celebration of Masse is done in commemoration of the Passion of Christ for so hee gaue commaundement vnto his Apostles when he deliuered vnto them his body and blood saying doe this in commemoration which is in memory of my passion as though hee had said recall vnto memory that I suffered for your saluation This Masse S. Peter the Apostle is said first to haue celebrated at Antioche Albinus alij Alcuinus l. diuin offic cap. de celebrat Missae 3. Egbertus writinge how the court of the Kinge Regalis aula at Antioch was in the time of S. Peters beeinge there made a Christian church amonge other holy functions S. Peter exercised in it hee saith hee ordinarily said Masse in qua communiter populum docuit Missas celebrauit Egbert Abb. serm de incremento manifestat Cathol fide And againe serm 10. Sacerdotalem ordinem nos accepimus à Romana Ecclesia Romana autem Ecclesia ab Apostolo Petro Petrus à Christo Christus à Deo Patre qui vnxit eum oleo laetitiae hoc est Spiritu Sancto prae participibus suii iurauit dicens ad cum tu es Sacerdos in aeternum secundum ordinem Melchisedeih Verus Sacerdos erat Dominus noster Iesus Christus Ipse inuisibiliter dedit corpus sanguinem suum quando coram discipulis panem vinum in cana benedixit benedictione calesti fecit sua admirabili potestate vt sub specie eiusdem panis vini sumerent de manibus ipsius corpus sanguinem eius Ipse quoque sicut pollicitus est cum Ecclesia sua est vsque ad consummationem saeculi quotidie inuisibiliter offers per manus Ecclesiae Deo Patri pro salute mundi corpus sanguinem suum sub specie panis vini Propterea dictus est Sacerdos secundum ordinem Melchisedech qui erat Rex Salem Sacerdos Dei summi oblationem fecit Deo ex pane vino Dominus Iesus Christus discipulos suos fecit veros Sacerdotes Dedit eis potestatem conficiendi corpus sanguinem suum sub specie panis vini quando dixit ad eos Luc. 22. hoc est corpus meum quod pro vobis tradetur Hoc facite in meam commemorationem Omnem denique potestatem quae ad Sacerdotij officium ad episcopalem dignitatem spectat ab illo acceperunt Eandem autem potestatem singuli successoribus relinquerunt in illis terris in illis Ecclesijs quas eis Dominus conuertendas gubernandas delegauit Et vt nunc de reliquis taceam Beatus Petrus princeps Apostolorum in Romana vrbe presbyteros Episcopos ordinauit omnem potestatem quae ad officia eorum pertinebat eis dedit sicut ipse à Domino Iesu Christo acceperat 4. We haue receued preistly order from the church of Rome and the church of Rome receaued it from the Apostle Peter Peter receaued it from Christ Christ receaued it from God his Father who anointed him with oyle of gladnes that is with the holy ghost aboue his partakers and swore saying vnto him psal 10. thou art a preist for euer after the order of Melchisedech Our Lord Iesus Christ was a true preist Hee did inuisibly giue his body and blood when before his disciples at his supper hee blessed breade and wine and made by his admirable power that vnder the species of the same bread wine they should receaue from his hands his body and blood Hee also as hee hath promised is with his church vnto the ende of the world and doth daily inuisibly offer by the hands of the church to Goâ—…â—…he Father for the saluation of the worlde his body and blood vnder the forme of bread and wine Therfore hee is called a preist after the order of Melchisedech who was Kinge of Salem and preist of the high God and made offeringe vnto God of breade and wine Our Lord Iesus Christ made his disciples preistes Hee gaue them power to make his bodie and blood vnder the forme of breade and wine when hee said vnto them Luc. 22. this is my body which shall bee giuen for you doe this in my commemoration Finally they receaued from him all power which beloÌ„geth to the office of preisthood and episcopall dignitie And euery one of them left the same power to their successors in those contries and in those churches which our Lord commended to them to conuert and gouerne And at this time to bee silent of the rest S. Peter cheife of the Apostles in the city of Rome ordeyned preists and deacons and gaue them all power which apperteined to their offices as hee himselfe had receaued from our Lord Iesus Christ 5. And thus from S. Peter deduceth a continuall succession of sacrificinge massinge preists and Bishops in all this West part of the world And amonge others teacheth how particularly this our kingdome of England had our massinge preists and Bishops by that deduction from S. Peter and his successors in the Apostolicke see of Rome Stephanus Eduerists l. de Sacramento Altaris a learned Bishop many hundred yeares since saith sicut Magister docuerat Apostoli se alios communicando consecrationem corporis sanguinis Domini facere caeperunt fieri per vniuersas Ecclesias praedicando instituerunt As Christ theire maister had taught so the Apostles communicatinge themselues and others began to make the consecration of the body and blood of Christ and by preachinge instituted it to bee done through all churches and sheweth how the canon of the Masse was vsed by S. Peter the rest from the beginninge Primo ficbat canonis mysterium Before any thinge was added by the Popes of Rome And Paschasius Rathertus plainely saith it was the common opinion in his time that S. Peter was the Author of the canon of Masse respice in Sacramentorum celebratione instituente beato Petro vt credimus quid orat Sacerdos in canone And then hee addeth particularly that by S. Peters institution the preist praieth vâ—… fiat corpus sanguis dilectissimi filij tui Domini nostri Iesu Christi That it may bee made the body and blood of thy moste beloued sonne our Lord Iesus Christ Paschasius Ratbert l. de corpore sanguine Christi 6. I reade in an auncient Anonymus Manuscript history of this kingdome M. S. hist. incipit in principio creauit Deus cap nomina summorum Pontificum post Passionem Christi anno sequenti beatus Petrus Apostolus tenuit cathedram sacerdotalem in partibus orientis annis quatuor vbi primam Missam celebrauit Deinde venit Antiochiam vbi cathedram adeptus sedit annis septem inde venit Roneam The next yeare after the Passion of Christ S. Peter the Apostle held his preistly chaire in the parts of the east foure yeares where hee first celebrated Masse From thence hee came to Antioch where obteyning the chaire hee sat seuen yeares from thence hee came to Rome The auncient
natal l. 5. Antonin part 1. Volater l. 7. Guliel Eisengr cent 1. fol. 148. pag. 2. This for Aqueus where he was Bishop For S. Lazarus his beeing a massinge preist and his saying of Masse at Marssiles in Fraunce where hee was Bishop the holie vestiments in which hee said Masse beeing to this day preserued and to be seene in the cathedrall church there ar sufficient witnes In Cathedrali Ecclesia vestes in quibus Missam celebrabat adhuc hodie conscruantur monstrantur Demochar l. 2. contr Caluin c. 32. Petr. de natal l. 1. c. 72. Antonin part 1. tit 6. cap. 19. Guliel Eiseng centen 1. fol. 149. 16. How famous S. Martial disciple of S. Peter and sent into Fraunce by him was in many parts of that nation so wel known to our British Druides in those dayes it is not vnknowne to any antiquarie of these contries And as little ignorance can any man pretend that hee was a massinge sacrificinge preist for so renowned hee was for this that the infidels themselues then knew it amonge whome the cheife idolatrous preist or Druid of Limogen as the french Annales tel vs forsooke the towne by reason of an Hebrue called Martiall who being come into Gaule vseth not wine nor flesh but when he offereth sacrifice to God si non que au sacrifice de Dieu Who buildinge a chappel there celebrated Masse in it Celebré le Sainct sacrifice de la Messe S. Aurelian in vet S. Martialis Doctor Puel D. Tigeon Cl. March Ro. Seigneur de Faux Augenin histor Gallic in S. Martial Vincent in specul hist cap. 41. Io. Gualt Chronolog ecclesiasticopol an Do. 56. And in that citie still remayneth the holy altar on which hee vsed to say Masse whereof hee himselfe maketh mention in his epistle ad Burde galenses for that cause so honored that it is by publick edict of parlament examining and approuing the truth of that history from auncient time decreed that seuen candels should continually bee kept burninge before it the body of that their Apostle beeing buried neare vnto it Florimund Remund de Origen haeres l. 8. cap. 12. edict inter log parlam Galliae de hac re Annon videtis S. Martialem ad Burdegalenses nostros scripsisse se aram Deo Israelis martyri ipsius Stephano dedicasse ea ara in ciuitate Lemogicum vbi Apostolus ipse Aquitaniae quiescit conspicitur aedificata à Principe Stephano quem ad Christianismum ipse conuerteret ante eam noctes diesque ardent septem candelae iuxta antiquam istam fundationem in parlamento nostro disceptatam confirmatam 17. And this holy Saint and Apostle of Aquitaine himselfe teacheth what great honor and reuerence is due to Christian sacrificing preists and what an excellent sacrifice they offer of Christs sacred body blood in holy Masse thus he writeth to his late conuerted Christians S. Martial Episc ad Burdegales cap. 3. honorabatis Sacerdotes qui decipiebant vos sacrificijs suis qui mutis surdis statuis offerebant qui nec se nec vos iuuare poterant nunc autem multò magis Sacerdotes Die omnipotentis qui vitam vobis tribuunt in calice pane vino honorare debetis Before you were conuerted to Christ you did honour your preists which deceaued you with their sacrifices which did sacrifice to dumbe and deafe statues who could neither helpe themselues nor you But now much more you ought to honour the preists of God almighty which giue vnto you life in the chalice and liuelie breade And a little after speaking more plainely of this holy sacrifice offered vnto God vppon the altar hee saith Sacrificium Deo Creatori offertur in ara Christi corpus singuinem in vitam aeternam offerrimus Quod Iudaei per inuidiam immolauerunt putantes so nomen cius à terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam praestandam mortem effugandam hoc enim Dominus noster misit nos agere in sui commemorationem Sacrifice is offered to God our Creator vppon the altar We offer the body and blood of Christ for euerlasting life That which the Iewes did offer through enuy thinking to abolish his name from the earth wee offer this vppon an hallowed altare knowinge that by this onely remedy life is to be giuen vnto vs and death to bee auoided For this our Lord Iesus commaunded vs to doe in his commemoration 18. Thus this holy Saint that stilleth himselfe The Apostle of Iesus Christ who as hee saith was present with Christ in his life when hee was buried and see him after his resurrection Martial epist. ad Burdegal epestol ad Tholosanos was one of his 72. disciples was by speciall commaund of Christ vnto S. Peter whose disciple hee after was sent by him to bee the happy Apostle of that contrie And I haue rather amonge many others in the like condition cited this history of S. Martial because morally to speake the best learned Druids others of this our Britanie where the cheifest and commaunders in that sect remayned could not bee ignorant of these thinges for both S. Aurelianus successor immediate to S. Martial at Limogen and S. Martial also himselfe are most worthy witnesses that Sigebertus the summus Sacerdos high preist Arch-flamen and cheifest of the Druids sect in those partes was by S. Martial conuerted to this his holy sacrificinge and massing Christian Religion S. Aurelian in vit S. Martial Martial epistol ad Burdegal cap 3. And S. Aurelianus doth make this his holy conuersion so famous that it could not be concealed from the rulers of the Druids Religion in Britanie whom it so much concerned Aurelian supr annotat in S. Martial for presently after Benedicta wife of the Prince of that Prouince was conuerted by S. Martial this high preiste of the Druids Sigebert being also conuerted did breake in peeces all their Idols destroyed their Temples except the Temple dedicated to the vnknowne God and shiuered the altars of the diuils into dust Ipsemet Sigebertus Pontifex Idola omnia confregit minutim Templa euertit excepto Templo ignoti Dei altaria daemonum in puluerem Which S. Martial himselfe doth sufficiently insinuate when hee saith dum altaria daemonum in puluerem redigerentur aram ignoti Dei ad consecrationem reseruari iussimus Quia dedicata in nomine Dei Israel testis ipsius Stephani qui pro eo à Iudaeis passus est S. Martial sup cap. 3 when the altars of the deuils were beaten into dust wee commaunded the altare of the vnknowne God to bee reserued for consecration Which was dedicated in the name of the God of Israel and Martir Stephen who suffered for him by the Iewes 19. And if wee come to the nearer parts of Fraunce Paris Rouen Britany Normandy Picardy and all the sea coaste we shall euidently see that no other doctrine or
satisfactory for sinnes as S. Alexander by these protestants teacheth they haue often told vs before that it was soe esteemed from the first institution thereof by Christ That which hee saith how it ought to bee solemnized with vnleuened breade was also as the protestants besides the generall practise of the Latine church assure vs the ordinance of Christ himselfe and the lawe it selfe as a Protestant Archbishop with others thus expoūdeth this confirmatory decree of this holy Pope Ioh. Whitguife answ to the admonit sect 1.2 pag. 98. and def of the answ pag 594. Alexander was a good and godly Bishop it is reported in some writers that hee appointed vnleuened breade to bee vsed in the Eucharist because that Christ himselfe vsed the same accordinge to the lawe written Exod. 12. Deuteron 16. The wordes pridie quà m pateretur the day before Christ suffered vnto the words hoc est corpus meum this is my body were not newly added by Pope Alexander but declared by him to bee the institution of Christ himselfe and so of necessitie to bee vsed For these hee testifieth thereof Alexand. 1. epist. 1. ad omnes Orthodox Tom. 2. concil de conse dist 2. nihil in Sac. Ipsa veritas nos instruxit c. Christ Iesus truth it selfe hath instructed vs to offer the chalice and breade in the Sacrament when hee saith Iesus tooke breade and blessed it and gaue to his disciples sayinge Take and eate for this is my body which shall bee giuen for you likewise after hee had supped hee tooke the chalice and gaue to his disciples sayinge Take and drinke you all of it for this is the chalice of my blood which shall bee shed for you for remission of sinnes For offences and sinnes are blotted out with these sacrifices offered vnto our Lord. And therfore his passion is to bee remembred in these by the which wee are redeemed and often to bee recited and these to bee offered vnto our Lord. With such sacrifices our Lord will bee delighted and pacified and forgiue great sinnes For in sacrifices nothinge can bee greater then the body and blood of Christ. Nor any oblation better then this but this excelleth all Which is to be offered to our Lord with a pure conscience and to bee receaued with a pure minde and to bee reuerenced of all men And as it is better then all others so it ought more to bee worshipped and reuerenced Quae pura conscientia Domino offerenda est Pura mente sumenda atque ab omnibus veneranda Et sicut potior est cateris ita potius excoli venerari debet 8. This was the opinion of this holy Pope and all good Christians vnder his charge in that prime age of Christianitie and hereby wee perfectly knowe that S. Alexander did not add any new thinge to the holy sacrifice of Masse but only proposed the ordinance and institution of Christ himselfe to bee followed and obserued as is euident in that I haue cited from him wherby it appeareth that what he wrote in that matter ipsa veritas nos instruxit that Christ the infallible truth did teache and so instruct and institute as euidently is proued by comparinge those wordes which these protestants say S. Alexander added in the Masse to the institution of Christ as it is deliuered in holy scriptures by the Euangelists and S. Paule The words supposed to bee added bee these Qui pridie quà m pateretur who Christ the day before his passion tooke breade into his holy and venerable hands and lifting vp his eyes towards heauen to thee God his Father omnipotent giuinge thanks vnto thee blessed it brake and gaue to his disciples saying take and eate you all of this For this is my body All vnto the last wordes for this is my body They say were S. Alexanders addition But S. Paul as hee is translated by our protestants hath the same from Christs institution in this maner 1. Corinth cap. 11. vers 23.24.25.26 I haue receaued of the Lord that which also I deliuered vnto you that the Lord Iesus the same night in which he was betraied tooke bread and when hee had giuen thankes hee brake it and saide take eate this is my body which is broken for you doe this in remembrance of mee After the same maner also hee tooke the cup when hee had supped sayinge this cup is the new testament in my blood this doe yee as oft as yee drinke it in remembrance of mee For as often as yee eate this bread and drinke this cup yee doe shew the Lords death till hee come Wherfore vvhosoeuer shall eate this bread and drinke this cup of the Lord vnvvorthily shall be guilty of the bodie and blood of the Lord. The like haue the Euangelists S. Matthew Marke and Luke from the wordes and institution of Christ himselfe Matth. cap. 26. Marc. cap. 14. Luc. cap. 22. 9. And it plainely appeareth by that is said that without these wordes or their equiualent it is vnpossible to obserue the institution and commaundement of Christ in this behalfe And therfore our most learned holy and auncient contriman S. Albinus or Alcuinus Remigius Antisiodorensis and others after them confidently and truely say Albin Flac. Alcuin l. de diuin officijs cap. de celebratione Missa Remigius Antissiodor in exposit Missae Hoc quod sequitur qui pridie quam pateretur vsque in memoriam facietis Apostoli c. This which followeth who the day before hee suffered vnto those wordes you shall doe it in my commemoration the Apostles had in vse after the ascension of our Lord. Therefore that the church might celebrate a continuall memory of her redeemer our Lord deliuered it to his Apostles and the Apostles generally to the whole church in these words without which no tonge no Region no citie that is no part of the church can consecrate this Sacrament Which the Apostle doth make manifest sayinge for I haue receaued of our Lord which I haue also deliuered vnto you that our Lord Iesus the night when he was betrayed tooke breade and the rest Therfore by the power and wordes of Christ this breade and this chalice was consecrated from the beginninge is euer consecrated and shall be consecrated For he speakinge his words by his preists doth by his heauenly blessing make his holy body and blood 10. S. Ambrose relateth this in the same maner in these wordes Ambros l. 4. de Sacramentis cap. 5. vis scire quia verbis caelestibus consecratur c. Wilt thou knowe that consecration is done by heauenly wordes receaue what the wordes bee The preist doth say make vnto vs saith he this oblation ratified reasonable acceptable which is the figure of the body and blood of our Lord Iesus Christ Who the day before hee suffered did take breade in his holy hands and looked to heauen to thee ô holy Father omnipotent euerlastinge God giuing thanks blessed it brake it and beeinge broken gaue to his disciples sayinge take and
