of their bodies. The Brittans considering the daily repair of the Saxons into this Realm, showed to their king the jeoperdie that might thereof ensue, and advertised him of the danger, but all was in vain: for Vortiger by reasons of his wife, bore such favour to the Saxons, that he would in no wise hear the counsel of his subjects. Thus far these Protestants. But Nennius in his manuscript history writing as a Protestant Bishop saith. Io: Bal. centur. 1. in Nennio Bamachorensi. Nennius in M. S. histor. in Guorthigirno Rege.) a thousand years since, writeth plainly, that among other wickednesses of this king, he took his own daughter for his wife, and had a daughter by her. Which when it was proved to S. Germanus (the Pope's Legate) he came with all the clergy of Brittany to correct the king: And when a Synod of the clergy and nobility was assembled. The king arose and was very angry, and sought to fly from the face of S. German, and he was accursed, and condemned by blessed Germane, and all the council of the Britan's. Super haec omnia mala adijciens Guorthigirnus, accepit filiam suam propriam in uxorem sibi, quae poperit ei filiam. Hoc autem cum compertum esset à Sancto Germano, venit corripere Regem, cum omni clero Britannum: & dum conventa esset magna Synodus Clericorum in uno concilio, ipse Rex surrexit, iratusque est vehementer, & ut à facie Sancti Germani fugeret, quaerebat, & maledictus est, & damnatus à beato Germano, & omni concilio Britannum. Our english Protestant's in their Matthew of Westminster, as he is published by them, (Matth. Westm. an. 450.) Thus tell us: A S. Germano & ab omni Episcoporum conventa est excommunicatus. Vortiger was excommunicated by S. German, and the whole assembly of Bishops, yet this notwithstanding, he also went about to overthrow both christian Religion, and the kingdom, joining with the Pagan Infidels, and having three wives of which one an Infidel enemy to the land, the other his own daughter; which & such things no christian could or would do, yet it doth not appear by Nennius. (Nennius supr.) That he was deposed, but strangely punished by God, neither doth the British history or Matthew of Westminster say, he was deposed, but deseruerunt eum. The Britan's forsook Vortigern, joining with their enemies the Saxons Infidels, whereby he rather relinquished to be their king, than they deposed him, although afterward they say, Vortimerum filium eius in Regem erexerunt, they made Vortimer his son king to defend the kingdom, being driven to those extremities. (Galfrid. monum. l. 6. c. 13. Matth. Westm. But our English Protestants, (no unlearned scholars in deposing kings) write confidently: The Britan's with one mind deprived him of his royal dignity, when he had reigned six years, & ordained to be their king, Vortimer his eldest son. (Stow & Hov hist. in Vort. Hol. hist of Eng. Matth. Park. of't. Brit. p. 78 prot. annot. in Matth. Westm. in Mer. Turrian. 454. And these men are so far from finding fault herein, that generally they applaud, and much commend the fact. I will Instance only in one their first Protestant Archbishop, which relating the continual preseruinge of true Religion inviolate by the Britan's, doth exemplify in this as an heroical Act in that kind, his words be 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 Britan's, that their expostulation and quarrel by which they dealt vehemently against Vortigern their king, because he had martyred the daughter of Hengist an infidel; wherefore his noble men being offended, deprive him of his kingly power, making Vortimer his son their king. This is our Protestants Relation, and construction of this matter. Who propose unto us an other like example, of the same S. German in the case of Bulie, king of Powsey, in walls. (Holinsh. histor. of Engl. l. 5. pag. 84.) Who contemninge the preaching of S. German, was miraculously punished with death, and a mean man a christian called Ketell, by Nennius, placed in that dignity, and they cite Ranulphus Higeden, who as they write citeth Gildas for the same history. But Nennius hath it at lardg, and saith of this Ketell, so erected. (Nennius M. S. in S. German.) Et omnes filij eius facti sunt Reges, & à semine eorum omnis Regio Provisorum regitur usque hodiernam diem. And all his sons after him were kings, and from their seed the whole Region of Povis is ruled to this day. From the time of S. German to the writing of Nennius. And it is evident by Nennius, the Relator of this history, that S. German was not a deposer of this wicked king. For first it is manifest by the history, that he was a pagan, which was in no wise subject to Christian discipline, or coercion, secondly he & his kindred were miraculously destroyed and consumed by God, and no heir left of that linadge to inherit. Then if S. German with the consent of the nobles, and people; now destitute of a Ruler, gave way to the election of an other, a worthy and holy man, what wrong or injury in any opinion was here committed by him? none at all, but an action which all Religions doth allow, and commend unto us. But to leave these things to Protestants, as their property quarto modo in all places, & times, when they have prevailed, and which I would not have mentioned, but being thus called upon, by them, we are further taught by them, that in this time our dependence here in Brittany, was so great on the Popes of Rome, that not so much as as a public school was here kept without his allowance, and the audience of other matters was referred to him. These things appear to be so, in the case of the school of Cambridge, privileged by the holy Popes S. Leo, and Simplicius in this age, and S. Iltutus, that renowned Master of many most Learned Scholars. (Honor. Papa. supr. Caius Antiquitat. Cantabrig. l. 1. p. 147. lib. vit. Sanctoaum Wall. in Iltuto.) To whom, magistralis cura concessa est à Pontifice: The magistral charge was committed by the Pope. How renowned this man was in this kind, as also S. Dubritius in the like case, having a thousand scholars, as our Protestant testify. (Caius supr. p. 145.146. Bal. l. de script. centur. 1. in Dubrit. & Iltuto. Godwin Catalogue. S. David. 1. Bal. cent. 1. in Macceo.) And Macceus a disciple of S. Patrick being accused at Rome, was constrained to purge himself there, edito libello Romanae urbis pontifici satisfecit, and satisfied the Pope of Rome in his book published to that purpose. Neither without great cause, were these duties performed to the Pope from hence, or he did require them singularly of the Britan's in this time: for these our Protestants assure us, that the Pope in those days, claimed and exercised that their highest spiritual power, over all churches, and parsons how eminent soever, temporal or spiritual, For to insist in these men's 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 universum mundum seruanda, publicavit. Pope Hilary (about the year 142.) did make synodal decrees, and published them to be kept throughout the whole world. Faelix Achatium Constantinopolitanum episcopum una cum Petro Eutichiano excommunicate, quod Eutichianum exilium propter baeresim puisum, revocaverat. Pope Faelix the third, did excommunicate Achatius patriarch of Constantinople with Peter an Eutichian heretic, because he had recalled an Eutichian, that for heresy was exiled. Gelasius Anastasium Imperatorem à coetu Christianorum exclusit, quòd Achatio & aliis haereticis faveret. (Idem in Gelasio) Gelasius the Pope, did exclude Anastasius the Emperor from the company of Christians, because he favoured Achatius and other heretics. And they further tell us, (Balaeus & Barns in Anastasio 2.) how Pope Anastasius the second, did also excommunicate the same Emperor for the like. So it is evident by this our English Protestants, that the Popes of Rome in all this age both claimed, and exercised this their supreme spiritual power and command in this kingdom of Brittany. And because the kingdom of Ireland is now belonging to the crown of great Brittany, and S. Patrick (generally called the Apostle of that nation) was borne in this our Brittany, and sent to Ireland by the same Pope Celestine, who sent S. Palladius Germanus and Lupus hither, I must say somewhat of him, and his proceedings in this matter. The very name of the Apostle of Ireland which is given unto him in all Antiquities, and that he was thus sent from the Pope of Rome, Saint Celestine, with that high spiritual power requisite in such a case of the conversion of so great a country, will sufficiently warrant the