deceaue vs it so signifieth foure times in that chapter Accordinge to that saying of Christ by English Protestants My flesh is meate in deed and my blood is drinke in deede Ioh. cap. 6. v. 55. And their frēd Frosterus with other Hebritians acknowledgeth that it is taken for flesh euen in sacrifices and citeth Gen. 3. Exod. 18.1 Samuel 14.2 Samuel 9. psal 136. Prouerb 30. and concludeth with Malachias c. 1. v. 6. In which places the word is Lehem the same which in this place of Leuiticus And the cited protestants correctors of Gallatinus bringe Rabbi Dauid Kimhi in Serassim apud protest sup alleaging for this reading of Lehem not onlie this place of Leuiticus but cap. 8. Deuter Numer 28. Ioh. cap. 6. Where they proue this to bee sense of that place and of the Hebrue word signifying there the most holie sacrifice of Catholick Christians 2. They further proue it by the auncient Rabbins R. Simeon others Francisc Stanc sup l. 10. c. 7. in Gallatin That when this sacrifice should bee offered all others were to cease and this to be celebrated in bread and wine and by the great power of words from the mouth of the preist this sacrifice on euery altare shall bee chaunged into the body of the Messias Virtute ingenti verborum Sanctorum quae ab ore Sacerdotum manabit illud omne sacrificium quoad in vnaquaque ara celebrabitur in corpus Messiae conuertetur And this is no more then our English Protestants doe by publicke allowance publish and print both of the doctrine of the primatiue church of Christ and themselues also in this some of them assure vs the holy Fathers taught that breade is made the body of Christ. It is chaunged not in shape but nature Christes body is made of breade and his blood of wine The preist by secret power doth chaunge the visible creatures into the substance of Christs body and blood The bread doth passe into the nature of our Lords body The primatiue church thought the sanctified and consecrated elements to bee the body of Christ. Mason pag. 243. Parkins pag. 153.154 Morton appeale l. 2. c. 6. Sutcliff Subuers pag. 32. Feild pag. 150. 3. And to shew that diuers of the best learned of them for themselues are wholly of this opinion besides diuers cited in other places one of their most iudicious writers writeth with publick priuilege Couel def of Hooker pag. 116.117.276 The omnipotency of God maketh it his bodie And againe To these persons preists God imparteth power ouer his mistical bodie which is the societie of soules and ouer that naturall which is himselfe a worke which antiquitie calleth the making of Christs bodie And confesseth it for a reasonable satisfaction to say it is done by transubstantiation And in an other worke speakinge of this preistlye power hee addeth Couel examin pag. 105 By blessing visible elements it maketh them inuisible grace it hath to dispose of that flesh which was giuen for the life of the world and that blood which was powred out to redeeme soules And yet if wee neither had the auncient Rabbins nor Fathers thus allowed vnto vs by protestants neither the consent of forreine and domesticall protestants in this matter but stand onely vpon the text of holy scripture it selfe in that one chapter of Leuiticus and let it bee graunted that the word Lehem may signifie in that place Breade as probably as flesh or more probably if any man would so desire yet seing wee finde it so often as foure times in one chapter Leuit. cap. 21. per totum The bread of God with an excellency aboue other bread and offered in sacrifice to God by preists that are appointed and commaunded to bee so extraordinarily holy by annointing with oile blessings and sanctifications and to bee so chaste continent and holy as is there commanded knowing it was there but a figuratiue sacrifice a figure of a more excellent to come and preisthood also when we see no such thing either for preistly dignitie or holy sacrifice in the Sacramentary Religion but all reallie and truely verified in the Catholicke Romane Church wee must needes interpret it of the holy preisthood and sacrifice thereof 4. Wee reade in the same booke of Leuiticus often mention of the sacrifice Thodah in one the seuenth chapter v. 11.12.13.14 Leuitic cap. 22. v. 28. there is diuers times sett downe this Sebac Thodah sacrifice Thodah And it is described to bee Caloth Matzoth Our protestants translate it Sacrifice of thāks giuing vnleuened cakes and Caloth Beluloth vnleuened wafers by our protestants translation Who there can it also v. 13.15 Sacrifice of thanksgiuing of peace offerings And againe Sacrifice of peace offerings for thanksgiuing Such was the dignitie of this sacrifice at least in that which it prefigured for of it self but meane as we see that as many learned protestants Theodor Bibliāder Franciscus Stancarus the English Protestant Bishop D. Morton and others assure vs erat apud veteres Hebraeos dogma receptissimum It was a moste commonly receaued opinion amonge the olde Hebrues that at the cominge of the blessed Messias all other legall sacrifices should cease and onely the sacrifice Thodah of thanksgiuing praise confession should bee celebrated and that to bee celebrated with bread wine Theod. Bibliād 2. de Trinit pag. 89. Francis Stancar in emēd lib. Petr. Gallatin l. 10. Morton appeale Hieronym à Sancta fide l. 1. contr Iud. cap. 9. Talmuld apud eund 16. Froster Lexic v. Thoda 5. And to make all sure from exception the Prophet Dauid testifieth as much psal 50. v. 7.8.9.10.11.12.13 For making relatiō in the 49. by the Hebrues 50. psalme how God would reiect the sacrifice of the Iewes and haue a new more pleasinge sacrifice offered vnto him when hee had reiected the former hee addeth for the new that was to continue Sebac Leholim Thodah Sacrifice to God Thodah Where both by the sacrificing Verb Sebac and Thodah to bee offered in sacrifice vnto him he addeth of them that shall offer it and thou shalt glorifie mee as our protestants translate it And wheras in Leuiticus is onely mention made of cakes or wafers in this sacrifice the same Prophet Dauid in the 116. psalme as the Rabbines before maketh also mention of the cup or challice in this sacrifice For saying there psal 116. v. 17. I will sacrifice the sacrifice Thodah Sebac Thodah hee saith also as our Protestants translate v. 12.13 What shall I render vnto the Lord for all his benefites towardes mee I will take the cup of saluation and call vppon the name of the Lord. Where the Hebrue readeth I will lift vp or offer Ese the cup of saluation for that which in the Greeke Latine and Protestant English is I will take the cup or chalice calicem salutaris accipiam of saluation So that if wee will iustifie both readings it is euident that an holy chalice was both to bee offered and receiued in
thinges deliuered by the tradition of the Apostles saith S. Basil l. 5. de vniuersal eccl this tradition did commend the words of long prayer and consecration ouer the breade and chalice set downe in order multifariam digesta super panem calicem prolixae orationis consecrationis verba commendauit Irenaeus saith the church receaued this order of sacrifice from the Apostles and in his time offered it to God in all the world Oblationem noui testamenti Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo Irenaeus l. 4. cap. 32. contr haeres The auncient learned Bishop Stephanus Eduensis writtinge of this holy sacrifice setteth down the maner how the Apostles practised and preached it Stephan Eduen Episc l. de Sacramento Altaris cap. 20. Sicut Magister docuerat Apostoli se alios communicando consecrationem corporis sanguinis Domini facere caeperunt fieri per vniuersas Ecclesias instituerunt Primo sine aliquo ornatu fiebat canonis mysterium postea cum canone legebatur epistola Euangelium Deinde à Romanis Pontificibus quibusdam additis ad ornatum decoratum Ecclesiae celebranda aliqua susceperunt As Christ theire Master had taught them the Apostles communicating themselues and other began to make the consecration of the body and blood of our Lord and preachinge instituted it to bee done throughout all churches First without any ornament the mistery of the canon of Masse was practised afterward with the canon were reade the epistle and Ghospel After this somethings for ornament were therto added by the Popes of Rome the churches receiued the rest to be celebrated 3. Where wee see the whole body and substance of the Masse consistinge in the holy canon perfected practised and deliuered by the Apostles And what was after added by the Popes of Rome were onely ceremoniall for honor and ornament sake and not necessitie as hee there expresseth and I wil demonstrate herafter by our protestants themselues and for this place their prime man and first protestantlye made Archbishop testifieth as much as this holy Bishop hath done before For he saith plainlie Matth. Parker l. de Britan. antiq cap. 17. pag. 47. that the order and forme of Masse which the Apostles vsed and deliuered to the church ducētis āplius ānis in prima Ecclesia durauit continued aboue two hundred yeares in the primatiue church without alteration And then beeing somewhat altered by Pope S. Zepherine the chaunge which was made was to a more excellent forme and matter Ad pulchriorem materiam formamque S. Proclus Patriarch of Constantinople and successor to S. Chrisostome there testifieth that Saint Clement receaued the forme of Masse from the Apostles and published it to the world Proclus tractat de traditione diuin Liturgiae infra cap. Quia Sacrosancta illa mysteria à Sanctis Apostolis sibi reuelata in lucem edidit And how daily after Christs Ascension they assembled and found great comfort in this holy sacrifice of Christs body and blood said Masse with longe prayers Cum multam consolationem in mistico illo Dominici corporis sacrificio positam inuenissent fusissimè longa oratione Liturgiam decantabant and more plainely as hereafter preferringe it before all other holy duties and exercises And Amalarius Fortunatus maketh this reason why the forme and order of this sacrifice was by our Sauiour recommended to the care of the Apostles Amalar. Fortunat l. 3. de Eccles offic cap. Saluator quo vehementius commendaret mysterij illius altitudinem vltimum hoc voluit infigere cordibus memoriae discipulorum a quibus ad passionem digressurus erat ideo non praecipit quo deinceps ordine sumeretur vt Apostolis per quos Ecclesias dispositurus erat seruaret hunc locum Our Sauiour that hee might more vehemently commend the worthines of that mistery would haue it the last thing hee was to fasten into the harts and memorie of his disciples from whom he was to depart to his passion and therefore did not commaund in what order it should afterwards bee receaued that hee might reserue that dutie to the Apostles by whom hee was to dispose the churches 4. To this all the holy Fathers before that testifie Christ ordeyned this holy sacrifice and recommended it to his Apostles beare witnes for none but Antichristians will say that the Apostles taught or practised otherwise then Christ instituted and commaunded And they were so zelous in this holy doctrine that as both Catholicks and Protestants haue proued before they were wicked Hereticks by S. Ignatius testimony that then denyed this B. sacrifice to bee the body and blood of Christ which were giuen and shed for the sinnes of the worlde Ignat. apud Theodoret. Bezam Whitaker al. supr And Leontius Bizantinus writing against the Hereticks Nestorius and Eutiches charging them first with denyinge the Nicen creed and producinge a pseudosimbolum of their owne inuention taxeth the Hereticke with an other prophane impietie not inferior to the other to deny the holy order of the sacrifice of Masse ordeyned and instituted by the Apostles receaued by the Fathers and that of S. Basil penned by the same holy spirit inuented an other Masse of his owne to susteine his heresie full of blasphemies Audet aliud malum non secundum ad superiora aliam enim Missam effutiuit praetor illam qua à patribus tradita est Ecclesijs neque reueritis illam Apostolorum nec illam magni Basilij in eodem spiritu conscriptum in qua Missa blasphemijs non precationibus mysterium Eucharistiae oppleuit And this wickednes was so great by this renowned author that hee calleth it Antichristianitie and the denier of the Apostles Masse Antichrist An vt alius Antichristus adhuc expectetur par est qui sic Christum oderit quae Christi sunt mutare nitatur And our English Protestants themselues both say that the sacrifice of Masse for the liuing and the dead was a tradition of the Apostles and Aerius was iustly condemned of heresy by the primatiue church for denyinge sacrifice for the dead And this is publickly and authoritatiuely approued by the remembred statute of Queene Elizabeth Kinge Eduard the 6. and Kinge Iames our present soueraigne assuringe vs that this holy sacrifice of the altare was instituted by Christ at his laste supper with his Apostles deliuered to thē and by them to the church and succeeding Christian preists to the end and conteyneth the oblation of the most sacred body and blood of Christ Middleton Papistom pag. 49.137.138.47.48 Feild l. 3. cap. 29. pag. 138. statut an 1. Edu 6. an 1. Elizab. an 1. Iacob Reg. THE X. CHAPTER Wherin is particularly proued of all the holy Apostles and Euangelists that they were sacrificinge massinge preists and did both practise and teach the same doctrines And first the 4. Euangelists and S. Paule who haue remēbred these misteries in holy scriptures THis being thus inuincibly proued and acknowledged
and order fully how this sacrifice was to bee celebrated he concludeth thus in that chapter The rest I vvill set in order vvhen I come 1. Corinth c. 11. v. vlt 34. reseruing it to tradition beeing to longe a worke to bee comprised in an epistle 28. Whereuppon S. Augustine expoundinge those very words caetera cum venero ordinabo The other thinges I will order when I come as hee readeth writeth in these words Augustin epistol 118. ad I anuarium cap. 6. Tom. 2. operum eius vnde intelligi datur quia multum erat vt in epistola totum illum agendi ordinem insinuaret quem vniuersa per orbem seruat Ecclesia ab ipso ordinatum esse quod nulla morum diuersitate variatur Whence wee are giuen to vnderstand that it was to much for him to insinuate in an epistle all that whole order of celebration which the vniuersall church obserueth in all the worlde to bee there ordered of him which is not varied with any diuersitie Where wee see plainlie that by the testimony of S. Paul himselfe warranted with this great authoritie hee deliuered a forme of Masse vnto the church and the church in S. Augustines time still continued it without any diuersitie or difference to bee excepted against 29. And where S. Paul writeth to S. Timothy according to our protestants translation I exhort therefore that first of all supplications prayers intercessions and giuinge of thankes bee made for all men for Kings and all that bee in authoritie 1. Timoth cap. 2. v. 1.2 it is the common interpretation of the holy Fathers and expositors of scriptures that hee there alludeth to the order vsed in the holy sacrifice of Masse where these things were obserued as appeareth in the moste auncient Masses wee haue extant So S. Remigius S. Augustine S. Bede S. Bruno S. Anselme Haymo Petrus Lombardus and diuers others writinge vppon that place expound them of the holy Masse S. Remigius saith Apostolus dirigens haec verba Timotheo in illo tradidit omnibus Episcopis presbyteris omnique Ecclesiae quando deberent Missarum solemnia celebrare pro omnibus orare The Apostle directinge these wordes to Timothie and in him deliuered to all Bishops and preists and to the whole church when they shoulde celebrate the solemnities of Masse and pray for all Remigius in 1. Timoth cap. 2. Augustin epistol 59. quaest 5. Beda in 1. Timoth. cap. 2. Bruno Haimo Petr. Lombard alij in eund loc 30. And a little after Quam formam vel exemplum omnes Ecclesiae modo retinent nam obsecrationes sunt quicquid praecedit in Missarum solemnijs vbi incipit Sacerdos consecrare mysteria corporis sanguinis Domini Which forme or example all churches doe still retaine for obsecrations are all whatsoeuer it said in the solemnities of the Masse vntill that place where the preist beginneth to cōsecrate the misteries of the body and blood of Christ sayinge Te igitur clementissime Pater Which bee the first words of the canon Orations or prayers are those which the preist vttereth in the consecratiō of the Eucharist euen to the fractiō of the body of our Lord that is when the preist putteth one part of the host into the chalice Postulations are the blessiings which the Bishop saith ouer the people inuocating vpon them the name of God The giuing of thanks are prayers which the preist after the people haue receaued doth render vnto God the Father who hath offered vnto them the mistery of the body and blood of his sonne for theire saluation Which all moste word by worde and in the same sence is deliuered by S. Augustine in his 59. epistle quaestione 5. Tom. 5. where he setteth downe the whole order and maner of the sacrifice of Masse as wee now vse it and expoundeth S. Paules wordes to that purpose as the other holy and learned recited Father likewise doth 31. And to make all sure by our protestants themselues they assure vs that S. Trophimus mentioned by S. Paul was his disciple and left by him at Arles in Fraunce when hee passed from Rome to Spaine althoughe Eisengrenius proueth from the french Annals and diuers antiquities that he was disciple both of S. Peter and S. Paul B. Petri Pauli discipulus Guliel Eiseng centen 1. part 1. dist 3. fol. 53. And was of such fame and renowne as Pope Zosimus 1200. yeares since the Romane Martyrologe Zosimus To. 1. concil Martyrol Roman in S. Trophimo die 29. Decembris the Magdeburgian Protestants with others testifie ex eius praedicationis fonte tota Gallia fidei Rinulos accepit out of the fountaine of his preaching all Fraunce receauing the channels of faith Magd. centur 1. l. 1. in Trophimo yet the auncient Brittish antiquitie suppressed by our protestants of which before and more herafter is a sufficient warrant and witnesse that hee deliuered and obserued in Fraunce a certaine forme and order of the holy sacrifice of Masse and the same was vsed and practised also both at Rome and here in Britanie likewise at that time M. S. Britan. antiq pr. Stores in exordium 32. And the same is as euidently proued from his renowned scholler S. Denis the Areopagite Who in his booke of the ecclesiasticall Hierarchie cap. 5.7 epist ad Demophil setteth downe the whole order of the sacrifice of Masse and how the preist behaued himselfe at the holy altare both before and after consecration how the catechumens energumens and publick penitents were not permitted to bee present but onely to the prayers which were before the oblation of the sacrifice He setteth down how bread and wine was proposed on the altare how blessed consecrated into the body blood of Christ and offered in sacrifice How greate reuerence and prayer was also vsed vnto Christ vnder the externall species O tu diuinum sacratissimumque Sacramentum obducta tibi per signa obscuritatum quasi vela integumenta patefacta perspicuè nobis ostende mentisque nostrae oculos singulari quae obtegi non potest luce comple Hee sheweth how a memory of Saints is there made mystica Sanctorum recitatio fit He teacheth how the preist or Bishop prayed for the dead for remission of their sinnes and to come to glory Precatur oratio illa diuinam clementiam vt cuncta dimittat per infirmitatem humanam admissa peccata defuncto eumque inluce statuat regione viuorū Which is as much as the Romā church now vseth in that holy sacrifice of Masse And hee remembreth how in the ende the preist acknowledgeth the dignitie of that holy sacrifice to bee so great that he was vnworthy to offer it but that Christ did both giue power and commaund to doe it when hee said to his Apostles doe this in commemoration of mee Religiosè simul vt Pontificem decet post sacras diuinorum operum laudes de sacrificio quod ipsius dignitatem superat se purgat dum primò ad cum clamat
Dei genitricis auxilio in necessitatibus suis refocillobantur The twelue holy men spoken of before S. Ioseph and his companions yeeldinge deuout seruices to God and the blessed Virgin attendinge to watchings fastings and prayers were in their necessities releiued by the helpe of the same Virgin Mother of God Antiquitat Glast apud Capgrau in Catalog in S. Ioseph ab Aramath S. Patricio antiq M. S. tabulis affixae in ead Eccles Glaston and others So that whomsoeuer S. Peter S. Paul S. Ioseph or any other man will truly and seriouslie allowe or in his owne singular conceipt or phantasie imagin to haue beene the first preacher teacher of the Christian faith and Religion in Britanie or what or whose order and forme of Masse and Liturgie they will say was then here vsed and practised they must needs by all authorities warranted iudgements acknowledge that the holy preists here in that time were sacrificinge massinge preists their externall Liturgie and sacrifice the sacrifice of Masse wherein Christs holy body and blood were consecrated and offered both for the liuinge and faithfull departed the Saints were remembred and prayed vnto and no materiall difference betweene that and the present Masse of either the Greeke or Latine church And so I end this first age and hundred yeares of Christ THE SECOND AGE OR HVNDRED YEARES OF CHRIST THE XV. CHAPTER Wherein demonstration is made both by protestants and other antiquaries that sacrificinge massinge preists and Bishops and sacrifice of Masse continued and were honored in this kingdome of Britanie from the beginninge of this hundred yeares vntill Kinge Lucius time when it was wholly conuerted to that faith WE are now come to the beginninge of the second age or century of yeares of Christ when by all accompts in historie Kinge Coillus that was bred vp at Rome was Kinge in Britanie and S. Anacletus Pope of Rome When many of our before remembred massinge and sacrificinge Brittish preists as namely S. Mansuetus S. Beatus his holy companion before by some named Achates and S. Timotheus were liuinge And though I doe not find any particularly named whome S. Anacletus sent hither of the holy preistly massinge order yet to followe euen the opinion and direction of English Protestant antiquaries in this busines wee must needs graunt that hee had a care of this contry as wel as others in this kind for they testifie of this Pope Ab â—…pso Domino primatum Romanae Ecclesiae super omnes Ecclesias vniuersumque Christiani nomine populum concessum esse asseruit Robert Barns l. de vit Pontific Roman in Anaclet Ormerod pict Pap. pag. 78. Pope Anacletus affirmed that supremacy was graunted from our Lord himselfe to the church of Rome ouer all churches and all Christian people Because saith hee Christ said to S. Peter who liued and died at Rome thou art Peter or a rocke and vppon this rocke I will builde my church Quia inquit Petro agenti morienti Romae dixit tu es Petrus super hanc petram aedificabo Ecclesiam meam By which reason amonge others diuers other learned English Protestant writers with publicke priuilege and allowance doe proue vnto vs first confessinge with this holy Pope that Christ made S. Peter the supreame and cheife gouernour of his church secondly that this supreamacy was necessary and to continue foreuer in his church and thirdly because S. Peter dyinge Bishop of Rome and at Rome and there onely possibly to haue his laste and immediate successor and so constituted by himselfe as is euident in S. Clement before it euidently followeth by the reason of this holy Pope and protestants that euen by Christ himselfe this supreamacy ouer all churches and Christians was graunted to the church of Rome Whereuppon these protestants testifie in his life that hee ordeyned diuers lawes bindinge the whole church and still obserued Rob. Barnes in Anacleto 2. And if we may beleeue the first Protestant Archbishop of Canterbury and in the whole world also Matthew Parker hee telleth vs how in particular his iurisdiction extended into this kingdome of Britanie and that the diuision and constitution of Archbishops sees with vs was by Pope Anacletus his ordination Ex Anacle to huius insulae diuisionem Matth. Parker antiquitat Brit. pag 24. And that he was a sacrificinge massinge preist it must needs be graunted both by his owne and our protestant testimonies also of him for hee himselfe is witnesse that hee was made preist by the great sacrificinge and massinge Apostle S. Peter à Sancto Petro Apostolorum Principe presbyter ordinatus Anacletus epist 3. To. 1. concil and our protestants do plainely confesse of this holie Pope Sacerdotem sacrificaturum ministros vestibus sacris indutos seu testes custodes sibi adhibere ordinauit Episcopos vero plures ministros sibi in sacris faciendis adiungat quod Sacerdote maior ac dignior sit Robert Barnes l. de vit Pontif Roman in Anacleto Pope Anacletus ordeined that when a preist was to offer sacrifice hee should take vnto him as witnesses and keepers ministers in holy vestiments And that a Bishop should ioyne vnto him more ministers when he said Masse And that hee is greater and more worthie then a preist The authoritie from whence they cite this is much more plaine where the very order wee still vse in solemne Masses is expressed But the protestant words manifestly proue that the sacrifice of Masse and sacrificinge vestures were vsed froÌ„ the daies of the Apostles Therfore this holy Pope exercising supreamacy and enactinge lawes for the whole church in Britanie or wheresoeuer as these protestaÌ„ts there doe testifie it must needs bee confessed that the preists which in his time either for Britanie or any other nation were consecrated immediatlie by himselfe or mediatly by his authority were as himselfe was sacrificinge massinge preistes and the deacons also for which hee made decrees by the testimony of these men Robert Barnes Sup. in Anaclet Matth. Parker antiquitat Britan. pag. 24. were also as they teach such as serued at the altare and sacrifice of Masse as Master Foxe speakinge of the very deacons ordeined by Pope Anacletus proueth in these termes therefore serued the office of the deacons as wee reade to lay the offerings of the people vppon the altare to bee hallowed and when the misteries be consecrated to distribute the cupp of the sacred blood of the Lord to the faithfull people Foxe Tom. 2. in Q. Mary Ambros l. de omnib diuin offic 3. And much part of the aboade and residency of this holy Pope as also of his predecessors and successors as appeareth before and will bee more manifest hereafter was in that knowne massinge and sacrificinge house of our noble contriwoman S. Claudia or her children And the order of Masse which hee vsed was the same which was practised by S. Peter the Apostle and by him deliuered to the church as these protestants haue before
this bread did signifie the sacrifice of the Messias and that in his time in this sacrifice bread should be miraculously chaunged into his body Stancarus the great Sacramentary linguist citeth and approueth Rabbi Iudas liuing as hee saith many yeares before Christ to write in these wordes Erit hic panis duaerum facierum de quo scriptum est Exodi 25. capite Lehem Phanim Aephanai tamid panis facierum coram me semper Quare autem dicatur panis facierum ratio est quia ait R. Iudas transmutabitur ex substantia panis cum sacrificabitur in substantiam corporis Messiae qui descendet de caelis Et ipse idem erit sacrificium Eritque inuisibilis atque impalpabilis cuius rei fidem facit sedes Eliae Et Magistri aiunt eam ob rem dictum esse panem facierum quia in ipso sacrificio erunt duae substantiae diuinitas humanitas This bread shall bee of two faces of which it is written in the 25. chapter of Exodus Bread of faces before mee continually And why it is called bread of faces the reason is as Rabbi Iudas saith because it shall bee chaunged when it is sacrificed out of the substance of bread into the substance of the body of the Messias which shal come from heauen and hee himselfe shall bee the sacrifice and shal bee inuisibly and vnpalpable To which the state of Elias giueth credit and the Masters say that for that cause it is called bread of faces because in that sacrifice there shal bee two substances diuinitie and humanitie 3. Neither doe the auncient Fathers of the Law of Christ expound it otherwise but not finding how the things there spoken can bee rightly applied to the figuratiue sacrifices of the Lawe of Moises doe glosse it as the old Rabbins did expounding it of the holy sacrifice of Masse in the Law of Christ among whome Theodoret that auncient learned greeke Father Quaest in Exod. quaest 60. expoundinge that scipture and not finding how it could bee ment or intended for the things of that Law of Moses saith in respect of that perspicuum est ista fuisse super â—…ua Deoque minime grata Nos autem sacrificium interiora penetrans celebramus offerentes Deo incensum cum lumine lucernarum mystica sacrae mensae consecratione It is euideÌ„t that these thinges were superfluous and not acceptable to God But wee Christians doe celebrate the sacrifice that penetrateth the internall thinges offering vnto God incense with light of candels and the mysticall consecration of the holy table Which in other places In Philotheo c. 20. Dialog 2. ad cap. 6. epistol ad Hebr. Hee calleth mysticum diuinum salutare sacrificium corpus sanguinem Christi The mysticall diuine and sauing sacrifice the body and blood of Christ Which he commannded the preists of the new lawe to offer when hee said to his Apostles doe this in my commemoration 4. Neither can this place of scripture if wee will bee directed by protestants carry any other so proper interpretation for first by their rule of the originall Hebrue tongue in this place to bee followed it is as I haue shewed before Lehem Phanim bread of faces Aquila readeth as the Hebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread before God as Sebastian Castalio panis appositiuus bread set before God and our protestants seeme to meane no other when they translate it shew bread for by their owne translation God thus commaundeth Thou shalt set vppon the table shew bread before mec alway Exod. 25. v. 30. The table on which this bread was thus to bee placed was of Shittim incorruptible wood the table to bee couered with pure gold with a crowne of gold rounde about it And foure rings of gold and staues of Shittim incorruptible wood couered with gold to beare it by All the vessels belonginge to this holy table were of pure gold and seuen golden lamps of gold besides caÌ„dlesticks of gold to burne before this holy sacrifice and a table continually and all this in the most holy place the propitiatory where God spake vnto that people which beeing so strictly commaunded by God of this and noe other sacrifice argueth that which was figured herin should bee the most honorable and continuinge sacrifice not to end with the propitiatory and Gods appearing there but to continue in the holy Religion of the Messias therin prefigured Which must needes bee of that excellency there described with so great glory to bee euer in the sight of God 5. What superstition and idolatrie by Protestant ReligioÌ„ allowing no such Reuerence but to Christ himselfe was this except some great supernatural mistery and worthie that reuerence had beene figured therin and nothing there is by their Religion that can haue so much but the blessed body of Christ Therefore they must needes graunt this moste holy continuall and most pleasing sacrifice to God to bee there prefigured And if wee follow their rule of concordance of places they paralell with this the 24. chapter of Leuiticus where this sacrifice is made of pure flower baked into cakes set vppon the pure table before the Lord it is a memoriall an offeringe made to the Lord an euerlasting couenant to be eaten in the holy place most holy of all offerings by a perpetuall statute Thus our protestants Which as it cannot bee verified of any sacrifice of Moises Lawe vnperfect figuratiue and ended by Christ so longe since neuer to bee reuiued againe neuer holy in themselues and protestants pretend no such sacrifice for them beeing in all thinges most euidently consonant and agreeinge with that which Catholickes maintaine and proue of the most blessed sacrifice of Christs most sacred body and blood offered vpon an euer duringe altar and most acceptable in the sight of God it must needes be vnderstood of this and nothing els 6. Also in the same Booke of Exodus written by Moses the sacrifice of the Paschall Lambe a figure of this most holy sacrifice was instituted for although this may be said to forshew the death of Christ yet it cannot bee denied denied but it also properly represented this our holy commemoratiue sacrifice and that this Paschal lambe was also a sacrifice for so the scriptures witnesse Exod. c. 12. v. 6. Ve shahatu otho and they shal sacrifice him Thus the Hebrue so the Greeke so the Latine immolabitque eum and our protestants translatinge shall kill it make it a new text the scripture beeing otherwise and so they themselues translate in the same chapter Exod. c. 12. v. 27. It is the sacrifice of the Lords passouer as the Hebrue Sebac Greek Cobia Latine victima is And in the booke of members c. 9. v. 13. Our protestants translate it offerringe equiualent with sacrifice so it is in the new testament in diuers places Marc. cap. 14. Luc. c. 22. v 7. And that it more properly signifieth Christes holy oblation in
the Eucharist then vpon the Crosse the reasons ar many and manifest His oblation vpon the Crosse did not fall vppon the fourteenth day neither at eueninge as the commaundement of this was Exod. 12. Num. 9. but vpon the fifteenth day at none time and not the eueninge Neither was Christ crucified in memory of any passouer or deliuery neither crucified so to bee eaten neither did or might any eate or drinke his body or blood so sacrificed Neither was hee so sacrificed in any house as the commaundement was or in Hierusalem but without the towne in the open feild And not onely the baptized and cleane but all others ought to eate and receaue by faith Christ sacrificed vppon the Crosse which was forbidden in the Paschall Lambe and that which was figured in it as an euerlasting memoriall Exod. 12. v. 14. Leuit. 23. Num. 28. Exod. c. 12. v. 45.46.47.48 Num. c. 9.22 7. And this sacrifice of the Lambe was instituted before Aarons preisthood as that of Melchisedech was and so as Philo writeth l. 1. de vita Moisis The old custome therein continued that the cheife of families should exercise the preistly function and so that sacrifice of the Lambe as wel as that of Melchisedech figures of our most holy sacrifice and Sacrament were eaten and receaued by all whereas the sacrifices of Moises Law offered by the preistes of Aarons order were onely receaued by the preists those of the tribe of Leui. 1. Corinth 9.13 Deuter. 18.1 Num. 10.9 18.20 And of all men our protestantes that would haue the Eucharist celebrated only with a communion for others besides the preist to receaue and communicate should bee of this opinion if they would speake consequently as learned and truely religious men must doe and except they can proue a bit of Bakers breade to bee a more excellent and honorable signe and more perfectly to figure and represent the oblation and death of Christ then an Innocent Lambe so ceremoniously and religiously sacrificed and receiued as that was and say with the blasphemous Iewes that the lawe of Christ is not more perfect then the lawe of Moises and still offer vp a Paschall Lambe they must needes acknowledge that wee Christians haue a farre more excellent sacrifice figured by that Lambe then Caluins communion is And this is plainely proued by our blessed Sauiour himselfe who so soone as hee had celebrated the sacrifice of the Paschall Lambe and imposed an end vnto those sacrifices of the law there presently at the same time and in the same sacrificing wordes wherewith bee ended that which was to cease hee founded and instituted the most holy sacrifice of the law of the ghospell to continue for euer and neuer to bee altered or taken away Matth. c. 26. v. 18. Luc. c. 22. v. 19. And the Hebrue worde Gasha in which language Christ spake at that time is an vsuall sacrificinge word in holy scriptures and must needes bee the same wherwith hee spake in S. Luke and S. Paul thus repeateth Doe this in my commemoration 1. Corinth cap. 11. v. 25. For although wee haue not any Hebrue text of those places yet that sacrificinge Hebrue word beeing the Hebrue to that Greeke and Latine which wee haue seing Christ spake in Hebrue wee must needes affirme they were both alike and is a sacrificinge word so vsed seuen or eight times in one the 29. chapter of Exodus and so many other scriptures as I haue here quoted as likewise the greeke which wee haue and protestants should as they protest to doe follow in the new testament Leuit. c. 16. v. 9. Exod. c. 10. v. 25. Numer c. 6. v. 10.11 Leuit. c. 9. v. 7. c. 16.22 Leuit. 14. v. 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 freelie acknowledge that both the primatiue Fathers and councels doe so testifie The present protestant Archbishop of Canterbury director to Master Mason together with his directed scribe confesse This is the iudgement of the Fathers Irenaeus saith that Christ did then teach the oblation of the new testament which the church throughout all the world doth vse Chrisostom saith the wordes of the Lord giue strength to the sacrifice vntill the end of the world So they and others write of S. Cyprian S. Ambrose S. Augustine S. Cyrill S. Leo Fulgentius and others Park problom pag. 153.154 Morton appeall 2. cap. 6. Mason l. 5. pag. 243. And for councels say The Nicen first councell in that Canon which Caluine and all others receaue saith plainely that the Lambe of God offered vnbloodely is laide vppon the holy table And for their owne opinion are forced to confesse that Christ did in that place offer his body and blood in sacrifice for beeinge vrged with this Argument Christ said This is my body which is giuē for you or as it is in S. Paul which is broken for you and againe This is my blood of the new testament which is shedd for you is shedd is broken is giuen not to you but to God for you doe not these wordes argue a reall actuall and proper sacrifice They aunswere and graunt in these words They argue a sacrifice to God Prot. Archb. Abb. and Franc. Mason supr l. 5. pag. 233. Therefore of necessitie must also graunt that it is the most holy sacrifice of Christs body and blood figured in that Paschall Lambe as so many authorities haue told vs and except the sacrifice of Christs body and blood be not a propitiatory sacrifice for sinnes which they may not say they must needes confesse that in holy Masse preists doe offer not onely a commemoratiue but a propitiatorie sacrifice The same proued with allowance and consent of Protestants out of the booke of Leuiticus THE III. CHAPTER THe Protestant correctors of Petrus Gallatinus doe assure vs. Franciscus Stancar in l. 10. c. 7. Petr. Gallatin de Arcan Leuit. cap. 21. v. 8. That where our English Protestants trāslate in the 21 chapter of Leuiticus Thou shalt sanctify him therfore for he offereth the breade of thy God They should reade sanctificabis cum quia carnem Dei tui ipse est vel erit sacrificans Thou shalt sanctifie him the preist because hee is or shall bee sacrificinge the flesh of thy God There teaching that the preists of the new law are vnderstood as also their holy sacrifice of Masse wherein they offer the blessed body and blood of Christ our God and therefore great sanctification and sanctitie is required to their callinge And they proue by the Iewes themselues Leuit. c 21. v. 6.8.17.21 That the worde Lehem which our English Protestantes translate bread doth in that place signifie flesh and not bread as it often doth and except those protestants
this and to take which text we will as one wee must because thinges offered in sacrifices were receiued and thinges also in them receiued were before offered it is manifest by the Prophet that the holy consecrated challice was to bee offered and receiued in this sacrifice Thodah as it is with Catholicks at this time 6. And this was so knowne a veritie amonge the Iewes that as Hieronymus à sancta fide proueth against the Iewes l. 1. contr Iudaeos cap. 9. hee himselfe a Iew it is often reiterated in theire Thalmud it selfe est quaedam locutio saepe in Thalmud reiterata quae dicit sic in tempore futuro vniuersa sacrificia excepto sacrificio confessionis annihilata erunt And wee doe not finde in any Religion Christians or others any cup or chalice which truely or putatiuely is termed the cup or chalice of saluation but that which is consecrated and offered in holy Masse of which Christ said as our protestants translate it Luc. cap. 22. v. 20. 1. Corinth cap. 11. v. 24. This cup is the new testament in my blood which is shed for you Marc. 14.24 This is my blood of the new testament which is shed for many Matth. 26.28 This is my blood of the new testament which is shed for many for the remission of sinnes So that except wee will bee Antichristians and deny the truth of the words of Christ that which hee then gaue and offered and is lawfully consecrated preists doe stil offer in holy Masse was and is this cup or chalice of saluation fortold by the Prophet Dauid in this place 7. And howesoeuer wee will interpret this word Thoda with protestant Hebritians to signifie gloria gloriatio laus laudatio celebratio confessio glory glorification praise commendation celebration confession Froster in Lexic in v. Thoda pag. 355. it cannot possibly bee better expressed and verified in any thinge then the holy sacrifice of the blessed body blood of Christ which therfore the old canon of the Masse calleth sacrificium laudis sacrifice of praise For as S. Augustine saith l. 1. contr aduersar leg Prophetar cap. 18. Quid est sacratius laudis sacrificium quà m in actione gratiarum Et vnde maiores agendae sunt Deo gratiae quam pro ipsius gratia per Iesum Christum Dominum nostrum quod totum fideles in Ecclesiae sacrificio sciunt cuius vmbrae fuerunt omnia priorum generum sacrificia What sacrifice of praise is more holy then in thanksgiuing and wherefore are more or greater thankes to bee giuen to God then for his grace by Iesus Christ our Lord All which the faithfull doe know in the sacrifice of the church of which all sacrifices of the former kindes were shadowes And our protestants of England haue graunted as much before acknowledginge the Eucharist to be a sacrifice of Religion a sacrifice of thanksgiuing a commemoratiue sacrifice and a remembrance and memoriall of Christ offered and sacrificed for the sinnes of the worlde and mans redemption which deserue and binde all Christians to giue the greatest glory praise commendation thankes and confession to God for so an inestimable grace and benefite they possibly are able 7. Therefore most truely and properly this holy sacrifice of Masse which Catholicks vse was by the holy Scriptures Rabines Fathers Catholicks and protestants before termed Thoda For besides all those Etimologies and significations thereof before alleaged from protestant Hebritiās they further add Ioh. Froster Lexic Hebraic in Thoda pag. 355. Vocat scriptura hoc nomine speciem sacrificij quo offerentes confitebantur accepisse se beneficium à Deo celebrantque praedicabant gloriam clementiae benignitatis de graeci transtulerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificium laudis Germani Liboffer Leuit. cap 7. vers 11. Acconstabat vt eius descriptione Leuitici 7. habetur ex placenta Azimae offerebanturque ab illis qui cum à periculo aliquo liberati gratos se Deo declarare volebāt The scripture calleth by this name Thoda the kinde of sacrifice by which they that offered it did confesse that they had receiued benefits from God and they celebrated declared the glory of the mercy and bountifulnes of God the Greeks translated it sacrifice of praise the Germans Libopffer and it consisted as appeareth by the description of it in the 7. chapter of Leuiticus of an vnleuened Cake and it was offered of them that beeing deliuered from any daunger would shew themselues thankfull to God All which properties in a most excellent manner are found and proued to belonge to the holy sacrifice of Masse for more then any other rite or ceremonie vsed by any Christians THE IIII. CHAPTER Prouing the same by the same warrant from the Prophet Dauid NOw let vs come to the Prophet Dauid who in the 21.22 psalme by the Hebrues speaking of the conuersion of the gentiles and all nations to Christ and setting downe many particulars of his holy life and passion amonge the rest when by protestants translation hee had said all the ends of the world shall remember and turne to the Lord and all the kindreds of the nations shall worship before thee For the kingdome is the Lords and hee is the gouernor among the natiōs which we see performed by Christ hee immediatlie addeth all they that bee fat vppon the earth the potent and mightie shall eate and worship The Hebrue which our protestants should follow there is Istachahu haue bowed downe themselues in worship So is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the vulgare Latine manducauerunt adorauerunt so Sebastian Castalio the protestant comedent adorabunt so readeth S. Augustine Augustin in psal 21. Manducauerunt adorabunt omnes diuites terrae Euen all the rich vppon earth haue eaten and shall worship And examining what holy food this should bee which euen the ritchest and most potent should worship when they did eate it not findinge any other food worthie such worship hee concludeth manducauerunt corpus humilitatis Domini sui etiam diuites terrae Euen the ritch of the earth haue eaten the body of the humilitie of their Lord. Whereuppon a very learned writer linguist before these times of controuersies Iacob Perez de Valentia quaest 5. contra Iudaeos Writing against the Iewes saith although this Sacrament was figured by many signes and figures in the Lawe yet Dauid in manifest wordes hath expressed it in the 21. psalme And citing the wordes before alleaged thus hee writeth vbi manifestè ostenditur quòd fideles debebant māducare adorare Deum suum Where it is manifestly shewed that the faithful ought to eate and adore their God 2. And whereas the same holy Prophet in his 98. psalme saith adorate scabellum pedum eius quoniam sanctum est Adore the footestoole of his feete because it is holy The same S Augustine hauing related those wordes of God in the Prophet Isay as our protestants trāslate them Isay cap. 66. v. 1. The