dependence of the same in spiritual things of the Apostolic See of Rome. For to speak nothing of his miraculous & powerable proceedings with great opposites unto him, remembered by the writers of his life and others, Nennius himself is thus far a witness 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, daemons obsessis corporibus fugabat, mortuos numero usque novem suscitavit, captivos multos utriusque sexus proprijs donis redemit, scripsit Abegetoria 300. sexaginta quinque, aut amplius, ecclesias quoque eodem numero fundavit, trecentas sexaginta quinque, ordinavit Episc●…pos 365. aut amplius, in quibus spiritus Dei erat, presbyteros autem usque ad tria millia ordinavit, & duodecim milia hominum in una Regione Conachta ad fidem Christi convertit, & baptizavit, quadraginta diebus totidemque nocti●…us in cacumine montis Eile ieiunavit. S. Patrick did preach the gospel of Christ 40. years to extern nations, he wrought Apostolical miracles, he made the blind to see, cleansed lepers, caused the deaf to hear, drove away devils from possessed bodies, he raised to life nine dead parsons, he redeemed many captives of either sex, with his own goods, he wrote Abegetories 365. or more, he founded churches in the same number, three hundred sixty five, he ordained three hundred three score & five Bishops or more, in whom there was the spirit of God, he ordained priests to the number of three thousand, and he converted to the faith of Christ and baptised, twelve thousand men in one Region called Conacht, he fasted forty days & so many nights in the top of the mountain Eile. Thus this ancient British Author comparing this holy Bishop S. Patrick, to Moses in four things: first for his speaking with an Angel, in rubo, in a bush: secondly for his fast of forty days and nights: thirdly for the years of his age 120. fourth for the place of his burial unknown. By which narration of Nennius so ancient, and recommended an Author, that S. Patrick did consecrate so many priests and Bishops, especially a-above three hundred and threescore holy Bishops, when the fourth part of them could not be employed for these Lands of Brittany and Ireland, it is an evident argument, that his legatine power from the See Apostolic of Rome, did not confine itself in these Lands, but extended itself to other parts far off, which we now call America, because neither France nor any nation in the old continent, was then subordinate to Brittany, or Ireland, to receive Bishops and preachers from them. And this Nennius seemeth to insinuate, when he saith Saint Patrick preached the gospel, externis nationibus, to extern and strange nations, the Pope's power spiritual rechinge unto all Regions, & this is confirmed by the writers of the life of S. Brendan, who as both an old manuscript which I have seen (an old manuscript in the life of S. Brendan.) written diverse hundreds years since; and john Capgrave, (in Catal. in S. Brendan.) who wrote long before, (and was published in print an. 1516.) the late discovery of America, are witnesses, found in diverse places, many days sailing from Ireland, in America and Lands belonging unto it, diverse religious Christians that came thither in the time of S. Patrick, and sent or brought thither by him. And the Island called still S. Brendan, in those parts, may seem to have taken, and still to keep the name from that holy Saint, being there in those his holy travails. Insul. Sancti Brendani in descript. Amaric. apud Abrah. Ortel. & alios. And yet to conclude the labours of Saint Patrick, and his testifying the spiritual prerogative of the Roman See here in Brittany, where he was borne, these Protestants have before recommended his epistle unto us, wherein he declareth, that as Saint Phaganus, and Derwianus (Damianus by others) obtained ten years' Indulgence of S. Eleutherius for the holy place of Glastenburie. (Antiquit. Glasten. apud M. S. antiq. joh. Capgrau. & al. in S. Patricio.) so he obtained of S. Celestine Pope, who sent him into these parts, twelve years of Indulgence for the same place. Et ego frater Patricius, à piae memoriae Caelestino Papa duodecimo annos Indulgentiae acquisivi. And to make all clear, that neither S. Palladius, S. Germanus, and Lupus, or S. Patricius did any thing in these parts, nor any under them, but by the Pope's actual or virtual approbation, or allowance, thus it is testified by our Protestant historians in these words. (Raphael Holinsh. john Hooker histor. of Ireland pag 53.) Palladius Landed in the North of Ireland, whence he escaped right hardly with his life, into the Isles adjoining, where he preached the gospel, and converted no small number of Scots to the christian faith, and purged that part which was christened from the infection of the Pelagians. He was required by the Scots that inhabited here in Brittany, to leave the Isles, and come over unto them, there to Instruct the people in the way of true salvation, to the which with the Pope's Licence, he seemed willing enough, and the Bishop of Rome the more readily condescended thereunto, for that in the instant time, when Palladius was to depart, and Patrick attended at Rome, suing for licence to be sent into Ireland, the Pope therefore granted that Palladius might pass over to the Scots in Brittany, and appointed Patrick to go with authority from him into Ireland. Thus we see all ecclesiastical things, ordered and disposed here by the Pope's authority in this age. THE sixth CENTURIE OR HVNDRED YEAR. THE X. CHAPTER. Wherein the same highest spiritual power of the Popes of Rome, is still by these English Protestant Divines and Antiquaries continued, in this kingdom. IT is evident by that which is entreated before, that in the beginning of this sixth hundred years, and long after, the supreme papal power continued inviolably in this kingdom; for S. Dubritius the Popes Legate lived until the year 522. And many or most of the renowned men in this age in Brittany were his Scholars, taught, and instructed by him: thus the Antiquary of Cambridge writeth. (joh. 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: crevit illius (Dubritij) fama cum utriusque 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 read in an old book entitled of the lives of the Saints of Walls, in the life of Saint Dubritius: The fame of him (Dubritius) with his knowledge both of the new and old law, so increased throughout all Brittany, that out of every part of all Brittany scholars came unto him, not only the ignorant, but wise men and doctors, flocked unto him to study: chiefly S. Helian, Samson his disciple, Vbelinus, Merchiguinus, Elguoredus, Guninus, Longual, Artbodu, Longur, Arguistus, junabin, Conbram, Goruan, Guernabin, jovan, Elhebarn, judnon, Curdocui, Aidan, Cinnarh, and with these he had a thousand clergy men seven years together, in the villadge Hentlan, upon the river fide of Guy, in the study of divine and humane learning, giving them example in himself, of a religious life and perfect charity. Therefore these so many renowned men out of all parts of Brittany, and scholars to a Master the Pope's Legate, and primate of Brittany, and many of them by the same authority, after made Rulers in the church of Brittany, and one of them S. Samson Archbishop of York, they could not in any equal judgement, be otherwise affected to the See of Rome, then that their so glorious and renowned Master, and instructor was; for otherwise they could not have be named his scholars, and being so many a thousand & more in number, it is not credible but all, most, or many of them, followed him in this, as in other doctrines. Like was the case of S. Iltutus of whom I have breiflye spoken before, he also lived long after this time, as a Protestant Bishop wittnesseth, in the year 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 novi testamenti, & omnium artium philosophiae, cunctorum suae gentis scientissimus, futura Dei dono praenovit· In magno numero discipulos iste habuit, tam Gallos quam Britannos, quorum fuere praecipui Samson, Paulinus, David & Gildas Badonicus. This excellent Master of the Britan's (say Vincentius and Antoninus) was one of the disciples of S. German (the Pope's Legate) who among all of his nation, was the most skilful in all scriptures, both of the old, and new testament, and in all arts of philosophy, and by the gift of God knew things to come. This man had disciples in great number, aswell French men as Britan's of the which the chiefest were Samson, Paulinus, David, and Gyldas Badonicus. The same is proved unto us by