heauen is my Throne and the earth my footestoole thus speaketh Fluctuans conuerte me ad Christum quia ipsum quaro hic inuenio quomodo sine impietate adoretur terra Sine impietate adoretur scabellum pedum eius Suscepit enim de terra terram quia caro de terra est de carne Mariae carnem accepit quia in ipsa carne hic ambulauit ipsam carnem nobis manducandam ad salutem dedit nemo autem illam carnem manducat nisi prius adorauerit Inuentum est quemadmodum adoretur tale scabellum pedum Domini non solum non peccemus adorando sed peccemus non adorando Doubtfull I conuert mee to Christ because I seeke him here and I finde how without impiety earth may be adored For from earth hee receaued earth because flesh is from the earth and from the flesh of Mary he receaued flesh and because he walked here in the same flesh and gaue the same flesh to bee eaten of vs to saluation and no man eateth that flesh but first he adoreth it we haue found how such a footestoole of the feete of our Lord may bee adored and wee doe not onely not sinne in adoringe it but wee should sinne if wee did not adore it Thus this holy and learned Doctor 3. And of all men our English Protestants which vtterly deny all worship or adoration to relicks and holy material thinges and singularly at their communion differently from all other protestantes by strict and very penall commaundement vse the ordinary act and gesture of adoration kneeling to their communion must needes bee of this opinion for in their Religion there is nothinge vnder God but the blessed body blood humanitie of Christ which may haue that externall religious and adoring gesture vsed vnto it The wordes of their article Religion to which they are all bound Articul 22. are these worshipping and adoration aswell of Images as of relicks and also inuocation of Saints is a fond thinge vainely inuented and grounded vppon no warrant of scripture but rather repugnant to the word of God Where wee see all other thinges prohibited to haue any worship or adoration or acts thereof done vnto them And the Prophet here is plaine euen in the originall tongue Hebrue which these men apprise so much that it is Gods commaundement that wee should worship this body of Christ Gods footestoole incuruate vos scabello Laharum pedum eius sanctum ipsum Chadosh hu It is holy And our protestants professinge to allowe and follow the Hebrue do falsely translate worship at his footestoole for hee is holy For the Hebrue is plaine worship or adore his footestoole And so the protestant Sebastian Castalio translateth eius pedum subsellium veneramini worship the footeestoole of his feete So the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adore his footestoole And our protestants cannot excuse themselues because it is in the Hebrue La harom to the footestoole and the particle la is an adiect to Harom but by this more condemneth them for the word Hastitachu incuruate vos bowe downe your selues in worship to the footestoole or his footestoole doth demonstrate the worship was done to the footestoole And these men condemne themselues in this matter for in the 20. chapter of Exodus v. 5. Where they would haue adoration to creatures forbidden they translate the very same worde Thou shalt not bowe downe thy selfe to them La hem and yet here the expresse commaundement is bowe downe yourselues to his footestoole 4. Againe where the Prophet Dauid speaketh as our protestants translate him psal 39 alias 40. ver 7. Sacrifice and offering thou didst not desire c. speaking of the old sacrifices to cease and the lawe of Christ to bee receaued S. Paul Hebr. 10.5.6.7 thus expoundeth it of Christ when hee cometh into the world hee saith sacrifice and offeringe thou wouldest not but a body thou hast prepared mee in burnt offerings and sacrifices for sinne thou hast had no pleasure then said I â—…oe I come to do thy wil o God c. And in that place of the psalme the Greeke reading is as S. Paule readeth a body thou hast prepared mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So readeth S. Augustine S. Basile and others And S. Augustine thus concludeth from that place Augustin in psal 39. l. 17. ciuitat cap. 20. Basil in psal 72. vocem illam in psal 39. Mediatoris per prophetiam loquentis agnoscimus sacrificium oblationem noluisti corpus autem perfecisti mihi Wee acknowledge that voice of the Mediator speaking by prophesy in the 39. psalme Thou wouldest not haue sacrifice and oblation but thou hast perfected a body for mee And then thus hee declareth how this the body of Christ our Mediator was made our sacrifice in place of those that were abrogated Augustin l. 17. ciuitat cap. 20. Quia pro illis omnibus sacrificijs oblationibus corpus eius offertur participantibus ministratur Because for all those sacrifices and oblations his body is offered and ministred to the participants 5. And vppon those words of that psalme thus hee writeth Augustin in psal 39. v. 7. Sacrificia ergo illa tanquam verba promissiua oblata sunt Quid est quod datum est completiuum corpus quod nostis Videte quando dictum est Christus enim ille est Dominus noster modo loquens ex persona sua sacrificium inquit oblationem noluisti Quid ergo Nos iam hoc tempore sine sacrificio dimissi sumus absit corpus autem perfecisti mihi Ideo illa noluisti vt hoc perficeres illa voluisti antequam hoc perficeres perfectio abstulit verba promittentia Nam si adhuc sunt promittentia nondum impletum est quod promissum est Hoc promittebatur quibusdam signis ablata sunt promittentia quia exhibita est veritas promissa Therefore those sacrifices beeing as promising wordes are taken away what is that which is giuen fulfilling them The bodie which you know consider when it was spoken for that Christ is our Lord now speaking in his owne parson sacrifice saith hee and oblation thou wouldest not haue What therfore are we in this time left without a sacrifice God forbid But thou hast perfected a body to mee Therefore thou wouldest not haue those sacrifices that thou mightest perfect this Thou wouldst haue them before thou diddest perfect this Perfection tooke away the promising wordes for if still they are promisinge that is not yet fulfilled which was promised This was promised by certaine signes the promising signes are taken away because the truth which was promised is giuen 6. Neither may this place bee otherwise expounded of any seing S. Paul himselfe Hebr. 10. v. 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 therfore at large proueth from hence the ceasing of the sacrifices of the Lawe of Moises for their vnperfectnes and a new and
come when such things may bee performed 10. Therefore to let others passe I will conclude this matter with Iacobus de Valentia that learned Bishop of Cristopolis in psal 71. and Hieronymus à S. fide a Iew. both longe before this time of controuersies The first saith per hoc quod additur in summis montium by that which is added in the tops of mountaines is expressed that this aboundance is not to bee vnderstood of wheate or materiall corne as the blind Iewes doe say that in the cominge of the Messias there shal bee great aboundance of corne and wine and oyle Therefore here is recompted and foretold the sacrifice of the Eucharist in which Christ is daily offered in the forme of breade for Christ is daily lifted vp ouer the heads of preists as it is figured in the 29. chapter of Exodus where God commaunded a peece of breade to bee lifted vp ouer the heads of the preists before the people The same figure was of the bread of proposition in the 25. chapter of Exodus and 24. of Leuiticus Therefore in an other translation which is called Targum it is erit placentula tritici super capita Sacerdotum Hee shall bee a little cake of wheate aboue the heads of preists Therefore Dauid saith soe This Kinge the Messias shall bee firmament or corne or memorable wheate in earth vpon the tops of mountaines that is he shall bee lifted vp ouer the heads of preists in the forme of breade for preists are often in scriptures vnderstood by mountaines for their eminency of dignity as is said before And againe after the Prophet had foretold that the Messias should bee God and man and worshipped of all nations and Kings of the world after hee addeth that this Kinge Messias shall bee corne and wheate and a peece of of bread on the tops of mountaines and ouer the heads of preists as hath beene declared there by many translations And so it is manifest how this Sacrament is not onely possible but also many wayes figured and foretold in the lawe and Prophets And so it plainely appeareth that Christians doe not adore bread as the blind Iewes doe lie but we adore Christ consecrated vnder those accidents 11. The learned Iew. Hieronym à S. fide l. 1. contr Iudaeos hauing disputed in the like maner thus concludeth we learne that the Iewes affirme that psalme Deus iudicium tuum Regi da speaketh all thinges of the Messias now therfore vvhere it saith hee shall bee firmament on earth on the tops of mountaines and the Caldy traÌ„slation saith that hee the Messias shall bee a sacrifice of bread on earth on the head of the mountaines of the Sinagogue The mountaines of the Sinagogue are the preists of the church which de facto euery day doe eleuate or lift vp the Messias ouer their heads and this is so manifest that it cannot bee denied but by them to whom the malediction of Esay the Prophet is come that they should bee made blinde in eyes and hart Is 42. And to this case and condition are all they brought by these holy and learned authorities which deny the truth of this holy sacrifice for it is euident that in the sence of protestant Sacramentaries this prophesie to bee fulfilled at the cominge of the Messias was neuer performed when in this Catholick constructioÌ„ it is iustified effected in the whole world And if we should come to Libanus it selfe though now many hundred yeares vnder the Mahumetans yet wee are assured euen by protestants themselues that Christ in the forme of bread is there most religiouslie and aboue other places eleuated dailie by preists ouer their heads in the holy sacrifice of Masse there bee Catholicke Christians in greate number with Patriarke Archbishop Bishops and religious men obedient to the Pope of Rome in all the dominions of the graÌ„d Segnior of the Turke there bee so many Christians frequenting Masse that a protestant telleth vs They make aboue two third parts of his Empire Cytraeus lib. de statu Ecclesiae pag. 20.21 Munster in Cosmograph Ed. Grimstom booke of estates pag. 1053. 1064. of that which the Prophet speaketh of Christs beeing a preist after the order of Melchisedech I haue spoken before onely I add here from the learned Father Anastasius Abb. l. contra Iudaeos disputing against the Iewes who hauing proued from the history of Genesis and S. Paule the dignitie of the preisthood of Christians aboue that of the old testament and that of Melchisedech greater also then that was inferred that the sacrifice of Christians must needes be much more excellent Si Typus ille excelleÌ„tior erat Iudaico Sacerdotum profecto multo magis erit ipsa veritas If that Type or figure was more excellent then the Iewish preisthood surelie the truth it selfe must needes bee much more excellent which is no other by any ChristiaÌ„s but Christs most holy body and blood in the sacrifice of Masse THE V. CHAPTER Wherin the same holy doctrines are so also proued out of the Prouerbs of Salomon cap. 9. S. Ciprian ep 63. ad Cecil hauing cited the history of Melchisedech how Christ institutinge the most holy sacrifice of his body and blood to be offered by his preists in holy Masse therein fulfilled that figure of Melchisedech he addeth Sed peâ—… Salomonem Spiritus Sanctus typum Dominici sacrificij ante praemonstrat immolatae hostiae panis vini sed altaris Apostolorum faciens mentionem Saptentia inquit aedificabit sibi domum subdidit columnas septem Mactauit suas hostias miscuit in cratera vinum suum parauit mensam suam misit seruos suos conuocans cum excelsa praedicatione ad crateram dicens Quis est insipiens declinet ad me egentibus sensu dixit venite edite de meis panibus bibite vinum quod miscui vobis But by Salomon also the holy Ghost doth shew before the figure of our Lords sacrifice making mention of an offered hoste and bread and wine as also of an altare and the Apostles Wisedome saith hee did build for himselfe an house and put vnder it seuen pâ—…lers killed his hostes mingled his wine in a boule and prepared his table sent his seruants calling with a loude preachinge to his cup sayinge who is vnwise let him decline to mee and to needy in sence hee said come you eate you of my breads and drinke the wine which I haue mingled for you This exposition of S. Cyprian is approued by the church of Christ Breuiar Roman in fest corpor Christ. and S. Augustine in his 4. booke of Christian doctrine cap. 21. l. 17. ciuitat cap. 20. And in his bookes de ciuitate Deâ—… hee likewise so expoundeth it and calleth the sacrifice there figured corpus sanguinem Christi the body and blood of Christ succeedinge the old sacrifices id enim inquit sacrificium successit omnibus illis sacrificijs veteris testamenti quae
lex aliud Sacerdotium ergo alia hostia aliud Templum The Prophet doth here clearely signifie as S. Cyrill hath noted that there should bee a translation or chaunge of the lawe and preisthood for pastors preists were not to be any more of the tribe of Leui But if there should bee an other lawe and preisthood therefore also an other sacrifice and Temple must needes bee So other holy and learned Fathers all of them vnitinge to euery true lawe Religion a sacrificinge preisthood and sacrifice amonge whome Theodoret vpon those words of S. Paul by protestants translation saith For the preisthood being changed there is made of necessitie a change also of the lawe lex coniuncta est Sacerdotio necesse est enim vt cessante Sacerdotio idipsum legi quoque accidat The lawe is ioyned to preisthood for of necessitie it is that the preisthood ceasing the same must also chaunce to the law Hebr. cap. 7. v. 12. Theodor in hunc locum This our protestants haue yeelded vnto before Therfore if now contrary to themselues so great reason and authoritie they would take a sacrificinge preisthood and sacrifice from the lawe of Christ they must also take away the lawe of Christ and Christ himselfe except they will leaue him without a lawe 3. Againe in his 66. and laste chapter the same Prophet speakinge of the gentiles to bee conuerted to Christ and his church of them as our protestants expound him by publicke warrant Protest title of the 66. chapter of Isay speaketh thus in the parson of God I will also take of them the gentiles for preists and for Leuites saith the Lord. The learned tongues Hebrue Greeke and Latine reade Lachonim eis Iiereis in Sacerdotes for preists sacrificing preists as they name the preistes of the lawe of Moyses Therefore except wee should deny which wee may not doe there was no sacrificing preisthood or sacrifice in that lawe wee must allow the like though in a more excellent maner to the lawe of Christ This may suffice for this holy Prophet 4. S. Augustine proueth the sacrificinge preisthood of Christians and theire most holy sacrifice out of the books of the Kings of reiecting the sonnes of Hely and the old preisthood and to institute the new Augustin l. 17. ciuitat cap. 5.1 Reg. 2. Quod addit manducare panem that which hee addeth to eate breade doth elegantly expresse that kinde of sacrifice of which our preist himselfe Christ saith Ioh. 6. the bread which I shal giue is my flesh for the life of the world that is the sacrifice not after the order of Aaron but after the order of Melchisedech Anastasius proueth the like out of Aggeus the Prophet of the externall glory of the churches of sacrificinge Christians there foretold Others proue the same from other places of the lawe and Prophets Anastas l. cont Iud. Agg. 2. S. Augustine expounding the 33. psalme and there speakinge much of the holy sacrifice which Christ instituted of his blessed body and blood vnder the formes of bread wine and Gods reiecting the sacrifices of the law of Moses writeth how this was figured by Kinge Dauid dissemblinge and concealing himselfe before Kinge Achis in the first booke of the Kinges cap. 21. a figure how Christ did shadow his diuinitie therby the better to alter and change the lawe preisthood and sacrifices of Moises and institute the new 5. This was there forewarned saith this holy Father especially by two thinges in that history First that the scripture saith of Kinge Dauid hee chaunged his countenance before them immutauit os suum coram eis S. Augustine readeth vultum suum The second is as S. Augustine readeth ferebatur manibus suis Hee was borne in his owne hands And so the Greek in al copies plainlie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 10. as in the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 9. Hee chaunged his face or parson Vppon the first hee saith Mutauit vultum suum quia erat ibi sacrificium secundum ordinem Aaron et postea ipse de corpore sanguine suo instituit sacrificium secundum ordinem Melchisedech Mutauit ergo vultum suum in Sacerdotio dimisit gentem Iudaeorum venit ad gentes Hee chaunged his countenance because there was sacrifice accordinge to the order of Aaron And after hee instituted a sacrifice of his body and blood after the order of Melchisedech Therfore he chaunged his countenance in the preisthood forsooke the people of the Iewes and came to the gentiles 6. And againe speakinge how the deniers of this holy sacrifice and Christs reall presēce there as he promised in the 6 chapter of S. Iohn were like to King Achis condemning this for folly in Christ as Achis censured Kinge Dauid for his gestures in concealinge himselfe He addeth conc 1. Erat in illis regnum ignorantiae quasi Rex Achis Id est regnum erroris eis dominabatur Ille autem dicebat nisi quis manducauerit carnem meam biberit sanguinem meum quia mutauerat vultum suum quasi furor iste insania videbatur dare carnem suam manducandam hominibus bibendum sanguinem Ideo quasi insanus putatus est Dauid quando dixit ipse Achis arreptitium hunc mihi adduxistis Nonne videtur insania manducate carnem meam bibite sanguinem meum quicunque non manducauerit carnem meam biberit sanguinem meum non habebit in se vitam quasi insanire videbatur sed Regi Achis insanire videbatur id est stultis ignorantibus There was in them the kingdom of ignorance as Kinge Achis that is the kingdome of error ruled in them For hee said except a man eate my flesh and drinke my blood because he had chaunged his countenance as fury and madnes it was thought to giue his flesh to bee eaten and his blood to bee drunken of men Therefore Dauid was reputed as a madd man when Achis himselfe did say you haue brought this madd man vnto me is it not thought madnes to say eate my flesh and drinke my blood and whosoeuer doth not eate my flesh and drinke my blood shall not haue life in him hee did seeme to bee as madd but hee did seeme to be madd to Kinge Achis that is to say vnto fooles and ignorant men 7. The second which this holy learned Father expoundeth to bee propheticall of this mistery in that place is that which I noted hee was borne in his owne handes of this saith S. Augustine ferebatur in manibus suis Hoc vero fratres quomodo posset fieri in homine quis intelligat Quis enim portatur in manibus suis in manibus aliorum potest portari quis manibus suis nemo portatur Quomodo intelligatur in Dauid secundum litteram non inuenimus in Christo autem inuenimus Ferebatur enim Christus in manibus suis quando commendans ipsum corpus suum ait Hoc est corpus meum
sacrificium gentium sicut dicit per os Malachiae ô my Master I feare that God hath cast vs away froÌ„ him and our sacrifice also and hath accepted the sacrifice of the gentiles as hee speaketh by the mouth of Malachy And immediatlie citing the wordes of that Prophet as before concludeth thus for the sacrifice of Masse vsed by Christians sacrificium gentium est mundus quam sacrificium nostrum The sacrifice of the gentils so he called Christians conuerted of the gentiles is more pure then our sacrifice 9. Thus commonly also the holy Christian Fathers among whom S. Augustine citinge that prophesie of Malachie thus speaketh to the Iewes Augustin orat contra Iudaeos cap. 9. Quid ad haec respondetis aperite oculos tandem aliquando videte ab oriente sole vsque ad occidentem non in vno sicut vobis fuerat constitutum sed in omni loco sacrificium Christianorum offerri non cuilibet Deo sed ei qui ista praedixit Deo Israel What do you answere to these things open your eyes sometime at the laste and see that the sacrifice of Christians is offered from East to West not in one place as it was appointed vnto you but in euery place not to euery one that is called God but to him the God of Israel that foretold thâ—…se thinges Therefore seeing the word of God proposed by his holy Prophet cannot bee vntrue but must needs be verified in some sacrifice offered thus vnto him by some professors of Religion and all others besides Christians are thus clearely excluded and Christians haue only one externall sacrifice of the Masse conteining the oblation of Christs most blessed body blood the onely most pure sacrifice and acceptable vnto God and offered in euery place in the whole world it must needs bee this pure and generall sacrifice 10. To which our protestants themselues to make all sure do thus giue testimonie First his Maiestie as Casaubon hath published by warraÌ„t Casaub Resp ad Card. Per. pag. 51.52 neither is the Kinge Ignorant nor denieth that the Fathers of the primatiue church did acknowledge one sacrifice in Christian Religion that succeeded in the place of the sacrifice of Moises lawe And both from our Kinge and D. Andrewes the Protestant Bishop now of Winchester affirmeth of this sacrifice pag. 50.51 sup It is Christs body the same obiect and thinge which the Roman church beleeueth An other diuidinge Christians into the Latine and Greeke church as the common diuision is and telling vs as all acknowledge that in all contries of the Latine church remayning still in obedience to the see of Rome the sacrifice of the Masse is publickly in all places offered and in the contries that haue reuolted lately from it the same sacrifice is priuatly with many still celebrated thus hee writeth of the Greeke church Edwine Sands relation of Religion cap. 53. or 54. with Rome they concur in the opinion of transsubstantiation and generally in the seruice and whole body of the Masse in praying to Saints in auricular confession in offeringe of sacrifice and prayer for the dead They hold purgatory also and worshipping of pictures Their Liturgies bee the same that in the old time namlie S. Basils S. Chrisostoms and S. Gregories that which the Roman church now vseth translated without any bendinge them to that chaunge of language which theire tongue hath suffered 11. Chytraeus a German protestant writinge de statu Ecclesiae of the state of the church pag. 7.8.11.13.15.18.20.21 saith Among all the nations of Greece Asia Africa Ethiopia Armenia c. all places are full of Masses the sacrifice of the Masse is offered for the liuing and the dead The Georgians inhabiting old Iberia and Albania The Syrians name S. Basile author of their Masse The Armenians inhabitinge most large spaces of the earth from the bounds of Cappadocia and Cilicia vnto Iberta the Caspian sea Media and Assiria are moste like the papists in Religion and ceremonies in their Masse they remember inuocation and intercession of Saints offering vp of the Sacrament Also euery where in Persia and all the east the Christians doe the same The Maronites at mount Libanus are conformable to the Latine church in all thinges The Iacob is in Asia and Africke are more by much propagated and haue their Masses 12. Our English Protestant translator of the author of the booke of the estates Empires principalities of the world Edw. Grymston pref to the Reader although as he confesseth he altereth and addeth at his pleasure cannot finde out any one prouince or contry of note in al the whole world where hee dareth to affirme and can proue that this holy sacrifice of Masse is not there offered vnto God The same proueth pag. 102. to pag. 283. in the estate of the K. of Spaine that the Kinge Catholicke of Spaine by land and Sea in all parts of the worlde Europe Asia Africke and America is the greatest Emperour and Kinge that now presently is or euer heretofore hath beene in the world possessinge more territories and dominions then all Turkes Tartars Pagans and enemies of Christianitie that be and yet in all these dominions this most holy sacrifice of Masse is publickly offered and celebrated with great honor and glorie So that if it were receued no where els but in his territories the prophesy of Malachias is fulfilled in his dominions as well appeareth by this and all Cosmographers of these dayes that truely sett downe the estates of great Princes There is no maine part ab ortu solis vsque ad occasum from the risinge of the sunne vnto the setting thereof nor from the settinge to the rising againe but he hath some dominion there as a late verse is of the Enfante Mary of Spaine her Father and her brother is in the same condition Vnto her greatnes witnes giues the sunne tasked no houre to shine at any hand As he his course about the globe doth runne but on some part of her late Fathers land An homage which hee neuer did before to any Prince nor like to doe no more 13. And yet besides these so many and vaste countries our protestants haue told vs before that all the other three parts of the world Asia Africke and Europe are full of Masses and sacrificinge Christian preists Which this protestant also confirmeth Grymston supr in these kingdoms pag. 700. c. teaching that not only in the territories but in Tartaria China Iapan Peru Magor Calicut Narsing Persia all the Turks estates in Europe Africk and Asia Monomotapa Congo Moraco and from the rising to the setting of the sunne the prophesie of Malachie is iustified and performed for in all these places Mincha tehora thusia Cathara the pure sacrifice hee speaketh of the holy sacrifice of Masse is offered to the name of God and his name is great among the Gentiles 14. This is the state of thinges at this time Thus it was from the first planting of christianity in the whole
all Christians should both haue power were bouÌ„d vnder daÌ„nation to take vpon them to minister in such things for the wordes doe this to whomsoeuer they were spoken conteyne an expresse commaundement to bee performed 5. And to make this matter more euident it is manifest by the protestant parlament statute of Kinge Edward the sixt Queene Elizabeth and King Iames. Statut 1. Edw. 6.1 Eliz. 1. Iacob supr That the Protestants of England neither doe nor by their Religion may make it a matter of commaundement and necessitie for lay parsons to communicate vnder both kindes but doe freely acknowledge that in the first fiue hundred yeares of Christ the Sacrament was ministred vnto and receaued of the laitie sometimes in one somtimes in both kindes and yet the practise of the church was holy in those dayes therfore there neuer was a generall commaundement to al Christians to receaue in both kindes yet S. Paul settinge downe Christs ordinance and institution of this holy sacrifice he said both concerninge his body and blood he gaue this expresse commaundement doe this in remembrance of mee 1. Corinth cap. 11. ver 24.25 And therefore Tatianus Alexandrinus disciple to S. Iustine the martyr in his harmony of the ghospels doth set downe those wordes of Christ to his Apostles Doe this in commemoration of me both after the deliuery of his body and blood vnto them Tatianus Alexand. Harmon Euang. cap. 155. Therfore all they being preists and onely present then must needs bee made preists and sacrificinge preists by those consecratory words of Christ then onely spoken vnto them 6. Which is made moste euident in the case of S. Thomas the Apostle who by opinions Catholicke and Protestant was a preist and as hereafter a sacrificinge massinge preist yet hee was not present when Christ said to the other Apostles in the 20. chapter of S. Iohns ghospell receue yee the holy Ghost whose soeuer sinnes yee remit they are remitted vnto them and whose soeuer sinnes yee retayne they are retayned And as protestants affirme made them preists and they themselues in their booke of pretended consecration only vse these in making ministers for the scripture saith plainly and immediatly in the next words But Thomas one of the twelue called Didimus was not with them when Iesus came ver 24. neither when hee said these words vnto them but when the rest of the Apostles told him they had seene Christ it followeth in the same place by English Protestants reading The other disciples therefore said vnto him wee haue seene the Lord. ver 25. But hee said vnto them except I shall see in his hands the print of the nailes and put my finger into the print of the nailes and thrust my hand into his side I will not beleeue v. 26. These be the very next words of the Euangelist vnto the former and then immediatly followeth how eight dayes after Christ appeared againe S. Thomas beeing present and cured his incredulitie 7. So that it is most plaine and euident that S. Thomas receaued the cheife preistlie power in the last supper of Christ and by those his powerfull wordes when hauing celebrated the high preistly function of sacrificinge after the order of Melchisedech in consecrating and offeringe for our sacrifice his most blessed body and blood vnder the formes of breade and wine and beeinge to leaue this preistly sacrificinge power in his church hee did first communicate and giue it to his Apostles sayinge vnto them as our protestants translate This doe in remembrance of mee Luc. cap. 22. ver 19.1 Cor. 11. ver 24.25 where wee may boldly reade sacrifice this in remembrance of me or in commemoration of me For so both the Hebrue and Greeke and Latine also wil giue allowance as I haue proued before Yet if wee should take them onely for the common action of doinge seâ—…ing in the very common sence of doing it conteyneth both a power commaundement to doe that which Christ there did which by all testimonies before and allowance of protestants themselues was his moste holy offeringe and sacrificinge his sacred body and for sinnes It must needes giue both power and precept to his Apostles to doe the same doe this or this doe otherwise neither the Apostles nor preists truely consecrated after them had done that which Christ did and which he gaue power and commaund vnto them to do but some other thing not commaunded and which they had no authoritie or warrant to doe which is the transgressing vncoÌ„maunded and vnwarranted lamentable condition of all those that deny this holy sacrifice and presume to practise any other thing in place thereof 8. Therefore seeinge no man doth or can pretend but there was onely one true consecrator time place maner and order of consecratinge both S. Thomas and the other Apostles for holy preists it euidentlie followeth they were all consecrated by Christ in the action time place and order as is before remembred and that they were so consecrated sacrificinge massinge preists Which our learned Protestants of England plainely teach vs to bee so The great Archbishop champion for the English Protestants when he so professed him selfe writing with their greatest applause and priuiledge speakinge of the time place and maner when where and how the Apostles were made preists and of theire two spirituall powers iurisdiction and order hee saith of this Marcus Ante. Reipub. Ecclesiast l. 2. cap. 1. num 3. Ordinis ego potestatem intelligo nunc ad conficiendam Eucharistiam sacrificij in cruce per Iesum Christum peracti memoriam celebrandam ad quod Sacerdotium quoddam est necessarium Ad hoc Sacerdotium promoti sunt Apostoli à Christo Domino in vltima caena quando eis dixit hoc facite in meam commemorationem Luc. 22. 1. Cor. 11. By power of order I now vnderstand power to consecrate the Eucharist and celebrate the memory of the sacrifice which Christ perfected vpon the Crosse to which a certaine preisthood is necessary to this preisthood the Apostles were promoted in the last supper wheÌ„ hee said vnto them do this in my commemoration 9. And againe Marcus Anto. supr l. 2. cap. 4. pag. 19. Quando Eucharistiae conficiendae ipsis dabat potestatem dixit eis hec facite in meam commemorationem nimirum id quod me videtis nunc facere vos facite hoc est sumite panem benedicite frangite porrigite similiter vinum Et conseqnenter Apostoli ex ipso facto Christi instructi certè diuina Christi institutione dabant Eucharistiam When Christ gaue vnto his Apostles power to consecrate the Eucharist he said vnto them doe this in my commemoration That is what you see mee now to do doe you the same that is take bread blesse it breake reach likewise also wine And consequently the Apostles armed by that fact of Christ certainely by the diuine institution of Christ did giue the Eucharist And in an other place Marc. Anton. l. 2. cap.
4. pag. 118. de Sacrosancta Eucharistia Ipsius necessitatem toties inculcauit nisi manducaueritis carnem filij hominis biberetis eius sanguinem non habebitis vitam in vobis â—…anis quem ego dabo caro mea est pro mundi vita Ioh. 6. Luc. 22. postea in vltima caena accepto pane gratias egit fregit dedit eis dicens hoc est corpus meum quod pro vobis datur hoc facite in meam commemorationem Panis consecrationem in corpus Christi vini in sanguinem ipse coram Apostolis fecit eandem ipsi quoque vt facerent frangerent darent expressè mandauit Concerninge the holy Eucharist Christ did very often inculcate the necessitie of it except you shall eate the flesh of the sonne of man and drinke his blood you shall not haue life in you The food which I will giue is my flesh for the life of the world After in his laste supper when he had taken bread he gaue thankes brake and gaue to them saying this is my body which is giuen for you doe this in my commemoration Hee made the consecration of breade into the body of Christ of wine into his blood before the Apostles and expressely commaunded that they also should do the same consecration of bread wine into Christs body and blood 10. And in an other place he teacheth with S. Chrisostome whom he followeth therein and other holy auncient Fathers Marc. Anto. l. 1. cap. 1. pag. 9. Chrisostom hom 17. in epist ad Hebr. That the sacrifice which the Apostles were here commaunded to offer by Christs wordes doe this and which by that power they did offer and which all truely consecrated preists did after offer was the same body blood of Christ which hee himselfe offered the same and no other sacrifice Hoc facite in meam commemorationem Quid ergo nos ait Chrisostomus nonne per singulos dies offerrimus offerrimus quidem Et vna est hostia non multae Quomodo vna est non multae quia semel oblata est in Sancto Sanctorum hoc autem sacrificium exemplar est illius idipsum semper offerrimus Pontifex noster ille qui hostiam mundantem nos obtulit ipsam offerrimus nunc quae tunc oblata quidem consumi non potest And much more to as great effect or greater and yet at his pleasure hee doth maine and make lame the sentences of that holy Author And to auoide the friuolous cauill of some about the wordes in my remembrance or commemoration of mee whereby they would haue it gathered that this is onely a commemoratiue sacrifice or commemoration of that sacrifice this man with all other Protestants Marc. Ant. l. 1. cap. 12. pag· 146 147. Mumer 26.27 and the expresse scriptures are witnes that the preists and sacrifice of the lawe of nature and Moises of Adam Seth Enoch Noe Sem Abraham Isaac Iacob and his twelue sonnes Iob Melchisedech Aaron and all in the lawe were true preists and sacrificers yet they were in all Christian learninge but figures of the truth in the time of the Messias 11. Therefore if this were onely a commemoration it should at leaste by as great reason and authoritie bee also a sacrifice and the parson that celebrateth it a sacrificinge preist both beeing farr more excellent then those preists and sacrifices And the words in remembrance or commemoration are so far from hindering the truth of these preists and sacrifice that they rather giue a second power vertue vnto them euen by these protestants themselues for they haue told vs before that by these wordes doe this Christ gaue power to consecrate the bread and wine into his body and blood and doe what hee did in that sacrifice then addinge after the wordes in remembrance or commemoration he gaue them a second power and commaundement different from the other yet both of them preistly and sacrificall otherwise Christ himselfe should bee said which cannot be that hee did consecrate and offer this remembrance of himselfe and his owne action Therefore the words must needs conteine a double virtuall power and commaund to the Apostles the one part and principall beeing to doe that Christ did expressed plainely in the powerfull wordes doe this the other in remembrance or commemoration conteyned in the same terms Which was by a then publick protestant preachinge minister both preached publickly and with publicke allowance after printed in this maner Edw. Maie serm of the communion of Saints printed by Iohn Dauson an 1621. pag. 6. 12. God hath giuen to preists a power ouer his owne naturall bodie which is himselfe for to them onely was it said doe this in remembrance of mee by which words they haue commission to dispose of that very body which was giuen for the life of the world and of that inualuable blood which was shed to redeeme sinfull soules for which cause the Bishops and presbyters haue as antiquitie can tell beene honored with an honor which no Kinge no Angel had euer giuen him They are the makers of Christs body they doe a worke which none but the holy Ghost besides them euer did And in the margine hee thus citeth Isodor Pelusota l. 2. epist 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a power the Kings of the earth haue not An other speakinge of the consecratory preistly power by those words of Christ spoken in his parson This is my body This is my blood concludeth Couel def of Hooker pag. 116.117.276 The omnipotency of God maketh it his body And of preists To these parsons God imparteth power ouer that naturall body which is himselfe a worke which antiquitie calleth the making of Christs body And of preistly power By blessing visible elements it maketh them inuisible grace it hath to dispose of that flesh which was giuen for the life of the world and that blood which was powred out to redeeme soules Others say The sacrifice of the altare and vnbloody sacrifice were vsed in the primatiue church The primatiue church did offer sacrifice at the altare for the deade sacrifice for the deade was a tradition of the Apostles and auncient Fathers Aerius was iustly condemned of heresie by the primatiue church for denying sacrifice for the dead Middlet Papistom pag. 51.91.113.49.137.139.47.48 Fâ—…ild l. 3. cap. 29. pag. 138. 13. And to put vs out of doubt that this is or should bee the common doctrine and Religion of all English Protestants their chosen champion with greatest allowance amonge them as hee affirmeth writeth plainely Haec est fides Regis haec est fides Ecclesiae Anglicanae this is the faith of the Kinge this is the faith of the church of England Io. Casaub resp ad Card. Peron pag. 51.52 And their publicke statute of al the Protestant Princes of England saith so and so decreeth to be obserued of all authentically prouinge in protestants Religion that this most holy sacrifice of the altar was instituted by Christ that it is
his body and blood broken and shed for remission of sinnes by the omnipotent words of Christ This is my body this is my blood being of eternall infallible and vndoubted truth so consecrated by truely and duely ordeyned preists vnto the end of the worlde Therefore most euident it is by all kinde of Arguments and testimonies that the holy Apostle and Euangelist S. Matthew as the rest also did and of dutie was bound to offer the most holy sacrifice of Masse And that hee thus did as the rest of the Apostles also did it is manifest by diuers antiquities which wee haue of this holy Apostle 14. First it is commonly agreed vppon both by Catholicke and Protestant writers that hee preached and suffered Martyrdome in Ethiopia hauing first conuerted the Kinge and many others and that of all nations the Christians of Ethiopia were euer most deuout to the holy sacrifice of Masse the protestants themselues ar witnesses and as they haue had that holy sacrifice from their first receauinge the faith of Christ which in all things as transsubstantiation of bread and wine into the bodie and bloody of Christ according to the doctrine of S Matthew before and offeringe of the said blessed body and blood with inuocation of Saints and prayer for the deade so their tradition ascribeth it to S. Matthew the Apostle as ordinarily it is referred vnto him And not onely S. Abdias which liued in that time by his workes vsually receaued Iulius Africanus and others be witnesses that he said Masse and was martyred at the holy altare by Kinge Hirtacus but that vndoubted historie of his life and death which the vniuersall church of Christ followeth approueth and proposeth vnto vs so testifieth Origen in Genes Euseb histor lib. 3. cap. 1. Socrat. lib. 1. c. 15. Doroth. in Synops Magdeburg cent 1. l. 2. col 777.776 Edw. Grimston in Presbyter Iohn Pag. 1088.1089 Missa Aethiopum siue S. Matthaei Apostoli Biblioth SS Patr. Tom. 6. Iudoc Cocc Tom. 2. Sebastian Munster Cosmograph l. 6. cap 57. Abdias Iul Afr. c. l. de vita Apost in S. Math. Metaphrast in S. Matth. Anton. part 1. Petr. anot l. 8. cap. 100. 15. Rege mortuo Hirtacus eius successor Ephigeniam Regiam filiam vellet sibi dari in matrimonium Matthaeum cuius opera illa virginitatem Deo vouerat in Sancto proposito perseuerabat ad altare mysterium celebrantem iussit occidi vndecimo calendas Octobris Vita S. Matth. Apostoli in Breuiario die 21. Septembr Kinge Aeglippus whome S. Matthew had conuerted to the faith being deade Hirtacus his successor desiringe to Mary his daughter Ephigenia sheâ—… by the helpe of S. Matthew hauinge vowed virginitie to God and perseueringe in her holie purpose hee commaunded S. Matthew to bee killed as hee was celebrating Masse at the altare on the eleuenth of the calends of October Which history and relation must needs bee approued by the Protestant church of England keeping his festiuitie with the former histories the church of Rome the auncient Martyrolodges of Rome S. Bede Vsuardus and others vpon the same day Engl. Protest Comm Booke in fest S. Matth. Apostol calend 21. Septembr 11. cal Octobr. Martyr Rom. Bed Vsuard eod die Ado Treuer 16. To which the auncient Manuscript of an author Anonimus published in print all most an hundred yeares since by Fredericus Nausea Bishop of Vienna writtin as hee saith characteribus plusquam vetustis in exceedinge old characters in a most auncient library giueth this ample testimony hauinge before related the history of S. Matthewes preachinge there Cumque omnes respondissent Amen mysteria Domini celebrata fuissent Missam suscepisset omnis Ecclesia retinuit se Sanctus Matthaeus iuxta altare vbi corpus ab eo fuerat Christi confectum vt illic Martyrium expectauit nam expansis manibus orantem spiculator missus ab Hyrtaco à tergo puncti ictu feriens Apostolum Dei Christi Martyrem fecit And when all had answered Amen and the mysteries of our Lord were celebrated and all the Christian assembly had heard Masse S. Matthew kept himselfe still by the altare where the body of Christ was consecrated by him and expected Martyrdome For as hee was praying with his hands stretched forth the executioner beeing sent from Kinge Hyrtacus cominge behinde him thrust the Apostle of God throughe and made him a Martyr of Christ Anonymm antiq l. in vitas miracula passionis Apostolorum in pas S. Matth. Apost cap. 6. 16. And this may fully satisfie for S. Matthew the Apostle that he was a sacrificinge and massinge preist and did both say Masse and ordeyne other holy massing and sacrificinge preists and deliuered a forme of that holy sacrifice to the Christians of Ethiopia I haue bene more large in him because hee was the first amonge the Apostles which in his ghospell wrote of these sacred mysteries and beeinge an Apostle and confirmed in grace neither did nor could in this or any article of Christian Religion beleeue or practise otherwise then Christ commaunded and instituted and the rest of the Apostles and Euangelists did also beleeue teache and exercise as I haue taught in generall of them all Now in particular of euery of them with so much breuitie as I may the difficultie beeinge already cleared vntill I come to S. Peter in whom beeinge besides his primacy amonge the Apostles and in the whole church of Christ our protoparent Pastor and Father in Christ I must spend some longer time in that respect to deduce our holy sacrificinge and massing preisthood from him 17. The next of the Euangelistes and scripture writers which entreateth of this blessed mistery is S. Marke whose words in his ghospell as our protestants translate them concerninge Christs institution of this sacrifice are these Iesus tooke breade and blessed and brake it and gaue to them and said take eate This is my body and hee tooke the cup and when he had giuen thanks hee gaue it to them and they all dranke of it and hee said vnto them this is my blood of the new testament which is shed for many Marc. cap. 14 ver 22.23 Where wee see as in S. Matthew before so heare S. Marke doth assure vs that the misteries there celebrated were Christs body and blood shedd for many and so accordinge to that which is already proued in this matter must needes bee an holy sacrifice in the iudgement of this Euangelist and that by his owne continual vse and practise of saying Masse and deliueringe a perfect forme and order thereof vnto the churches where hee preached and liued we haue many testimonies 18. First the very Masse it selfe which hee deliuered to the church of Alexandria and others which hee founded is yet vsed in those parts and knowne to all antiquaries Missa S. Marci seu Ecclesiae Alexandrinae in Biblioth patrum and it doth agree in all matters of substance with the Masse of the Latine church And he himselfe had