other Protestants. (Merchiannus Rex in Dipl. apud Caium antiq. Cantabr. l. 1. pag. 147. Catalogue. Sanct. Wall. in S. Iltuto.) And how the Pope granted him this privilege of such public teaching: Magistralis tibi cura à Pontifice concessa est, as the king of those parts in his princely grant with others witness. Therefore if the greatest doctors and teachers of others in Brittany in these times, were thus licenced by the Popes, their Legates, and scholars of their legates, we cannot question, but such as the Masters, such likewise the scholars and disciples were, especially when we find their chiefest Scholars S. David, S. Samson, made Archbishops by the Poops Authority, and this former primate of all Brittany, by the Popes grant as hereafter, Matth. Westm. ad An. 727. And that the scholars of Brittany were not then allowed, without the Pope's privilege, doth further appear by our Protestants, Hardinghe, Lydgate, and others. (joh. harding apud Bal. in praefat. ad l. de Script. Stow histor. joh. Caius l. 1. antiq Cantabrig. Brian Twin. apol. Oxon. l. 1.) testifying, that in the time of S Gregory, the universities or public Schools 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 university was then Innocent, and so preserved and privileged. (Brian. Twin. apol. l. 2. pag. 143.) They of Oxord seem to grant and glory in it, that S. Germanus the Pope's Legate, did confirm the orders and constitutions of the university of Oxford, and allege Asserius Meneversis to that purpose. (Asser. Meneu. apud Brian. Twin. supr.) Diwm Germanum Oxoniam advenisse, annique dimidium illic esse moratum, qui ordines & instituta illius loci mirum in modum comprobavit. Saint German came to Oxford, and stayed there half a year, and greatly approved the orders and institutions of that place. And to prove that all the Christians of this Brittany then in this age, acknowledged this power, of the Pope or Rome, and their dependence of him in spiritual things, the Archbishops See of London being wasted and persecuted by the pagan Saxons, most swayinge in the provinces subject unto it, we do not read of any Archbishop of London after the martyrdom of S. Vodinus, until Theonus Bishop of Gloucester took charge thereof in the year 553. as a Protestant Bishop writeth in this manner. (Godwyn Catalogue. of Bish. in Lond. in Vodinus and Theonas. Stow. histor. in Lucius.) I find only one of them named, viz. Theonus, that being first Bishop of Gloucester, forsook it, and took the charge of London upon him, in the year 553. so write other Protestants. Therefore we must now seek to the other two archiepiscopal Sees, Caerlegion and York. For S. Dubricius, he was both consecrated by the Pope's Legate, S. Germanus, and he himself also both the Pope's Legate, and Primate of all Brittany. Britanniae Primas, & Apostolicae sedis Legatus. (Galfrid. Monum. hist. Reg. Brit. l. 9 cap. 12. Godwyn. Catal. in S. David's 1. & Landaff. 1.) So that there is no question of him, but he acknowledged this highest spiritual power in the See of Rome, whose Legate he was then in this kingdom. Neither can there be any doubt of the Archbishop of York in this behalf, at this time, for S. Samson was then Archbishop there, whoe as before, was both scholar to S. Dubritius, so earnest a patron of the Roman See, and also of S. Iltutus, as before, scholar to S. German, the Pope's Legate, and warranted to be public professor, & teacher here, by the Pope's allowance, & to give more certainty herein, this holy man S. Samson was miraculously chosen of God, as Capgrave and others write, to the archiepiscopal See of York, (joh. Capgrau in Sampsone.) and was consecrated by S. Dubritius the Popes Legate, and primate of Brittany. Therefore there cannot be the least suspicion, but that, both he, and the provinces both of the North of England, and Scotland also, then under his jurisdiction, were of the same opinion in this matter. And if the Metropolitan See of London a little before destroyed, as our histories tell us. (Galfrid. mon. histor. Reg. Brit. l. 8. cap 9) by the pagan Saxons, with other churches of that province, had then any Archbishop, whose name is not remembered, no man of indifferent judgement will think, that he differed in opinion in this matter, from those glories of this kingdom, and church thereof, S. Dubritrius the Pope's Legate and S. Samson consecrated by him, by whom also, & whose authority from the See of Rome, if London then had any Archbishop at this time, he was likewise consecrated, no others than being to intermeddle in that business. And our kings of that time Vortimer, Aurelius Ambrose. Uther Pendragon and Arthur crowned kings by these holy Archbishops, Legates, patrons and known maintainers of the privileges of the Apostolic See of Rome. King Vortimer belonged to the age before, therefore I only here say of him, as I am directed by our Protestants in the British history, as they approve it. (Galfrid. Monum. l. 6. cap. 14. Matth. Westm. an. 454.) That after he was chosen king and obtained victory of the pagans, so soon as, it was in his power, he did all things, especially appertaining to Religion, by the direction or rather command, as the words be, of S. Germanus the Pope's Legate: Victoria potitus Vortimerus caepit reddere possessiones ereptas civibus, ipsosque diligere ac honorare, & Ecclesias iubente Sancto Germano renovare. Vortimer having obtained victory, began to restore the possessions, that were taken from the citizens, and to love, and honour them, and by the commandment of S. German to renew the churches. Neither can we make it a strange thing, if we will follow so many Protestant guides to lead us, as before, that king Vortimer followed the commandment of Saint German the Pope's Legate, in such affairs, when they have assured us, that by his direction and order, both his Father Vortigern king before him, was deposed, and this man by the same power, and order was chosen and erected to be king. And the same is the condition and case of Aurelius Ambrose, by the same power and proceedings made king, as these Protestants tell us, when Vortigern was deposed the second time. (Protest. Catalogue. Regum Britan. Stowe histor. in Vortiger. Aurel. Ambros. and Vterp. Holinsh. in eisd.) So likewise of Vterpendragon his brother both of them made kings by common consent of the clergy, & nobles, the line of Vortigern being quite disinherited, and he himself (to write in Protestant words (burnt in his castle in Wales by Aurelius Ambrose & his brother Uter. (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 book of S. German, that he with his wicked wives or concubines, was burned with fire miraculously from heaven. An other opinion there is, that he wandered up and down vagrantly, and his hart burst in sunder. The third, that the earth miraculously opened & swallowed him up alive. All agree that for betraying the country to the Infidels, and his other most horrible sins, he was justly and grievously punished by God, and died miserably with eternal infamy: and the others were renowned patrons and obedient children to the church of God, which had advanced them, to the regal dignity. Matth. Westm. an. 465.466.488.490.498. Nennius in M. S. histor. in Guorthigurno. And if we will follow Nennius the best Author we have of these things, S. German omitted no means to procure king Vortigern to penance, & when nothing would prevail, notwithstanding the most horrible sin of him with his own daughter, he baptised the son so begotten naming him Faustus, he brought him up and so instructed him in piety, that he was a glorious Saint. (Nennius supr.) Quartus filij Guorthigirni fuit Faustus qui illi de filia sua natus est, quem Sanctus Germanus baptizavit, enutrivit, atque docuit: unam habuit filiam quae ut diximus, matter fuit Sancti Fausti. Next to these was king Arthur, who although he was by birth disabled, as our Protestants say, ex furtiue concubitu Vtheri & Dulcissa Cornubiana natus. Yet to speak 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 son of Uther, at the age of fifteen years, was crowned king of Brittany by Dubritius Archbishop of Legions, the Pope's Legate, as before. And this was not the sole Act of that Saint, but of all the Bishops, and nobles of the kingdom: Defuncto Rege convenerunt Pontifices cum clero Regni, & populo, ipsumque more regio humaverunt. Quo facto Dubritius urbis 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.) King Uther being dead, the Bishops assemble together with the clergy and people of the kingdom, and bury him in kingly manner. Which being ended Dubritius Archbishop of the city of Legions, the Bishops and Nobles being associate unto him magnificently erect for king-Arthur his son, a young man of fifteen years old. And yet this worthy prince so by birth by himself disabled, and for age unfit to manage so many and great matters, yet made king by the power I have related before, and following the direction of the Pope in matters requisite, and his Legate, and Bishops here, became so renowned & glorious a king as all histories report. This king, besides the common benefits he bestowed on the church of Christ in Brittany, then almost desolate by the rage of the pagan Saxons, he did in particular, to show his grateful and due dependence on the Popes of Rome, With the consent and counsel of all the Bishops and peers of the kingdom, and with licence of the See Apostolic, grant privilege to the school of Cambridge, to be exempt and free from public vectigals and burdenous works, and this he did for the love of the heavenly kingdom, and remedy of the souls of his Ancestors: as the Protestants of Cambridge produce unto us out of his own charter beginning thus. Charta Regis Arthuri de privileg. Cantabr. apud joh. 