so reuerent opinion of this most holy sacrifice that hee thought himselfe vnworthie to offer it and therfore as S. Hierome writeth cut off his Thombe but it was miraculously restored and hee vsually offered that holy sacrifice as wee haue testimonies euen of this our owne nation farr beyond exception to omit others S. Bede S. Marianus and Florentius Wigorniensis al which affirme in these same words Marcus discipulus interpres Apostoli Petri mittente Petro porrexit in Aegiptum primus Alexandriae Christum annuntians constituit Ecclesiam postquam constitutis confirmatis Ecclesijs per Lybiam Marmoricam Ammonicam Pentapolim Alexandriam atque Aegiptum vniuersam ad vltimum tentus est à Paganis qui remanserant Alexandriae qui videntes eum die sancto Paschae Missas facientem miserunt funem in collo eius Marke the disciple and Interpreter of Peter beeing sent by Peter went into Egipt and was the first that preached Christ at Alexandria and founded that church and after founding and confirming the churches through Lybia Marmorica Ammonica Pentapolis Alexandria and all Egipt at the last was apprehended by the Pagans which remayned at Alexandria who seeinge him saying Masse on the holy feast of Easter cast a rope about his necke and so put him to death Beda in Martyrolog 7. cal Maij. Marian. Scot. l. 2. aetat 6. pag. 233. in Nerone Florent Wigorn. 19. Thus these three auncient learned English writers with others And this forme of Masse which he vsed deliuered to these churches seemeth by Antonius Sabellicus to haue beene written by him at Aquileia in Italy whether he was first sent by S. Peter before hee went to Alexandria for hee tellinge with the common opinion how hee wrote his ghospell at Rome by the warrant and approbation of S. Peter and his coming to Aquileia saith he wrote there also somethinges hic quoque aliqua scripsisse creditur and most likely his Masse because wee finde no mention of any other his works but his ghospel writtē at Rome and that 20. And to make all sure by our English Protestant antiquaries and other writers who ascribe the greatest credit in these matters to the brittish Authors their Religion and practise before the vniting themselues with the successors of S. Augustine and the Romane church there is yet extant a very old manuscript written by a Brittish Christian before that vnion allmost a thousand yeares since which our protestants intitle prima institutio ecclesiastici seruitij the first institution of the ecclesiasticall seruice M. S. Britan. antiq pr. Stores in exordio prima institutio ecclesiastici seruitij in which manifestly mētion is made that S. Marke the Euangelist did write a forme therof and that very forme of Masse vsed and penned by S. Marke was practised here in Britanie when it was first conuerted in or nere the Apostles time of this I shall speake more at large when I come to S. Peter And this will suffice for S. Marke 21. S. Luke the next of this holy company is moste plaine of them all for holye sacrifice for first hee doth plainelie distinguish the consecrated cup from the other which he calleth by protestants translation the fruite of the vine Luc. cap. 22. ver 18. an exception with vnlearned protestants And then by their owne translation he thus writeth of Christs action herin ver 19. And hee tooke breade and gaue thankes and brake it and gaue vnto them saying this is my body which is giuen for you doe this in remembrance of mee ver 20. likevvise also the cup after supper saying this is the nevv testament in my blood vvhich is shed for you Where as I haue proued before both by protestants and all witnesses our holy sacrifice of Masse is plainely instituted which our protestants proue by one of the most auncient antiquities of our Christian Britans a sermon as Master Foxe saith Act. and monum pag. 1142. sermon translat by Aelfricus so auncient and of so great authoritie in this kingdome that it was vsually reade in the church here in the yeare of Christ 366. aboue two hundred yeares before S. Augustines cominge hither and translated into the Saxon language out of Latine by Kinge Aelfricus in the yeare 996. Which speaketh of Christ in these words Hee blessed breade before his suffering and diuided it to his disciples thus saying eate of this it is my body and doe this in my remembrance Also hee blessed wine in one cup and said drinke yee all of this this is my blood that is shed for manie in forgiuenes of sinnes The Apostles did as Christ commaunded that is they they blessed bread and wine to howsell againe afterward in his remembrance euen so also their successors and all preistes by Christs commaundement doe blesse bread and wine to howsell in his name with the Apostolicke blessinge 22. And againe In the old lawe faithfull men offered to God diuers sacrifices that had foresignification of Christs body which for our sinnes he himselfe to his heauenly Father hath since offered to sacrifice certainly this howsell which wee doe now hallow at Gods altar is a remembrance of Christs body which hee offered for vs and of his blood which hee shed for vs So hee himselfe commaunded doe this in my remembraunce And shewinge how Christ is wholly and truely present in euerie parcell of this blessed sacrifice of Masse it addeth That innocent Lambe which the old Israelites did then kill had signification after ghostlye vnderstandinge of Christs sufferinge who vnguiltie shed his holy blood for our redemption Herof singe Gods seruants at euery Masse Agnus Dei qui tollis peccata mundi miserere nobis That is in our speach Thou Lambe of God that takest away the sinnes of the world haue mercy vpon vs. 25. Where is plainely proued by these protestants antiquitie that Christ did in those wordes of S. Luke both institute the moste holy sacrifice of Masse for that Euangelist and all preists to offer and that the Lambe of God that taketh away the sinnes of the world onely Christ Iesus is present there and was publickly prayed vnto as present in our first Britane primatiue church in this kingdome Therefore no Christiā of Britanie can make it a question but S. Luke an holy Euangelist did in this holy mistery as Christ had instituted by his owne ghospell and the other Euangelists and Apostles did preach and practise Which is farther confirmed out of the history of his life wherin we finde that hee erected altars and consecrated sacrificing and massing preists no others known to Christians in that time This will more appeare when I come to S. Paul whos 's both companion and scribe and secretary in some sort hee was and so could not bee of an other opinion or practise in this point then that great Apostle Metaphrast in vit S. Luc. Gul. Eisengren cent 1. part 5. dist 7. Hieron l. de vir illustris in S. Luca. 24. The holy Apostle and
Euangelist S. Iohn bringeth Christ speakinge in these wordes as our protestants translate them Ioh. cap. 6 v. 51. I am the liuinge breade which came downe from heauen If any man eate of this breade hee shall liue for euer and the breade that I will giue is my flesh vvhich I vvill giue for the life of the vvorlde The Ievves therefore stroue amonge themselues saying hovv can this man giue vs his flesh to eate Then Iesus said vnto them verelye I say vnto you except yee eate the flesh of the sonne of man and drinke his blood yee haue no life in you Who so eateth my flesh and drinketh my blood hath eternall life and I vvill raise him vp at the last day For my flesh is meate in deede and my blood is drinke in deede Hee that eateth my flesh and drinketh my blood dvvelleth in mee and I in him As the liuinge Father hath sent mee and I liue by the Father so hee that eateth me euen hee shall liue by mee This is the bread vvhich came dovvne from heauen not as your Fathers did eate Manna and are deade hee that eateth of this breade shall liue for euer 25. These words bee so euident for the reall presence of Christ in the sacrifice of Masse by all testimonies of antiquitie that as I haue shewed before none but incredulous people and like Kinge Achis will denie it And for Britanie the lately cited antiquitie that was publickly reade in our churches here so longe before S. Augustines cominge hither doth with the whole cōsent of our church in or before the yeare of Christ 366. so approue it citing all these words of S. Iohn which I haue related to that purpose the old Britt serm supr apud Foxe pag· 1142. alios and no man can better expound S. Iohn then S. Iohn himselfe who as wee are assured both by Catholicke and Protestant antiquaries and authorities did both say Masse and consecrated sacrificinge and massinge preists to doe the same So wee are taught by Eusebius Emissenus or Faustus Reginensis S. Bede Haymo the author of the scholasticall history Smaragdus Durantes Honorius Vincentius Nicolaus Methonensis and others Euseb Emis seu Faust Regin hom in fest S. Ioan. Bed homil in id dixit Iesus Petro sequere me Haymo Homil. 2. in festo S. Ioan Homil 1. histor scholastic cap. 106. Smarag Abb. in collect in Euangel in fest S. Ioan. Duran l. 7. c. 42. de diu offic Honor. serm in fest S. Ioan. Vincent l. 11. c. 44. Nichol. Methon l. de corp Christi And we haue both Catholick Protestant testimony for this of our own nation a preist of Eaton in his holy trauailes aboue 200. yeares since and a protestant minister thus approuinge and relatinge from them Ad occidentalem partem Ecclesiae quae est in monte Sion est lapis rubens prae altari qui quidem lapis portatus erat de monte Sinay per manus Angelorum ad preces S. Thomae reuertentis ab India super quem celebrabat sanctus Ioannes Euangelista coram beatissima virgine Maria Missam per multos annos post Ascensionem Domini At the West ende of the church which is in mount Sion there is a redd stone standing in steade of an altare the which stone was transported thither from the mount Sinay by the hands of Angels at the prayers of S. Thomas when he returned from India vpon this stone S. Iohn the Euangelist did celebrate and say Masse before the blessed virgin Mary many yeares after the Ascension of our Lord. Gulielm Way Etonensis presbyter l. Itinerar· cap. loca sancta montis Sinay an D. 1420. Hackluyts booke of trauailes in Gul. Way cap. mount Sinay And he was so daily deuoted to this holy sacrifice that as the auncient Anonymus writer of his and the other Apostles liues doth witnes hee celebrated it the very day he died and was buried by the altare Anonimus antiq in vit miracula pass Apostolorum in Ioanne cap. 10. 26. S. Paule the laste of our holy writers of these mysteries saith plainely by our protestants translation 1. Corinth cap. 11.23.24.25 I haue receaued of the Lord that which also I deliuered vnto you that the Lord Iesus the same night in which he was betraied tooke bread and when hee had giuen thankes hee brake it and said Take eate this is my body which is broken for you This doe in remembrance of mee and after the same maner also hee take the cup when he had supped sayinge This cup is the new testament in my blood this doe yee as often as yee drinke it in remembrance of mee Where wee see a double power commaundement also of Christ vnto his Apostles both to consecrate and cōmunicate both his body and blood And yet there is no commaundement in any Religion Catholick or Protestant for any but preists to doe all these thinges and to them onely when they offer the holy sacrifice of Christs body and blood in Masse for if at any other time in sicknes or otherwise they communicate they doe it only as other Catholick lay parsons doe And many cases there bee in the Religion of Protestants in which communicants are not bounde to receaue in both kinds and it is approued and enacted by the publicke statute of all our Protestant Princes that euer were in England Kinge Edward the sixt Queene Elisabeth and our present soueraigne King Iames that euen in the first primatiue and vnspotted times of Christianitie the Christians did very often communicate in one onely kinde Statut. parlament 1. an 1. Eduard 6.1 Elisabeth an 1. Iacob· which could not bee tolerable if the commaundement of Christ had beene generall vnto all to communicate in both as it was to his Apostles and all massinge or sacrificinge preists in them 27. And to make it most euident in all proceedings that the powers commaundements were communicated and giuen to preists onely no parsons whatsoeuer Kinge or Caesar but preists onely and with protestants their ministers which in their Religion cypher the places of preists doe or may intermeddle with any of those powers or commaunds of Christ doe this either in respect of his blessed body or blood or howsoeuer wee will terme those mysteries and yet to them to whome they were committed they are plaine commaundements imparatiue in all lāguages Greeke Latine English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facite doe this in the imparatiue and commaundinge moode and maner of speach and so all men of whatsoeuer Religion doe vnderstand them and cannot possibly truely vse them in any other meaninge And after prouinge how the misteries there deliuered are the very body and blood of Christ 1. Corinth cap. 11. ver 27.28.29.30.31 although he had said before that hee had deliuered vnto them that which hee receaued of Christ and entreateth of the same diuers verses before and in 11. or 12. after euen to the end of that chapter yet not hauinge therein set downe the forme
tu dixisti hoc facite in meam commemorationem 33. And how carefull and diligent an obseruer and practiser of this massing doctrine hee was in act and deed daily in his whole life we may be assured by the worthie writers of his life and death Hilduinus Abbot of S. Denis in Fraunce where hee was buried about 800. yeares since Roswita or Roswida not longe after and others who confidently and from publick testimony write that neither his strict imprisonment in a dungeon could hinder him from performing this holy dutie but there both persuadinge the people present and writinge vnto others absent to confirme them more said Masse in that vnfit place to proue how acceptable it was Christ Iesus with a multitude of Angels appeared vnto them all with such a light from heauen as had beene seene at the very time when they were to communicate comforted his holy Martir Sed nec carcereis praesul praeclarus in antris desinit obsequium Domino persoluere dignum sed docuit plebem studiosè conuenientem ac celebrat sacrae solitò solemnia Missae Est vbi caelestem debebat frangere panem lux noua tristifico subito fulgebat in antro in qua sidereae regnator splendidus aulae scilicet angelica pariter comitante caterua apparens charum consolabatur amicum Trithem l. de scriptorib in Hildonio Roswida Hilduinus Abb. in vita S. Dionisij Areopag cap. 29. Roswita l. de vit S. Dionis Areopag alijs THE X. CHAPTER How all the rest of the Apostles in particular S. Andrew Iames the great Thomas Iames the lesse Philip Bartholomew Symon Thaddaeus and Matthias were sacrificinge Preists and Apostles and vsually offered the sacrifice of Masse NOw let vs come to the rest of the holie Apostles which haue not in scriptures written of these misteries and proue of them all and in order except S. Peter the first whom I haue promised to put in the last place that in their sacred functions they offered the most holy sacrifice of Masse And first to begin with S. Andrew It is a receaued opinion Iodoc. Cocc Tom. 2. l. 7. artic 5. de purgator that this holy Apostle did first deliuer that forme of Masse which was auntiently and from the beginninge vsed in the church of Constantinople and after called the Masse of S. Iohn Chrisostome the great and learned Patriarke of that place because it was enlarged by him and is stil as our protestants acknowledge vsed to this day in the churches of Greece Edwin Sands relation of Religion cap. 53. or 54. And that hee himselfe did vsually and daily offer this moste sacred oblation of Christs body and blood wee haue moste auncient and vndeniable testimonies whether we will professe our selues Catholicks or protestants in Religion for both these agree in this that S. Andrew was martyred by Aegeus Procōsull of Achaia in the citie Patras and they celebrate his day of festiuitie vppon the laste of Nouember And they doe or ought if they make not fictions of theire owne deduce the history of his passion from the auncient penners and relators thereof which bee the preists and deacons of Achaia which were eye witnesses and present at the same S. Cyprian or whosoeuer was the auncient Author of the booke amonge his workes de duplici Martyrio The old Anonimus who wrote the booke of the Apostles liues published by the learned Bishop of Vienna Fredericus Nausea S. Simeon Metaphrastes himself a learned grecian and auncient of those parts S. Iuo S. Bernard Algerus the auncient writer of the liues of Saints the whole latine church in the publicke seruice of the feast of S. Andrew the Apostle the auncient Breuiary of the church of Salisbury in England and others are witnesses that S. Andrew beeinge persuaded and threatned by Aegeus the Proconsull to sacrifice to the Pagan Gods answered publicklie vnto him in these wordes Ego omnipotenti Deo qui vnus verus est immolo quotidie non taurorum carnes nec hircorum sanguinem sed immaculatum Agnum in altari cuius carnem posteaque omnis multitudo credentium manducauerit Agnus qui sacrificatus est integer perseuerat viuus I doe daily sacricrifice to God almightie the onely true God not the flesh of bulls nor blood of goates but the immaculate Lambe vppon the altar whose flesh after all the multitude of beleeuers haue eaten the Lambe that is sacrificed remayneth whole and liuinge Breuiar Missale Rom. Martyrolog Rom. Bed Vsuard vlt. Nou. Protestant comm Booke in calendar Nouem infest vlt. Nouem Cooper v. Andreas Godw. conuers Magdeb cent 1. in Andr. Apostolo Act. S. Andrea per Presb. Diacon Achaiae Ciprian l. de duplic Mart. Anonim in mirac vit Pass Apost in S. Andrea Sim. Metaphr in S. Andr. S. Iuo Carnoten Episc serm de Sacram dedicat ser 4. Algerus contra Berengar S. Bernard apud Francisc Feuarden annotat in Frenaeum l. 4. contra haer cap. 32. pag. 361. Iacob Genuen Epis in vit S. Andrea vlt. Nouem Breu. Ecclesiae Salisbur ibidem 2. Thus it is euident that S. Andrewe the Apostle did offer this holy sacrifice of Masse and euery day and that the sacrifice was Christ himself the true Lambe of God that taketh away sinnes Amonge the holy auncient and renowned witnesses S. Iuo supr ser 4. speakinge of this holy sacrifice of Masse thus wtiteth In memoriam veniunt verba beati Andreae Apostoli quibus asserit in caelis esse corpus Domini de altari posse sumi corpus Domini Cuius inquit carnes cum sint comestae in terris à populo ipse tamen in caelestibus ad dexteram Patris integer perseuerat viuus The wordes of S. Andrew the Apostle doe come to memory in which hee affirmeth that the body of our Lord is in heauen and yet may his body bee receued from the altare Whose flesh saith hee when it is eaten of the people on earth yet he perseuereth whole and aliue in heauen at the right hand of his Father And this giueth full satisfaction for S. Andrew that hee was a sacrificinge and massinge preist 3. The next in order is S. Iames the brother of S. Iohn the Apostle and Euangelist martired by Kinge Herode as we reade in the 12. chapter of the Acts of the Apostles where our protestants thus reade About that time Herod the Kinge stretched forth his hand to vexe certaine of the church And he killed Iames the brother of Iohn with the sword Actor cap. 12. ver 1.2 Which his timely death hath taken from him such ample memory as is deliuered of some other Apostles that liued longer in histories But beeing assured before by all kinde of testimonies that he was one of them to whom our blessed Sauiour gaue power and commaundement to offer the holy sacrifice of his body and blood that he there being consecrated a preist and one of the three Apostles which our Sauiour most loued and hee him