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 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, ut civitas Scholarium praedicta, à publicis vectigalibus & operibus onerosis absoluamtur. Where we see the Pope's licence requisite, and first obtained of this king, even from freeing that school in temporal respects. This licence as it seemeth, being obtained from Pope john the second, for the Charter beareth date, anno ab Incarnatione Domini 531.7. die Aprilis, in civitate Londoni, the year of Christ 531. the seventh day of April in the city of London, at which time john the seconde, is commonly thought to have been Pope. How many Popes confirmed that school and exempted it from all other jurisdiction but the See Apostolic I have written before, and now add from Pope Sergius the first, (apud Caium. lib. 1. de antiquit. Cantabr. accadem. pag. 78.79.80.) show how his predecessors in the See Apostolic had done the same: Sergius Episcopus seruns seruorum Dei, praesentium authoritate decrevimus, ut nulli Archiepiscope, seu Episcopo, alijue ecclesiasticae personae, vel seculariliceat, universitatem vestram, aut aliquem vestrum suspendere, seu excommunicare, vel quolibet sub interdicto ponere, absque summi Pontificis assensu, vel eius mandato speciali: prohibemus insuper, ne quis privilegia, 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 quovismodo contraire. Si quis autem hoc attentare praesumpserit, indignationem omnipotentis Dei, & beatorum Apostolorum Petri, & Pauli se noverit incursurum. Sergius Pope servant of the servants of God. We have decreed by the Authority of these presents, that it shall be lawful for no Archbishop, Bishop, or other parson spiritual or secular to suspend, or excommunicate, or any way to interdict your university, or any of you, without the Pope's assent, or special commandment. We further forbid, that no man by temerarious boldness, presume or attempt to infringe, or restrict the privileges graciously granted & given by the See Apostolic. It shall be lawful for no man at all, to infringe or contradict, the tenure of this our grant and exemption, if any man presume to attempt it, let him know that he shall incur the indignation of almighty God, and the blessed Apostles Peter and Paul. Where we see all parsons in Brittany then, subject and subordinate in spiritual jurisdiction, to the Pope of Rome. And this testified by our Protestants themselues. (Wil Lamb. in l. de leg. Reg. in Legib: Edward· fol. 126. Ingulph. histor. in fine.) Who go furher in such things, and assure us from the common laws themselves of our ancient kings S. Edward the confessor, and others, and confirmed by king William the first, both as Ingulphus and out Protestant antiquaries acknowledge, that this kingdom at that time, and kings thereof, did acknowledge as great power in the See of Rome in matters concerning this nation, as any catholic now may yield unto it: for our ancient public laws warranted by our Protestants thus Instruct us. (Leges S. Eduardi titul. de iure & appendicijs coronae Regui Britanniae. Guliel. Lamb. sup. p. 137.238. Hackluit book of travails, pag. 244.) Impetravit temporibus illis Arthurus Rex à Domino Papa, á a Curia Romana, quod confirmata sit Norweia in perpetuum coronae Britanniae, in augmentum Regni huius, vocavitque 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: king Arthur obtained in those days of the Pope, and Court of Rome, that Norway should be for ever annexed to the crown of Brittany, for the enlargement of this kingdom, and he called it the chamber of Brittany. For this cause the Norses say, that they ought, to dwell with us in this kingdom, to wit. that they belong to the crown of Brittany. And if we would be as little beholding to the See of Rome, for confirming Norway to this kingdom, as to Pope Eleutherius before, to the Lands, and say king Arthur claimed Norway, by a former Title, as Demmarke was before, or jurebelli, as a conqueror, and the Pope did nothing, but confirm these, or one of these Titles, it sufficeth to asscribe the judgement of that question to the See Apostolic. This seemeth to me, to confess and acknowledge great, and ample prerogative in the Pope of Rome in spiritual matters, and directing also of temporal to a spiritual end, as Catholics now attribute unto him, or he demand. And yet we are by these Protestans (who freely acknowledge the Popes and church of Rome then to have been holy) assured that the holy Pope and court of Rome, so practised it. That our king, Christianus optimus fuit, king Arthur was an exceeding good christian, who sought, & accepted it, & both he the Bishop & clergy and the whole kingdom so approved thereof, that it was by public authority received for a law in this nation, and ratified both by our Britan's, Saxons, & Normans after them. For it is set down in this law before, that from that time the Norses or Norwegians claimed privilege to be free here, by those proceedings. Which is more plainly expressed afterward in the same law in these words by Protestants translation: The people of Norway may, and aught from henceforth, dwell, & remain in this kingdom, with us, as our loving and sworn Brethren. Qua de causa possint & debent praedicti decaetero nobiscum cohabitare, & remanere in regno, sicut coniurate fratres nostri (Guliel. Lamb. in leg. Eduardi sup. Richard. Hackluyt p. 245.) And the motive whereupon the Pope then so proceeded, in annexing and confirming the kingdom of Norway to the crown of Brittany, seemeth to be the very same, the spiritual good both of that country, this kingdom also, and the church of God, in ordine ad spiritualia. Which the present Pope and Catholicque divines allege ordinarily, for privileges of the See Apostolic, in such causes, the spiritual good and help of all, or many, and hurt of none at all. For besides many histories of those times so testifying, and to be passed over, it is recorded in these very laws themselves so warranted by Protestants and antiquities. (Leges S. Edwardi supr. titul. de jure & Appendicijs.) Fuerunt gentes ferae, & indomitae, non habuerunt legem Dei, nec proximi, fuerunt autem ibi Christiani occultè. Arthurus autem Christianus optimus fuit, & fecit eos baptizari, & unum Deum per totam Norweiam venerari, & unam fidem Christi semper inviolatam custodire. caperunt universi proceres Norweia uxores suas de nobili gente Britonum tempore illo, unde Norwegienses dicunt se exijsse de gente, & sanguine regnihuius. They were wild and barbarous nations. They had not the law of God, nor neighbour, but there were Christians there secretly. But king Arthur was an exceeding good Christian, and caused them to be baptised, and throughout all Norway to worship one God, and to receive and keep the faith of Christ inviolably, all the noble men of Norway took wives of the noble nation of the Britan's. Whereupon the Norwegians say, that they are descended of the race and blood of this kingdom. And then immediately followeth that which is cited before: The aforesaid king Arthur obtained in those days of the Pope and Court of Rome, that Norway should be for ever annexed to the crown of Brittany. Whereby it seemeth by these Protestants, the motive of the Pope to join Norway to the crown of Brittany, was the spiritual good of both kingdoms, and the church of God, king Arthur so worthy a christian, having procured so strange and happy an alteration in the kingdom of Norway; his victories there against the barbarous giving free liberty and access to such christian preachers, as by the Pope's licence, and allowance were directed thither. For S. Kentegern, made Bishop by S. Palladius the Pope's Legate, if we may believe the puritan historian of Scotland: went seven times to Rome, and the Pope sent him to perform the work of the ministry enjoined 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 destinavit. Georg. Buchan. Rerum Scotic. l. 5. Rege 42. pag. 146. joh. Capgr. in Catal. in S. Kentegerno. And as our Protestants with others testify this Apostolic man, thus warranted and privileged, sent of his disciples some to the Orchades, to Norway, and Island, that they might receive the light of faith by their instructions. For he had in his college at Elguel in Walls, three hundred, sixty, and five learned men, always so prepared to preach. (Bal. l. de Scriptor. centur. 1. in Kentegerno Elguensi. Cap. supr. eod. Hector Both. Scot hist. l. 9) Ex discipulis suis quosdam ad Orchadas, ad Norwegiam & Islandiam misit, ut eorum instructionibus fidei lumen reciperent, nam in Elguensi collegio, trecentos & sexaginta quinque literatos viros ad id semper paratos hahebat. And to add further to the honour of the See Apostolic of Rome, by the example of this most blessed man S. Kentegern, he never being but an ordinary Bishop sometimes in Walls, sometimes in Scotland, yet by the privilege he had from the Popes of Rome in that kind, besides his labours here in Brittany, Norway, and the remembered other places, to write in a Protestant Bishops words. (joh. Bal. centur. 1. in Kentegerno in Elguen.) Formam primitivae seruavit Ecclesiae, Apostolico more pedes ad praedicandum porrexit, plaerosque ad fidem convertit, Apostatas revocavit, Pelagianos ciecit, nondum renatos baptizavit, simulachra subvertit, Ecclesias construxit, agrotis ministravit, languores curavit, atque in magna vixit abstinentia, praedicabat ad flumen usque Fordense, & ad mare Scotium, Caledonos, Athalos, Horestos ac vicinarum Albainae regionum Incolas, docendo, movendo, hortando, ad verae pietatis obseruationem instigavit. He kept the form of the primative church, after the manner of the Apostles going on foot to preach, he converted very many to the faith, recalled Apostats, cast forth Pelagians, baptised those that wanted baptism, overthrew the Idols, builded churches, ministered to the sick, cured diseases, and lived in great abstinence: he preached even to the river of Fordune, & the Scottish See, he incited by teaching, admonishing, and exhorting to the observation of true piety, the Caldonians, Athals, Horests, and the inhabitants of the Regions near to Albania. This holy Bishop being first Bishop of Glascow in Scotland, came into Walls about the year of Christ 560 and there settled an episcopal See, he being the first Bishop thereof by the river Elwy, and notwithstanding he was at the first resisted therein by Malgo, or Malgocunus a British king in that country, yet his authority and power so prevailed, that to speak in a Protestant Bishop's phrase. (Hector Both. hist. Scot in Kentigern. Godwin. Catalogue. in Assaph. 1. The king at last was content to allow the same church to be an episcopal see, and moreover to bestow upon it, diverse Lordships, manners, immunities, and privileges. Kentegern having stayed here some number of years gave over his Bishopric unto a disciple of his named Assoph, a man of great virtue and learning, who writ the life of his Master Kentegern; and besides that he was disciple to so great a patron of the Apostolic Roman See, to give Evidence that he himself was so also affected, notwithstanding there were then many Bishops, and Archbishops also in Brittany, yet a Protestant Bishop writeth. (Bal. centur. 1. in Asapho.) à Pontificis Romani discipulis Angliam adventantibus, authoritate & unctionem accepit. He received both authority and consecration from the disciples of the Pope of Rome, that came into England, and lived until the year of Christ 590. claruit anno à communis salutis origine 590. Within four years of S. Augustine's coming hither. Before which time also and in this age S. Iuo a Persian by birth, and an holy Archbishop, was sent by the Pope of Rome into this our Brittany or England, together with Sithius his Nephew, Inthius his Kinsman, and others of whom the Town yet called S. Iues in Huntingdon shire, where about he most lived taken the name, dying after many years in the year of Christ 600. or there about, being here long time by the Pope of Rome his mission before S. Gregory his sending S. Augustine hither. john Capgrau. in S. juone. Flor. Wigorn. an. 600. An●…r. Leucand. & Got●…elin. in vita eius. Neither were our own Archbishops that lived in this age after S. Dubritius, Vodinus and Samson otherwise affected in this matter. First S. Samson being driven by the pagans from York, Pyramus, or Pyrannus, chaplain to that great friend of the Roman See, king Arthur was Archbishop there, convocato Clero & populo, with common consent, and consecrated by S. Dubricius the Pope's Legate, and primate here then, no other being to consecrate him. (Galfrid. Monum. histor. Reg. Brit. lib. 9 cap. 8. Matth. Westm. an 522.) The immediate successor to S. Dubricius, both in his legatine power from the See of Rome, and primate Metropolitan here, in those times by common consent of writers, Protestants and others was, (Godwyn. Catalogue. in S. David's. 1.2. and Landaffe 1. Bal. centur. 1. in Dubrit and David. Capgrau. Catalogue.) that glory of this nation, S. David, to whom S. Dubritius resigned in his life, living as an Exemite. Delicto Episcopatu eremiticam vitam elegit ac tenuit. S. David by his legatine power translated the Archbishops See from Caerlegion, where it was instituted by Pope Eleutherius, to Menevia, S. David's, of this name, where it after remained. (in S. Dubrit. & S. David. Giral. Cambr. itinerar. Cambr. Capgrau. in S. David.) We read of this our holy and learned Metropolitan, that having expelled the Pelagian heresy, and restoring the true faith, Saint David was constituted Archbishop of all Brittany, and his city dedicated the Metropolitan See of all the country, see that whosoever should govern it, should be Archbishop: Therefore all heresy being expelled, all the churches of Brittany, received the manner and Rule by the Roman Authority, monasteries or builded in all places, and S. David was made the highest protector, chiefest preacher, from whom all received the Rule, and form of well living. He was an order, correction, and imitation to all: learning to the Readers, life to the needy, nourishment to Orphans, a susteyner of the naked, the head of the country, a Rule to monks, life to seculars. Expulsa haeresi, fides sanis pectoribus reboratur, & sanctus David totius Britanniae Archiepiscopus constituitur, necnon civitas eius totius patriae Metropolis dedicatur, ita ut quicumque eam regeret, Archiepiscopus foret. Expulsa itaque haeresi, omnes Britanniae Ecclesiae modum & regulam Romana authoritate acceperunt. Monasteria per loca construuntur, & sanctus David summus protector, summus praedicator, à quo omnes normam atque formam rectè vivendi 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 tell us. (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, who taking the charge of London upon him the year 553. the year 586. he with Thadiorus Bishop of York, taking their clergy, and relics of Saints, with them, get them into Walls and Cornwall to the rest of their countrymen, whom the Saxons had drowen thither. So that except these Protestants deceive themselves and others, this Archbishop of London and Thadiorus of York also must needs be of the same mind with the others before for the Roman spiritual power in this nation; for these Protestants, (Godwyn Catal. in S. David's 1.2.) telling us, that S. Dubritius lived until the year of Christ 522. and S. David which succeeded him, sat long, to wit 65. years, they both must needs be made Bishops under him, and their flying into Walls and joineninge with the Britan's there, doth plainly convince, that they were of that opinion: for if S. David was now dead, which cannot appear, yet most manifest it is, that both S. Kentegern and S. Asaph, those most worthy Bishops chiefest than in those parts, and all Brittany also, if S. David was dead, were long time living & ruling after this, and yet such patrons of the Roman