it would be more then impietie to thinke hee either neglected the power or brake the commaundement of his Master whome he so much loued and loued him againe for so he should not haue beene so principall a frend and louer of Christ but his professed enemy in continually violatinge his lawe and commaundement And being both brother to S. Iohn and consecrated and ordeyned preist at the same time in the same maner and order as hee was how could S. Iohn be a massinge and sacrificinge preist so vndeniably as is proued of him except S. Iames were also in the same degree 4. Further it is proued that S. Iames liued sometime before his death was martired in Hierusalem where the publick sacrifice of the Christian church at that time was the holy Masse for as Hieremias Patriarke of Constantinople proueth against the Protestants in his censure and others The holy Masse is a sacrifice instituted of Christ. Hierem. in censura Concil 6. Constantinop in memory and commendation of all his mercy and humilitie sustained for our soules Saint Iames the Apostle called our Lords brother first reduced into order that liturgie and sacrifice beeinge so instructed of Christ to doe it in all parts of that holy sacrifice nothing els is handled but an vniuersall order of thinges which our Sauiour vndertooke for our redemption Then this S. Iames also a cheife Apostle of the same Christ consecrated with the same solemnitie the other was and liuinge and dyinge in the same place a great Saint and Martyr as the oother was could not possibly differ from him in this point nor from the rest of the Apostles all of them by all consent before agreeinge in these misteries And it is an historicall approued veritie by all antiquities that these few disciples which this S. Iames conuerted in Spaine and brought with him to Hierusalem were directed and sent thither againe by S. Peter the Apostle that great massinge preist as hereafter and they were such as he that sent them in that respect 5. S. Thomas followeth next in Apostolick order how hee was a sacrificinge and massinge preist I haue shewed before in S. Iohn And this holy Apostle preachinge in India altares and diuers other pregnant arguments of his saying Masse in those parts are found amonge them there Christiani qui Indias frequentarunt quas olim diui Thomae praedicatio peragrauit altaria Christiana cum reliquijs quibusdam Imaginis Virginis in speluncis inuenerunt Florimund Raem de origine Haer. l. 8. cap. 12. And Franciscus Aluares de reb Ind. that liued longe in those parts writeth that their Annals testifie they had a church built in their contry within ten yeares of Christs Ascension which church there still remayneth and beareth the name as euer it did the church of our Lady of Mount Sion and the reason why it is so called is because the stone where of the altar was builded was brought thither from Mount Sion The same is proued by others and protestants themselues further declaringe the maner of their saying Masse still continued with great reuerence and deuotion teachinge how they neuer say Masse without incense and three cleargie men a preist deacon and subdeacon and they deriue their Religion from S. Thomas the Apostle An other an English Protestant minister from experienced trauailers and antiquitie writeth est Capella Indorum there is a Chappell of these Indians conuerted by S. Thomas in Mount Caluary at Hierusalem where onely the pilgrims of India by theire preists singe Masse after their order consecrating and makinge conficientes the Sacrament of the body and blood of Christ of bread and wine They behaue themselues with greatest attention reuerence humilitie and deuotion Therfore wee cannot doubt but S. Thomas taught and practised these misteries both there and wheresoeuer hee liued and preached Edw. Grim. booke of estates pag. 1088.1089.201.203 Sebast. Munster l. 6. cap. 57. vide multos apud Gul. Eisengr centen 1. fol. 168. Rich. Hackluits booke of trauailes in mount Sinay Sir Iohn Mandeuil pag. 36. cap. 14. 6. Concerning S. Iames commonly called S. Iames the lesse and brother of our Lord whose place is ordinarily numbred next I haue spoken before how and by Christs appointment as the greeke writers say hee composed a forme of Masse and deliuered it to the churches where hee liued and so must needs bee a professor and practiser of that which he taught to others and consequently consecrated massing and sacrificinge preists to performe the same His Masse approued of in the sixt generall councell held at Constantinople as our protestants allow is stil extant and known to all learned men in all things of substance agreeing with the vsuall present missale of the Roman churche Censura Oriental Hieremias Patriarch Constantinapol ib. cap. 10. Proclus S. Nichol. Methon Bessarion apud Gul. Eisengr cent 1. fol. 186. Concil general 6. can 52. can Apost 3. Missa 5. Iacobi in Biblioth Patr. al. Morton apol part 2. pag. 8. 7. Now followeth S. Philip which followed the same opinion and practise of the holy sacrifice of Masse for wee doe not onlie often reade in generall that hee founded churches and consecrated Bishops preists deacons and other inferior cleargie men which none but they which hold a sacrificinge preisthood and sacrifice of Christs body and blood in holy Masse allowe But S. Simeon Metaphrastes liuinge where S. Philip preached with others testifieth in particular Sacerdotes altaria vbique in illis locis statuit construxit pro sacrificijs illis quae fiebant in daemonum altaribus sacrosancti fecit in eis peragi sacram misterij celebrationem Hee appointed preistes and builded altars euery where in those places and for those sacrifices which were vsed to bee offered vppon the altars of deuils hee caused the holy celebration of the sacred mistery to bee perfected Anonimus supr l. in Pass Apostol in S. Philippo Gul. Eisengr centur 1. fol. 157.158 alibi Simeon Metaph. in S. Philippo Apostolo Sur. die 1. Maij. And the protestant Sebastian Munster with others teacheth how the Abissines testifie from their Apostolick antiquities and constitutions of the Apostles themselues preserued by continuall tradition with them that amonge other misteries of Christian Religion deliuered by them this of the holy sacrifice of Masse and Christs sacred body and blood offered therin was one and that S. Philip the Apostle was principally theire Apostle and preached these things to them Asserunt imprimis Philippum Apostolum apud eos praedicasse Euangelium Sebastian Munst. Cosmograph l. 6. cap. 56. 8. Touchinge S. Bartholomew we read that hee preached in India where that knowne massinge Apostle taught and left that holy sacrifice so that two Apostles if they had not beene confirmed in grace free from error as all agree they were no Christian will thinke they could preache and practise contrary doctrines in so great misteries to and in one people place and time and wee further reade that S. Bartholomew
English history commonly called Caxtons history because printed by him thus testifieth Peter the first Pope was ablessed man and glorious Apostle of Christ hee was head of the church after S. Hierome 37. yeares and he held his Bishoprick in the easte fiue yeares and hee said Masse hee made our Lords body then after hee came to Antioch old English histor published by Caxton part 4. an D. 34. 7. Martianus Polonus hath the same words with our Manuscript history before cited Walfridus Strabo 800. yeares since writeth how the Romans receaued the vse and obseruations of their Masse common to the western world from S. Peter the cheifest of the Apostles Martin Polon in supputat tempor col 27. in S. Petro. Walafrid Strab. l. de obseruat cap. 22. The like hath S Clement scholler and successor to S. Peter Comestor Ioannes Belethus Pope Innocentius the third Polychronicon Ioannes Cantabrigiensis Petrus de natalibus Hesichius Nicholaus Cabasilla Germanus S. Beda S. Hierome Theonas Cassianus S. Anacletus who was made preist by S. Peter as hee himselfe witnesseth S. Epiphanius Ionas Aureliensis our learned coÌ„tryman with diuers others cited by Eisengrenius and others And to take the warrant of Protestants with vs for this veritie first wee haue the testimony of the Magdeburgians from Martinus Polonus and others in quibusdam chronicis vt Martini aliorum not onely that S. Peter said Masse but in some sort the order thereof Our first English Protestant Archbishop of Canterbury expressely acknowledgeth that S. Peter said Masse both in the easte Missam dictaÌ„ à Petro in orientalibus regionibus and after hee came into the west also and that illius traditio à Christi primo instituto ducentis amplius annis in prima Ecclesia durauit The order of Masse which S. Peter vsed taught continued in the primatiue church aboue 200. yeares from the institution of Christ vntill the time of Pope Zepherine Clem. Rom. l. 10. Recognit histor scholast cap. 7. in act Apostol Io. Belethus l. de offic diuin cap. 124. Innocent 3. Praefat. l. 1. Polychronic l. 4. cap. 6. Ioannis Cantabrigien in pupill oculi c. 8. Petrus de natalib l. 4. cap. 108. Hesichius Hierosol in act cap. 20. cap. 23. Leuit l. 6. Nichol. Cabass c. 28. de Miss Germ. Constantinp in can Miss Anaclet epist 2. al. apud Eisengren centen 1. fol. 116.117 Magdeburg â—…ent 1. l. 2. cap. 6. col 500. Math. Parker antiquit Britannie pag. 47. cap. 17. 8. And this Pope by this great protestants confession was so far from chaunginge any essentiall thinge therin to make it worse that to insist in his wordes donec eam Zepherinus 16. Romanus Pontifex quorundam suasionibus ad pulchriorem materiam formamque mutare voluit vntill Zepherine the sixteenth Pope of Rome by the persuasions of some would chaunge that Masse to a more excellent matter and forme And to put vs out of doubt that Pope and S. Zepherine did make no chaunge or alteration of this S. Peters Masse now after two hundred yeares in protestants iudgement but that which rather honored then in any respect disgraced this holy sacrifice all the chaunge which this Protestant Archbishop findeth made herin by this holy Pope is this by his owne testimony that where before woddeÌ„ challices were vsed in some places in those times of persecution and necessitie this Pope to vse this protestants words the 16. Pope of Rome constituted that Masses should bee celebrated with patens of glasse Zepherinus 16. Romanus Episcopus patents vitreis Missas celebrari constituit Matth. Parker supr cap. 18. pag. 47. Which an other English Protestant purposely entreating of such thinges thus expresseth sanguinis Christi consecrationem in vitâ—…eo calice non ligneo vt antea fieri debere statuit Pope Zepherine constituted that the consecration of the blood of Christ should bee made in a chalice of glasse not of wood as before was vsed Robertus Barns in vita Pontific Roman in Seuer alij Zepherin And further Cum Episcopus celebraret Missae sacra iussit omnes presbyteros adesse Hee commaunded that all the preists should be present when the Bishop celebrated the sacrifice of Masse 9. This is all S. Zepherine altered in this Masse of S. Peter by these protestants own graunt Therefore it is sufficiently agreed vpon both by Catholicks and the best learned protestants that according to the common opinion in that respect S. Peter did not onely and vsually say Masse beeinge a massing and sacrificing preist by his preistlie consecration but as the great Apostle of Christ composed an order or forme of saying Masse and deliuered it to the church to practise and it was so accordingly receaued and practised with the best learned most holy men the glorious lights of Gods house in that primatiue and freely confessed vnspotted dayes of Christianitie What this holy order was and how it did not differ in any substantiall or essentiall matter from that Masse which the present Roman church now vseth I shall sufficiently proue with the good leaue and likinge both of Catholicke learned protestant authors hereafter 10. In the meane time to make that which is already said vnquestionable S. Peter euer left in the renowned places where hee liued this holy doctrine and practise of saying Masse And whether soeuer he sent any Apostolick men to preach the ghospell this was a principall charge power bequeathed vnto them For Hierusalem where S. Peter first preached I haue spoken sufficiently in S. Iames before so for S. Marke at Alexandria the African parts For Antioch also I haue written what might suffice yet will I add somewhat of the glorious successor of S. Peter there S. Ignatius whome S. Chrisostome the great ornament of that very church S. Felix and Theodoret doe allowe mee to call the immediate substitute or successor of S. Peter there and that by S. Peter hee was consecrated Bishop dextera beati Petri fuisse ordinatum Episcopum Ecclesiae Antiochenae and per magni Petri dexteram Pontificatum suscepit Though I doe not deny but as S. Clement did to S. Linus and Cletus at Rome so S. Ignatius might and did giue place to Saint Euodius at Antioche Whome great Authors therefore name S. Peters first successor there S. Io. Chrisostom orat de translat corp S. Ignatij Antioch Felix Rom. Pont. epist. ad Zenon Imper. in S. Synod Const act 1. Theodoret. dialog 1. Immutab Euseb chr hist. l. 3. c. 16. Hieron l. de scriptor in Ignat Ignat. epist ad Antioch 11. This holy Saint and learned Father consecrated by S. Peter was so farr a massing preist and earnest practiser and patron of this holy sacrifice of Masse wherein Christs sacred body and blood ar offered that as not onely Theodoret and al Catholicks with him teach but as the grand protestants Beza Peter Martyr Scultetus Whitaker and others as enforced doe graunt that S. Ignatius did condemne Simon and Menander for hereticks
because according to theire knowne heresie against Christs true humanitie they did reiect the sacrifice of his body and blood in the sacrifice of Masse Theodoret. Dial. 3. Beza Dial. Cyclops Peter Mart. loc 12. Missae Scutlet part 1. Medull patr l. 1. Whitaker contra Camp al. They doe not receaue saith S. Ignatius Eucharist and sacrifice because they doe not confesse the Eucharist to bee the body of our Sauiour Iesus Christ which suffered for our sinnes which his Father by his bountie raised againe apud Theoderet supr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. The protestants of Magdeburg cent 2. col 113. cap. 6. acknowledge which no man can deny in epistolis Ignatij vt hodie extant vtrimque legitur sacrificium immolare Missas facere Wee reade both to offer sacrifice and say Masses in the epistles of Ignatius as they are extant at this day And our English Protestants confesse in these termes Sutclisse subu pag. 32. Wee reade in Ignatius this phrase offerre and sacrificium 〈◊〉 to offer and immolate sacrifice And not to insist vpon the words of S. Ignatius Ignatius epistol ad Smirnens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the olde translation turneth â—…ssam facere to say Masse the other Greeke wordes of this holy Saint which the Magdeburgian protestants doe allowe for his Magdeburg supr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do in all lexicons and Greeke Authors properly signifie sacrificinge or offering sacrifice and yet as that holy Father witnesseth this was in his time the act and office of Christian preists And saith this preisthood is the toppe or cheife of all good things amonge men and hee that rageth against it doth not reproach maÌ„ but God and Christ his onely begotten Sonne who by nature is the highest preist of God his Father and hee teacheth how an externall sacrifice offered vppon an externall materiall altar is a proper act of this holy preisthood Ignat. epistol ad Hieron epistol ad Ephes And that this sacrifice in particular is a medicine of immortality a preseruatiue against death and procuringe life in God The bread of God heauenly food which is the flesh of Christ and blood of Christ Ignat. epist ad Trallian ad Ephes ad Roman 13. And if wee attend S. Peter in his iorney from the east to these western parts as Rome from thence to this kingdome of Britanie wee shall still finde antiquities and monuments though so many ar loste that hee still continued his holy function in sayinge Masse and neither there nor here did or could consecrate any but sacrificinge massinge preists This holy Apostle cominge in his iorney to Rome to Pisa a famous citie of Hetruria in Italy vppon the Sea coaste with his disciples we finde auncient euidence that he there said Masse in honor memory of him a church was there builded and after his death dedicated vnto him yearely frequented with great resorte of pilgrims Martin Peres l. de diuinis Apost traditionib part 3. fol. 70. and part of the very altar whereon hee said Masse is there still kept in the sacrarie of that church with an antiquitie in authenticall old characters testifying the truth herof Certa parte altaris vbi celebrauit in sacrario templi maioris venerabiliter recondita vna cum testimonio literis valde authenticis vetustis hinc rei fidem minimè suspectam facientibus Also there is at Naples as both Catholicks and protestants witnes an old church where S. Peter said Masse and the church thereuppon called Ad diui Petri aram At the altar of S. Peter Benedict Fulco l. de locis antiq Neopolitan Lindan Apolog. Iacob Gualter tabula chronographic secult 1. pag. 44. at the entrance of the dore whereof this inscription still remayneth to keepe it in remembrance Siste fidelis Et priusquam templum ingrediaris Petrum sacrificantem venerare O faithfull man stay and before thou enter into the church worship Peter sacrificinge 14. For Rome wee haue still the portable and remoueable altare whereon S. Peter and many of his successors there in persecution said Masse Antiquitat Eccl. Lateran Romae Breuiar Rom. die 9. Nouembr in dedica Basilic Saluatoris wee haue all his successors holy Saints and Martyrs allmost 300. yeares by protestants confession all of them sacrificinge and massing preistes as shall bee manifest in their times and places and the foure first of them S. Linus Cletus Clement and Anacletus consecrated and ordered massing and sacrificing preists by their holy Master and predecessor S. Peter himselfe as both they themselues and other auncient authors testifie We are warranted by our protestants with others before that the forme and order of the sacrifice of Masse which S. Peter composed vsed and deliuered to the church was without any chaunge or alteration continued in that church of Rome these western nations aboue 200. yeares from whence it appeareth consequently plainlie by these protestante writers that this kingdome of Britanie receauing the faith from Rome in the Apostles times and generally in the times of Pope Eleuthenus Victor who both were before S. Zepherine in whose dayes they suppose some addition to haue beene vsed in that Masse inuincibly prouâ—…th that this kingdome with others did not onely admit Masse and massinge preists in the first conuersion thereof but the very vnchaunged and vnaltered Masse of S. Peter himselfe We haue the Catalogues and histories of the successions of Bishops in all renowned churches in this part of the world which receaued theire first Apostles and Bishops from S. Peter that are preserued testifyinge that these their first Apostles Preists and Bishops sent vnto them from S Peter were massinge and sacrificinge preists and Bishops If I could exemply but in halfe the number of them which were so ordered and sent by S. Peter into Italy Spaine Germanie and Fraunce I should make to longe a digression from the question of Britanie which I cheifly handle write a forreine historie and entertaine my reader ouer much in such affaires therefore I will only insist in some few of the cheifest those that came nearest vnto vs and with whom our Britans in al probable iudgement had most intercourse commerce or acquaintance 15. I begin with S. Maximinus and S. Lazarus whom Christ raised to life seeing to the first one of the 72. disciples of Christ S. Peter commended S. Mary Magdalen because some protestants thinke S. Ioseph of Aramathia that buried Christ and liued died and was buried with vs in Britanie came into Fraunce with them Guliel Eisengren centenar 1. part 5. dist 3. fol. 148. Theater of great Britanie l. 6. That the first said Masse we are taught because we read that hee did minister the holy Eucharist to S. Mary MagdaleÌ„ after Masse was ended Quod morienti S. Magdalenae post Missarum solemnia Sacrosanctam Eucharistiam administrasse legimus Anton. Democh. l. 2. de Mass contra Caluin Petrus de