spiritual power, with their whole clergy, as before is evidently proved by these Protestants, that no Catholic may yield more to the See of Rome in these, than they did in those days. And if S. David was dead; yet the next successors of him in that archiepiscopal See, which were Cenauc and S. Teliaus or Eliud, must needs also succeed him in that opinion of him towards the Roman See: for though little is written of Bishop Cenauc, but only that he was Bishop of Pattern and after successor to S. David in the See archiepiscopal of S. David's, this sufficiently convinceth it, for the Bishopric of Pattern being then under the jurisdiction of S. David, 〈◊〉 cannot think that the Bishop thereof was otherwise affected in this matter, than his so holy and learned Metropolitan, to whom he owed obedience. And his very being Archbishop of Menevia immediately after S. David doth prove the same by these Protestants before, (Godwyn. Catal. in S. David's. Girald. Cambr. itiner. Cambr. antiquit. eccles. Meneven. apud Godwyn. supr.) whoe have told us, that by the power of the Roman See, Menevia was made the Metropolis, and this Bishop did not, nor could accept it in any other sense, or by other Title, of S. Teliaus the matter is more manifest, more being written of him by Protestants and others, that he was Scholar to S. Dubritius the Popes Legate, the undivided companion of S. David, in their holy pilgrimadge, not only so far as Rome, but to Jerusalem itself where he was consecrated Bishop, and after his return home, and the death of Cenauc, being Archbishop of Menevia, then had principality over all the churches of the west Brittany unto the end of his life. Principatum super omnes ecclesias occidentalis Britannia usque ad ●…em vitae sua tenuit. (Godwyn in Landaffe. Girald. Cambr. Caius antiquit. Cantabrig. l. 1. pag. 146. Catal. Epis. Landaf. joh. Capgr. in cattle in S. Thellao. Engl. Martyrol. die 25. November.) And was Archbishop there at, and after also by some, the death of S. Augustine. For it is evident by the British history, as it is allowed by our Protestants, and by their own chronology of the kings of Brittany, that S. David himself lived within 16. years of S. Augustine's coming hither. (Galfrid. monum. histor. Reg. Brit. l. 11. cap. 3.) Tunc obijt sanctissimus urbis Legionum Archiepiscopus Dauid Menevia civitate, intra Abbatiam suam, & iubente Malgone Venedotorum Rege in eadem Ecclesia sepultus, pro eo ponitur in Metropolitana sede Kincos Lampaternensis. Ecclesia Antistes, & ad altiorem dignitatem promovetur. Then David the most holy Archbishop of the city of Legions, died in the city of Menevia within his own Abbey, and by command of Malgo king of North walls, was buried in the same church Kincus (he which by others before is called Cenauc) Bishop of the church of Pattern, is placed in the Metropolitan See, and promoted to an higher dignity. For as these Protestants, Matthew of Westminster, and others are witnesses. (Protest. Catalogue. Rer. Britan. in Malgo. Matth. West. an. 586 581.) this king began his Reign in the year of Christ 581. or 580. so that by this calculation, there cannot be from the death of S. David dying in this king's time, and the coming of S. Augustine hither by all accounts in the year 596. above 15. or 16. years at the most. So that we either must say, these two. Successor of S. David lived a very short time, after they were called to that dignity (the contrary whereof is set down before) or that S. Telaus this patron of the See of Rome, and a canonised Saint of that church, was living in the time of S. Augustine's preaching in this kingdom. Which is the more confirmed by all those histories, which relate the opposition of some British Bishops and religions men 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 city of Legions, and yet not any one of them maketh the least mention, that any Archbishop did either resist S. Augustine, or pretend the least dislike of the spiritual supremacy in the See of Rome, or gainsay any order or decree of the blessed Pope S. Gregory which sent him hither, nor any Protestants though diverse of them name the Bishops as they conjecture 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.) do once name S. Telaus, or any Archiepiscopal See, at S. David's, or any other place in Walls at that time, to have consented to that opposition. harding in his Chronicle maketh this matter plain, that the Britan's which gainsaid S. Augustine did not deny the supreme spiritual power of the Pope of Rome in Brittany at that time, but rather defended and maintained it, and thereby also, as they thought, did justly refuse S. Augustine, for when he demanded obedience of them thus they answered by this Author: joh. harding Chronicle cap. 88 in Ethelbert king of Saxons fol. 83.84. To which Britons answered that they not knew That he had such estate in all Brittany, For they had three Archbishops, to obeyu, Of Caerlion, London and York city By Bishops of Rome granted to us & ordinate Full long afore ye had such dignity Wherefore we will obey no new primate And specially none English new prelate, For Englishmen and Saxons have us noyed, And have our Land and all our kin destroyed. Where we see the Britan's were so far from disallowinge the Pope's Authority in such things, that by the same they both claimed, and maintained the power, and prerogatives, of three Archbishops, among them, now four hundred years since But these Protestants themselves with others acknowledge, that the most renowned Bishops that were in this kingdom at that time, both received the Authority of the Pope of Rome, and submitted themselves to S. Augustine his holy Legate. Of the holiness and learning of S. Assaph, I have spoken before, yet a Protestant Bishop saith of him, (Bal. centur. 1. in Assaph.) A Gregorij Pontificis Romani discipulis Angliam adventantibus, authoritatem accepit, he received authority from the disciples of Gregory the Pope of Rome that came into England. S. Asaph in the life of his Master S. Kentegern. Capgrave and others after, affirm as much of S. Kentegern. (S. Assaph & joh. Capgrau. in vit. S Kentegerni.) that he did acknowledge this high power in S. Gregory the Pope, and received power, and confirmation from him. All our histories with general consent affirm the same of S. Lethardus, the french Bishop that lived with Queen Bertha in Kent. I have proved the same of S. Iuo the Persian Archbishop, that then preached in Huntington-shire. Of S. Telaus also the Archbishop of Walls, sufficient is said already. And yet these were only the chief holy, and learned Bishops here in that time, not any one comparable to the meanest of these mentioned in any writer I can find, to have resisted either the Pope's ordinance, or his Legates authority. And to satisfy a vain objection of some Protestant writers; That S. Columbanus the holy Irish, or Scottish Abbot, whose authority some Britan's in the time of S. Augustine pretended for defence of their error in observing the feast of Easter, & not presently submitting themselues to the command of the church of Rome, it is evident by ancient histories, that both this S. Columban, and the chiefest of them, submitted themselues wholly unto it, & received both instruction and jurisdiction from 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 themselves with their associates to the Pope of Rome in all things at that time. Thus it testifieth of S. Kelian, made Bishop of Herbypolis Wirtzburg in Franconia by the Pope. (Sur. in vit. S. Kel. M. S. pervetust. apud eund. supr.) Praedicationi abstinuit, donec Romano se Pontifici praesentaret, quatenus apud Romanam sedem & integrum christianae Religionis dogma, & licentiam praedicandi acciperet. Hibernia siquidem olim Pelagiana faedata fuerat haeresi, Apostolicaque censura damnata. He abstained from preaching, until he presented himself unto the Pope of Rome, that he might receive from the See of Rome, both the sound doctrine of Christian Religion, and licence to preach. For Irland (his country) was auntiently defiled with the pelagian heresy, and condemned by apostolic censure: and there showeth how he had companions both of his journey and submission, among others Saint Columbanus, and S. Gallus, leaving the first in Italy, and the other in Almaigne. The like hath john Capgrave, and a very old manuscript which he followeth, if not the same with that of Surius. (joh. 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 Town of east France, called in their languadge Wirtzburch, and when he had been there some time in silence, he went to Rome, and receiving from the Pope power to preach, and being ordained a Bishop, returned, leaving his Companions, Columbanus in Italy, and Gallus in Almaigne. Where it is evident not only these Scottish Saints did not only submit themselves to the Pope in all matters both of doctrine and jurisdiction, but the Pope at that time extended and exercised that his supreme spiritual power, both in Italy, France, Almaigne, Britain, and Ireland, both to censure a whole nation, and to disable any to preach or exercise spiritual function without his licence. And although the kings of Brittany after King Arthur even to the desolation of the Britan's, were by all histories even of their own as Gildas, Nennius, the British history, and others, most wicked men, and such that by all testimony of Protestants, and others, their kingdom was overthrown by God for the sins of them, and their people, yet not any one of them by any history did deny this power of the See Apostolic, but even their last king Cadwalladar, as their own historian writeth. (Gildas de excid. Britan. Galfrid. mon. l. 11. histor. cap. 3.4.5.6.7.8. monum. histor.) being admonished from heaven: Nolebat Deus Britoneses in Insula Britanniae diutius regnare: that God would not have the Britan's reign any any longer in the Island of Brittany, went as he was admonished on pilgrimage to Rome, submitted himself to Pope Sergius, and died an holy Saint, in so much that our Protestants thus note of him. (Galfrid. mon. l. 12. cap. 17.18. Bed. l. 4. histor. & in Epitome. an. 688. Matth. Westm. an 688.689. Protest. annot. in Matth. Westm. an. 688.) Regnum relinquens propter Deum, Romam venit: leaving his kingdom for gods sake, he went to Rome. An other saith. (Stowe histor in Cadwallader.) Cadwallader forsaking his kingly authority, went to Rome, who after became a monk, and was buried in S. Peter's church at Rome, he was the last king of Brittany, saith Geffrey (Galfrid. Mon. l. 11. cap. 12.) And for the Archbishop of Walls to whom 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 themselves, how he or his See could be exempted from the Pope's Authority: for as these men have told us before, it was first instituted by Pope Eleutherius, in the time of king Lucius, and by the succeedinge Popes and their Legates here as is before declared, confirmed and ratified, they received their pall, the sign of an Archbishop from Rome, and after their union with the Saxons and disciples of Pope Gregory, in the time of S. Theodore Archbishop of Canterbury used it, and archiepiscopal Authority in all degrees, and by the Pope's permission and allowance, five and twenty Archbishops successively from S. David to Archbishop Samson, and had seven Bishops subject unto them until this Samson, flying the country in a time of sickness carried away the Pall into little Brittany. Among many others a Protestant Bishop thus relateth this matter. Girald. Cambren. in Itinerar. Cambr. Antiquit. eccls S. David apud Godwin S. David. Matth. Park. antiquit. Brit. Rog. Hoveden. Godwin Catalogue. in S. David's in Sampsone. In the time of Samson the See of S. David had seven Bishops Suffragans subject unto it, as the Antiquity of the church of S. David declareth, to wit, Exeter, bath, Hereford, Landaff, Bangor, S. Assaph, & Furnes in Ireland. Roger Hoveden, which I account more likely, reckoneth these, Landaffe, Lanpatern in Cardigan shire, Bangor Saint Assaph, Chichester, Hereford, and Worcester. While he was Bishop it happened the people of all that country were wonderfully vexed, with janudise, so as great numbers of them died daily of that disease. By the importunity of his clergy and disciples, he was induced to fly the country, and sailed into Brittany, where the Bishopric of Dola being void, he was strait way elected unto the same. He had brought thither with him the archiepiscopal Pall of S. David, and used it during his life, as did also his successors there, for many years, until they were compelled by the Pope, at the suit of the Archbishop of Turon, to leave it, and make profession of obedience unto him, as in former times. By this occa●…on it fell out that the Successors of Samson in Saint David's, what for want of their Pall, or for poverty, or negligence, or some other occasion, lost their Title of bishop, and to this day never recovered the same. Howbeit they used all authority belonging to an Archbishop by consecrating of other Bishops; and neither did they ever make profession of subjection unto Canterbury until the time of Henry 1. King of England. (Godwin supr. in Bernard. 46.) When Bernard Chaplain unto King Henry the first, and chancellor to his Queen, was consecrate by the Archbishop of Canterbury, julij 12. 1115. not chosen by the clergy of Walls as hitherto had been accustomed, but forced upon them by the King of England. And there with others declareth, how this Bernard took upon him the title of Archbishop, but Theobaldus Archbishop of Canterbury, proving before the Pope in the council of Rheims, by witnesses, cum suam fidem & obseruantiam cantuariensi astrinxisse: that Bernard had promised obedience unto the Archbishop of Canterbury, the cause was by the Pope adjudged against Bernard, and the See of S. David. Match. West. an. 1115. Matth. Par. an. 1115. Godwin. supr. Girald. Lambr. in Itiner. Camb. & Topogr Harps. secul. 12. cap. 46. So it is evident, that from the beginning thereof to the ending of the same, the archiepiscopal See of Walls depended of the Pope of Rome, and it was not he, but the Acts of their own Bishops, which overthrew the dignity & privileges of it, which the Popes had granted and confirmed. Of the Pope's power here after the coming of S. Augustine there is no denial among Protestants, all generally consenting that from that time now above a thousand years, the Pope's supreamacy ever ruled here in spiritual things, he changed the Metropolitone See of London to Canterbury, constituted that of York, interdicted our universities, constituted Bishops in places as seemed best to him, King Ethelbert changed his laws, and received the customs of the Romans: cassatis paternis legibus, novas Sapientum consilio iuxta Romanorum consuetudines Anglorum sermone constituit. (Bal. centur. 1. in Ethelberto.) The great flatterer of King Henry the eight, who first denied the Pope's supreamacy, and took it to himself, Polidor Vergil, speaketh of that parliament. (Polidor Verg. l. 27. pag. 689) Habetur concilium Londini, in quo ecclesia Anglicana formam potestatis nallis ante temporibus visam induit: Henricus enim Rex caput ipsius ecclesiae constituitur. A parliament is held at London, in which the church of England did put on a form of power, never seen in any time before: for King Henry was made head of the church. The first Protestant Archbishop of Canterbury speaking of the laws of that parliament plainly confesseth. (Matth. Parker. antiquit. Britan. in Tho. Cramner pag. 329.) His legibus potentia papalis quae nongentis amplius annis in Anglia duravit facile concidit. By these laws the power of the Pope, which had continued here in England above neyne hundred years, was easily overthrown. The present Protestant Archbishop of Canterbury, director to Francis Mason, and he with others in their book of pretended consecration of Bishops, speaking of the same Matthew Parker. (Fran: Mason Book of consecrat. 3. cap. 4. pag. 131. vit. Matth. Parkeri.) say: Concerning Archbishop Parker being the 70. Archbishop after Austin, yet of all that number, he was the only man, and the first of all, which received consecration without the Pope's Bulls. To this, this man himself, together with their Protestant Bishop, Godwin, Goceline and others, in the lives of the Archbishops of England do plainly testify; to this all antiquities and antiquaries agree, none dissenteth. Matth. Parker in antiq. Britan. Godwin Catalogue. in Canterbury and York, Goceline in epist. THE XI. CHAPTER. How by these Protestants the Britan's and Scots which opposed against S. Gregory's disciples, did take upon then greater or as ample power in Princes matters, as ever the Popes of Rome or their Legates did in this kingdom. BEcause our Protestant Antiquaries and writers of England do with a common consent agree in this, that the Britan's at the coming of S. Augustine hither, from S. Gregory, did truly and inviolably keep in all points that holy Religion which was planted here in the Apostles time, especially they which at the first opposed against the proceedings of that our holy Apostles. (Matth. Park. antiq. Britan. pag. 1. Godwin Conuers. pag. 43.44. Bal. l. 2. de Act. Pont. Rom. in Gregor. 1. Theatre of great Brit. l. 6. cap. 9 David Powel. in annot. in l. 2. Girald. Cambr. Itiner. Cambr. c. 1. Holinsh. histor. of Engl. cap. 21. pag. 102. Fulk. Answ. to a count. cath. pag. 40.) therefore to walk still by their directions, let us now learn of them, what was the opinion and practice of those Scots, and Britrans in this question of jurisdiction in spiritual Rulers, claimed and derived from whomesoever they will, or any of them shall please, though it is evidently proved in all ages before, that never any such was practised here, but that which was derived and approved from, and by the Apostolic Roman See. And we shall plainly see, that these their so much by them commended gayne-saiers to S Augustine, and the Pope also, as many of these men contend, did further intermeddle with Princes and temporal affairs, than the Popes of Rome, or any their Legates in this kingdom: our Protestant Antiquaries with others, write of King Frequahard or Frechard the first of Scotland son to Eugenius, in this manner. Hect. Both. lib 9 fol. 179. pag. 1. Georg. Buchan. Rer. Scotic. lib. 5. Reg. 52. pag. 160. Holinsh. histor. of Scotand in Frequahard pag. 112. Frequahard besides other his wicked behaviours, was also infected with the erroneous opinion of the Pelagian heresy. Which suspicion was the more increased, for that he used to have sundry British priests in his company: the which nation had been ever noted with the spot of that damnable infection. The nobility of the Realm moved herewith summoned him to come to a council, which they had appointed to hold of all the states, that they might there understand, if it were true or not, which was commonly reported of him. But he refusing to come, they assembled together, and besieged him in a castle, wherein he had enclosed himself, and winning the place, got him into their hands, and immediately thereupon committed him to safe keeping. This done they consult together for the administration of the Realm, whether they should quite depose Frequahard, or restore him to his place. Then it followerh how they deposed him, and sent to S. Fiacre his Brother then an Eremite in France, to govern the kingdom, but he refused it. Then these Protestants add. (Holinsh. & Buch. supr. & Hect. Both. supr.) The Lords of the land assembled themselves together in Argile, about the choosing of a new king, where by common consent, Domoald the third son of Eugenius being called thither with Bishop Conan, out of the I'll of Man, was invested king with great joy, and triumph. Where we see that S. Fiacre though next heir living in France, where the Pope's Authority was generally embraced, would not consent to the deposition of king Frequahard, to gain a kingdom, when his Brother Domoald and all those Scots which by these Protestants then opposed against the Pope's Authority, performed this with great joy and triumph. Of king Frequahard the second they write in this order. (Holinsh. histor. of Scotl. pag. 114. Buchan. Rer. Scoticar. l. 5. Reg. 54.) He was covetous, wicked towards God, a Tormentor of the just and righteous people, insatiable in all unlawful affections, such of the prelate's, as he understood to be wealthy, he rested not till he had picked one matter, or other unto them, whereby they were sure to forfeit all their Treasure unto his coffers. Buchanan addeth, which I am ashamed to translate. (Buchan. supr.) Eandem in suos furorem vertit, jugulata uxore, & stupratis filiabus, ob haec scelera communione christianorum fuit exclusus. For these wicked offences he was excluded from the communion of Christians. (Holinsh. supr.) The Bishops of the Realm, namely those two reverend Fathers, Colman, & Finnan perceiving such wickedness in the prince, blamed him sharply sundry times for the same: and at length because they saw he regarded not their admonishments, he was by them excommunicated. Thus continuing certain years in his wickedness, at length the nobles began to conspire against him, so that they would have devised a mean how to have rid him out of the way, if Bishop Colman, had not forbid them that practice. Then followeth how being miserably punished for his sins, and being at the last penitent, he was absolved of his excommunication by the same Bishop Colman: who was that great opposer against the disciples of Saint Gregory, and Saint Augustine, and disputant for the Scots against S. Wilfride. And the Bishops of Walls which were in the same opposition to the disciples of S. Gregory the Pope, were in the same case by these Protestants: One a Bishop and antiquary among them writeth, from the ancient antiquities of that nation. (Godwin Catalogue. in Landaff. Annal. eccles. Landaffen: in Oudoceus. 3.) King Morcant having killed one Frioc his Uncle, being therefore excommunicate by the Bishop, upon his absolution, besides a grant of diverse privileges unto the church of Landaff, gave Cyncirill and certain land called Cynfall, as also the churches of Ythat-Haffern. (In Guruan. 10.) Bishop Guruan excommunicated Tendur king of Brechinianc, for killing Engistill a king of that country treacherously, & for absolution had from him the gift of Lannihangel tref. cerianc. Guoderec slew his own Brother Merchion. (In Greciclus.) for which deed, he was by Bishop Grecielus excommunicate, and enjoined by way of penance before he might be absolved, to spend a year in pilgrimadge to the church of Dola in little Brittany. Garcan the son of Guinan (In Berthygion 14.) kept his own stepmother, and being excommunicate for that Incest, gave to the Bishop Marchywis. (In Bish. Cerenhir 18.) Hovel King of Glewissig by perjury circumvented Gallum the son of Cidrich, for which he was held under excommunication, by the space of a year, at the time of his absolution he gave Merthir-buceil, Merthirminor, & Tircollan. Like was the case of Ili the son of Conblus who upon the like occasion gave Gulipe. Aquod son of jova falling out with the Bishop, drove him and his men into the church of Landaff, & threw stones at them into the very church, for so doing he was excommunicate, and to be absolved, was glad to give Pennoun, with the church of Lautilul, and certain other Lands. (In Bish. joseph. 28.) Monric King of Glamorgan being excommunicate for putting out the eyes of Ergum, the son of Guriat of Gueinscot in the time of a truce, to have his absolution gave Painiprisc. Who desireth more of such proceedings by the Britan's, so recommended by Protestants, may inquire them in the ancient Annals of Landaffe, and this Protestant Bishop Francis Godwin, Protestant Bishop there, who in his treatise of that See, is very plentiful in such Examples. And this shall suffice for this short history of the Pope's preeminence and proceedings here, from the beginning of our first faith in Christ, by them and their happy instruments therein. By whom, & whose preeminence spiritual, this kingdom from that time, hath received many great and irrecomprehensible graces and benefits, both spiritual & temporal, to bind us everlastingly to honour and reverence, with all duty, that Apostolic See, and chiefest pastors thereof, successors to our most glorious first Fathers and founders in the faith of Christ, and our chief Sheephards' on earth, except we will desperately run away and cast ourselves out of the blessed flock and fold of the militant church of God, out of which there is no salvation. FINIS. Faults escaped. Pag. 42. line 1. distributor, read, distribution pag. 52. line 19 there nowned, read, the renowned. pag. 153. line 19 this, read, these. AN ADVETISEMENT. Whereas in the first hundred year it is as suppose written in the story of S. Mansuetus, that Ireland was never plainly called Scotia, I wish it thus to be qualified. pag. 34. For if we grant as some few write, that Ireland hath been called Scotia, or Scotia Maior, Scotland, or the greater Scotland, yet that is very seldom found in histories, but it is commonly called in them ancient and late, Hibernia, juernia, Inuernia, and jerne, Iris, and Ogigia little Brittany, and by the Irish themselves, Erin, when the part of great Brittany, after the name of Albania ceased, is commonly in all historians named Scotia, Scotland. Aristotil. l. de mundo Pompon. Mela l. 3. Solinus Poly. histor. c. 25. Strab. l. 4. Iwenal. satire. 2. Claudian. l. 7. Stangh. Hunfrid. Lhuid. Stow Holinsh●● hist. Hect. Both. Buchan. Capgr. in Catalogue. ●… Gryimst. in Ireland.