and first massinge and sacrificinge preists and Bishops in this nation and shew plainly how wee had and euer continued an holy and hierarchicall succession of such sacred parsons from S. Peter that greatest Apostle of Christ in all ages offeringe the blessed bodie and blood of Christ in the sacrifice of Masse vnto these times So that it shall euidently appeare although this kingedome hath for situation beene called an other world yet it did neuer from the beginning of Christianitie here differ frō the known Catholick Christian world in these holy misteries vntill these times 4. For the truth and veritie of this first plantinge the sacrificinge Christian preisthood and sacrifice of Masse in this kingdome it is little or nothing materiall whether it was S. Peter S. Paul or S. Simon Zelotes or S. Ioseph of Aramathia or any others disciples to any of those or any others of the Apostles because as before is proued they all agreed in these holy thinges yet to know who was our first founder and Father in Christ to whome wee owe for that the greatest reuerence dutiful children should and ought to performe to deriue from him our happy Hierarchicall succession in holy things and to know the truth which some haue veiled and obscured to much it is a thing most worthy our knowledge and our shame if wee shoulde dwell in ignorance thereof Therefore to be breife because it is lately and largely proued that S. Peter was this our first parent in Christ by all testimonies for this place it will suffice to shew how the best learned English Protestant antiquaries most backward in this busines by certaine Maximes or vndoubted grounds in antiquitie doe consequently and by an euident necessitie binde themselues and al others to be of this opinion Stowe and Howes histor 5. First they say the twelue Apostles diuided the world amongst them to conuert it Secondly which followeth from the former that this kingdome fell in diuision to one of these Apostles· Thirdly that there is a silence in histories that any Apostle but S. Peter S. Paul this none of the twelue and S. Simon Zelotes were here Fourthly that this kingdome receaued the faith if not sooner in the beginninge of the Empire of Claudius Fiftly that in his time many Christians came hither from Rome and diuers here were in that time conuerted to the faith of Christ Sixtly that S. Paul came not to Rome nor any of these western parts while longe after the death of Claudius in the dayes of Nero as the scripture it selfe with all histories is witnesse therof Seuenthly none of them doth affirme that S. Simon Zelotes was here at all but if hee were here they incline to thinke hee came not hither vntill the cominge of S. Ioseph of Aramathia in the 63. yeare of Christ when in all opinions diuers of this kingedome were Christians allmost 20. yeares and some preists of this nation very longe before that time 6. From hence an halfe blind man must needs make this vndoubted and infallible conclusion that S. Peter was our first Apostle and Father in Christ These protestant antiquaries of Englād giue vs further warrant both from themselues and antiquitie that S. Peter did in euery Prouince appoint one Archbishop whom all other Bishops of the same Prouince should obey Peter preached in no place but hee there ordeyned Bishops and teachers and founded churches And that it is confirmed almost 800. yeares since by Simeon Metaphrastes a learned Saint of the Greeke church out of the Greeke Antiquities and diuers others that S. Peter preachinge the word of life in this Iland hee here founded churches and ordeyned preistes and deacons And except S. Peter himselfe S. Iohn S. Iames S. Marke and S. Timothie with whom they Paralel S. Aristobulus our first Archbishop were not Archbishops this great Saint was by theire allowance our Archbishop in Britanie and as before so constituted by S. Peter no other being then to ordeine him to that dignitie in this nation all which our protestants thus write with publick warrant and priuiledge Iohn Whitguift answere to the admonition pag. 65. sect 1. and def of the answ pag. 318. Clem. Rom. apud eund Polydor. Virg. l. 4. de inuent c. 12.13 Sutcliff Subuers pag. 3. Theater of great Britanie l. 6. cap. 9. Sim. Metaphrast die 29. Ian. Eisengren centen 1. Thom. Rogers in artic Relig. of Engl. articul 36. 7. Therefore except this great massing preist and Apostle S. Peter should bee of an other opinion and practise in these thinges in this our Britanie then hee and all the other Apostles had beene in all other times and places before which no Christian can once imagine he also consecrated massing and sacrificing preists and Bishops in and for this kingdome And although our losses of such sacred monuments haue beene great yet wee haue not altogether loste the memory of al their names one and the first which I finde in histories was S. Mansuetus natione Scotus borne in this kingdome of great Britanie and by the antiquities of the church of Toul in Lorraine claimed to bee the first Bishop of that citie so likewise of the church of Treuers except the identitie of the name deceaueth mee to be afterwarde liuinge very longe Archbishop there because hee made much stay or residence in those places yet both our learned contriman S. Marianus and Methodus nere the Apostles times affirme that hee as others which they there name S. Clement Felix Rusticus Moses Martinus c. preached both in propria prouincia exterius both in their owne and other nations Annal. Tollens Arnold Mirman in Theatr. conuers gent. Belliforest Cosmograph Petr. Merssaeus Catalog Archiep. Treuerens in S. Mansueto Marian. Scot. l. 2. aetat 6. col 254. Method apud eundem supr 8. This holy contriman of ours beeinge consecrated preist by S. Peter that greate massinge preist and Apostle must needes himselfe also by that if wee had no other argument bee a massinge preist But wee ar not so streightned of proofes in this matter for wee haue warrant by the French German histories that hee was one of the companions of S. Clement vncle to S. Clement the Pope that great massinge Archbishop of Metz sent thither as Arnoldus Mirmannius thinketh in the time of Caius Caligula so auncient a massinge preist he maketh this our glorious contrimā Arnold Mirm. supr Annal. Tullen Bellifor supr Gul. Eisengren centur 1. Petr. de natal l. 11. Demochar l. 2. de Miss contra Caluin Caio Caligula Imperante Tullenses habuere Apostolum suaeque in Christum fidei primum Antistitem S. Petri Apostoli discipulum S. Clementis Collegam origine Scotum The inhabitants of Toul had for their Apostle first Bishop of their faith in Christ S. Mansuetus disciple of S. Peter the Apostle companion of S. Clement hee beeinge a Scot by natiuitie Eisengrenius and the Authors hee followeth hath the same onely saying he was made Bishop of Toul Anno Christi 49. in
who wrote as they coÌ„monly teach when the Britans still held the Religion deliuered vnto them in the Apostles time without alteration doe testifie that the altars here from the beginning were sacra altaria Sacrosancta altaria sacrificij caelestis sedes holy altars sacred altars the seate of the celestiall sacrifice altars at which preists did sacrifice and say Masse Sacerdotes sacrificantes inter altaria stantes Altars sanctuaries and priuiledges refuge for such as fled vnto them testified by our protestants themselues Gildas epistol de excid conquest Britan. edit per protestant who further witnessing that the first general councell of Nice was receaued here in Britanie in the da iâ—… of Constantine and now by our protestant statute is of high authoritie and vndeniable in England witnesse also The Niâ—…en councell in that canon which Caluine and all other receaue saith plainely that the Lambe of God offered vnbloodely is layed vpon the holy table Stowe and howe 's histor an 542. theater of great Britanie l. 6. statut an 1. Eliz. Regin 1. Iacob Regis Fraunc Masâ—…n with direct of the protest Archb. Abbots booke of consecrat pag. 243. and the sacrifice of Christians beeing as is inuincibly proued the moste holy body and blood of Christ and the altar the place whereon it is offered by that connexion in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutuall correlatiues and inseparable nomine re it cannot possibly bee otherwise So that if any testimonie of heauen or earth men or Angels Catholicks or Protestants will satisfy in this matter it is manifestly conuinced that S. Peter preached and established a sacrificing preisthood and the doctrine and practise of holy Masse in this our nation 13. And yet if any man is desirous to heare S. Peter himselfe confirme that from heauen which hee so approued on earthe wee may add such his testimony also to the holy Angels before and bringe other Apostles from heauen also that were massinge preists when they liued here to iustifye the same in and to this kingedome Wee reade in the aunciently written life of S. Sampson Archbishop of yorke when our protestants say the Britans still kept their Apostolick first receaued Religion a man so holy and miraculous that S. Iltutus prophesied of him beeing but a boy of seuen yeares old that he should be a light to this nation the cheife of all and Archbishop very profitable to the church of God Cum septem esset annorum ad S. Iltutum Abbat em discendi gratia adducitur qui videns puerum osculatus est eum dicens gratias Deo agimus qui lumen hoc nobis indignae de gente nostra accendere dignatus est in terra En caput omnium nostrum en Pontifex summus multam Ecclesiae Dei profuturus Manuscript antiq Capgrau in Catalog in vita S. Sampsonis Ep. Confess he was made a deacon and after a massing preist by the great massing preist and Bishop S. Dubritius the Popes Legate consecrated by the massinge Bishop S. Germanus who was sent hither from S. and Pope Celestine to settle the church of Britanie both wheÌ„ he was made deacon and preist a doue descended vppon him and staied immouably vntill the office was ended Beeing made a preist hee was so glorious and renowned a massinge preist that alwaies in his life he had Angels assisting and ministring vnto him whensoeuer he said Masse Omni tempore vitae suae Angelos dum celebraret sibi assistere in sacrificio ministrare videre meruit Yet this man aboue all of this nation was in such fauour with God S. Peter S. Iames called the brother of our Lord S. Iohn the Euangelist and the court of heauen that these three great Apostles with a great company of celestiall citizens densissimis candidatorum turmis appeared vnto him and S. Peter told him that our Lord Iesus Christ had chosen him to bee a Bishop and soone after an Angell appeared to S. Dubritius and commaunded him to consecrate S. Sampson a Bishop in whose consecration they that were present did see a Doue sent from heauen to stand immouably vppon him Nec multo post Angelus Domini beato Dubritio apparens Sampsonem ordinari Episcopum praecepit in cuius consecratione qui aderant columbam caelitus emissam immobiliter super eum stare videbant 14. And in the time of S. Mansuetus the first Bishop of London in the Saxons time when S. Peter did miraculously appeare about the dedicatinge of the church of westminster as many both holy and auncient Catholicke writers and protestants antiquaries assure vs and the circumstances of the historie demonstrate it to bee true hee sent this charge and commaund to S. Mellitus Bishop of London who had determined to dedicate it the next day followinge I haue dedicated the church and by authoritie of my sanctification preuented the episcopall benediction Therefore tell the Bishop what thou hast heard and seene and the signes remayninge will iustifie thy wordes to bee true Therfore let him absteine from dedication and supply that which wanteth to offer there the holy sacrifice of our Lords body and blood Ego sum Petrus qui cum meis ciuibus constructam in meo nomine basilicam dedicaui episcopalemque benedictionem meae sanctificationis authoritate praeueni Dic ergo Pontifici quae vidisti audisti tuoque sermoni signa parietibus impressa testimonium perhibebunt Supersedeat igitur dedicatione suppleat quod omisimus Dominici corporis sanguinis Sacrosancta mysteria S. Alured Riuall M. S. in vita S. Eduardi Regis confess Iacob Gen. Episc in eius vit M. S. antiq Sur. in vit eius Capgrau in eius vit Franc. Mason l. of consecrat here wee see that S. Peter now in glory both allowed and commaunded the sacrifice of Masse which when hee liued and conuersed on earth hee had practised frequented and instituted with so great diligence and deuotion 15. So likewise when in the time of the Danish fury here hee appeared to comfort this afflicted contry where hee had preached and taught this holy doctrine hee did not chuse any man to reueale his glad tidings vnto and the deliuery of this kingdome but S. Brithwold that great and famous massinge preist and Bishop of Winchester or Wilton and in the most known massinge place of England the Abbey of Glastenbury and did fortell how S. Edward Kinge and confessor that most great reuerencer of holy Masse perhaps yet vnborne and borne in exile in Normandy should bee Kinge in England and deliuer it from those floods of miseries wherewith it was then surrounded and longe time had beene And to assure vs this was a true vision and prophesie of S. Peter and hee an approuer of all louers of holy Masse as God also is this hee addeth Erit cum dormieris cum patribus tuis visitabit Dominus populum suum faciet Dominus redemptionem plebis suae Eliget enim sibi virum secundum
note vppon this place the most eminent Christians then in Rome S. Chrisostom Theodoret in 2. Tim. 4. for S. Linus was a Bishop there ordeyned by S. Peter and the other three renowned for their harbouring of the Christians there at that time as most certaine it is of Pudens and Claudia and not vnprobable as I haue shewed in other places that Eubulus was our noble contriman and Father to Claudia and so for his hospitalitie to the Saints of God first remembred in this salutation all histories beeinge silent of him and no other nation claiming him to bee from them 3. Therefore this beeing then so renowned a receptacle and massinge house although S. Linus did not intermeddle in sendinge preists or preachers into this or any other countrie yet the Christian Britans which liued at home could not bee ignorant what was done in such things in this holy house of our so eminent Christians at Rome seeing there was continuall traffick and intercourse betweene Rome and Britanie at that time and so much euen in spirituall things by our best protestant antiquaries of this kingdom Theater of great Brit. l. 6. Matth. Parker antiquitat Britan. pag. 2.3 Godwin conuers of Britanie pag. 17.18 Cambd. in Britan. Stowe histor that they asscribe a great part of the labours and meanes of plantinge the faith of Christ in Britanie to our holy Brittish Lady Claudia and those of that house in Rome All of them beeing Christians as both Catholicks and Protestants write totamque suam familiam Christi fidem amplexos and that number so greate that there were in it in the beginning of the next age an hundred men wantinge foure nonaginta sex homines that were Christians and not fewer in this time by probable opinion the owners of the house beeing both so honorable and religious all of them hearers at the leaste and frequenters of this most holy sacrifice vit S. Pudentianae in Breuiar Rom. die 19. Maij. 4. And to speake in a Protestant Archbishops great aÌ„tiquaries words Matth. Parker antiquitat Britan. pag. 3. Nec verisimil solum sed verum iudicandum est in tam nobilâ—… familia faisse cum Claudia gentiles suos â—…tannos qui vna baptisati fuerunt à quibus Euangelij ignicula per totam gentem Britannicam dispersa viritim ad multos peruenerunt Neither is it onely to bee iudged likely but true that in so noble a family with Claudia there were Britans her countrimen which were baptised with her by whome the smale fiers of the ghospell dispersed throughout the whole nation of Britanie from man to man did come to many And not onely those reuerencers of holy Masse which were of the family of Lady Claudia but many others in Rome at that time both Romane and Brittish Christians in theire owne parsons cominge from thence into Britanie parsonally performed these holy offices as our Theater protestantes thus assure vs. Theater of great Britanie l. 6. cap. 9. it hath also passed with allowance among the learned Senate of our antiquaries that when Nero began a little before this time to banish and persecute the Christians in Rome many Romans and Britans beeing conuerted to the faith fled thence into these remote parts of the earth where they might and did more freely enioy the libertie of their professions Which an other Protestant Bishop and antiquary speakinge of these dayes of Claudia thus coÌ„firmeth Godwin conuers of Britanie pag. 18. cap. 3. Of these times wee speake of I doubt not wee may vse the words of Cassiodorus it was not counted vnlawful for those to bee Christians that dwelt beyond Italy and Fraunce as in Britanie Whereby vndoubtedly it came to passe that many professing Christ not daringe to abide nere vnto the hart of the Empire made choice of our Britanie vvhere to leade their liues in such sort as they might enioy libertie of conscience And hee noteth in the mergine Britanie a refuge for Christians 5. Therefore although wee should follow their opinion that say S. Linus and Cletus executed the papall function excluding S. Clement vntill after their death though wee finde no preists purposely sent by them vnto this kingdome or other nation yet the protestants themselues do freelie graunt The English Protestant Margin annot in Matth. Westm. an 59. Robert Barnes in vit Pontif. in Lino Damas seu Anastas in S. Lino Cleto Breu. Rom. die 26. April 23. Septemb. Martin Pol. in S. Lino Cleto that they were both made preists by the great massinge preist and Apostle S. Peter Petrus Apostolus Linum Cletum presbyteros ordinauit and both of them did also make preists S Linus 18. as both Catholicks and protestants teach and diuers Bishops and S. Cletus by S Peters commaund consecrated in the citie of Rome 25. preists which beeing commaunded by a massinge Apostle and performed by a massinge Bishop must needs bee massinge preists and all those so many Christians of these times by our protestants before either Britans or Romans which either by their concurreÌ„ce at Rome still staying there or by personall presence beinge come and stayinge here gaue assistance and helpe towardes the instruction and conuersion of this our Britanie must needes bee either sayers or hearers of Masse and practisers and approuers of that holy sacrifice and so ioyned themselues with those massinge preists and Bishops in this kingdome which I named before and liued longe after this time as I shall shewe hereafter Or if wee will rather incline to them that say these two were onely coadiutors and not Popes but giue the papacy in this time to S. Clement as some Protestants with many Catholicks before and others hold to speake in a protestants words Robert Barnes l. de vit Pontif Romanor in Petro. Petrus ordinauit Clementem sui officij vices ei committens Peter ordeyned Clement committinge the place of his office vnto him It must needs euen by that title bee that as hee was sacred and receaued this charge and power from that great massing preist and Bishop S. Peter so hee also receaued from him that holy sacrificinge preisthood and power and succeeded him in that as other sacred papall functions of whome I am to speake in the chapter followinge THE XIV CHAPTER How duringe the time of S. Clement his papacy and all this first hundred yeares of Christ our Christian Britans together with all others continued these holy doctrines and offices of sacrificing preisthood preistes and the sacrifice of the blessed body and blood of Christ in Masse THis holy and learned Pope and successor to S. Peter S. Clement whether hee presently executed that highest pastorall function or of humilitie gaue place to S. Linus and Cletus more aunciently consecrated Bishops at and for Rome by S. Peter beeing himselfe consecrated as before a massinge preist and most deuoutly and religiously as I shall demonstrate continually executinge that holy massinge and sacrificinge preistly power and duty did not onely in generall impart
it became more ciuill by the Romans rulinge and abidinge here and receauing the faith of Christ there was no nation in this part of the world knowne then to the Romans that might bee so truely termed ferociores rebelliores gentes more feirce and rebellious nations then these of Britanie as not onely the Roman historians of those times but S. Gildas himselfe a Britan moste lamentably bewaylinge it their owne Brittish history and others ar sufficient witnesses Iul. Caesar l. de bell Gallic Cornel. Tacit. Sueton. Diod. Sicul. Gild. l. de excid conquest Britan. Galfrid Monum l. 3.4 and yet S. Clement plainely saith that hee then already had or would by the grace of God send Bishops into al those contries and that it was S. Peters commaunde vnto him to send to all cities where hee himselfe had not ordeyned Bishops Therefore wee cannot doubt but S. Clement did performe this commaundement of S. Peter and his owne promise in sending some learned Bishops and preists into this kingdome S. Antoninus Philippus Bergomensis diuers in the opinion of Harrison a protestant and Master Harris a late Catholicke writer thinke hee sent S. Taurinus hither S. Antomn Florent Archiep. histor part 1. Philipp Bergom histor in S. Taurino Will. Harrison descrip of Britanie Harris theatr l. 1. and this laste affirmeth the same of S. Nicasius citing also Arnoldus Mirmannius who plainely saith that amonge other people S. Nicasius instructed the Britans in the faith beeinge sent thither Apostle by S. Clement Britones formauit fide S. Nicasius à S. Clemente illuc Apostolus delegauit Arnold Mirmann theatr conuers gent. at which time there were no Britans but of this Britanie 6. The same I may and not vnprobably say of S. Martine to whome a church was dedicated at Canterbury in the time of Kinge Lucius and S. Marcellus or by some Marcellinus a Brittish Bishop of this Land or the nere ensuinge time And if any man obiecteth three of these S. Taurinus Nicasius and Martine by diuers writers preached in Fraunce this hindereth nothinge but rather proueth seeing others affirme it that they preached here also S. Marcellus or Marcellinus which was certainly a Britan both preached and was Bishop in a forreine contry so was S. Mansuetus and S. Beatus in the same case before and it is euident by Methodius and Marianus already cited that this was vsuall in those daies for the same men to preach not onely in their owne but forreine and straunge contries And our English Protestant publishers of Matthew of Westminster incline to thinke so of diuers sent into Fraunce by S. Clement Matth. Westm an 94. amonge whome there are numbred S. Nicasius and Taurinus for where the Monke of Westminster saith they were sent by S. Clement ad locandum in Gallijs nouae fidei fundamentum to place the foundation of the faith in Gallia these protestants giue a larger circuite and say plainely doctores mittuntur versus occidentem that S. Clement sent those doctors S. Denis Nicasius Taurinus Trophinus Paulus Saturninus Astremonius Martialis Gratianus Iulianus Lucianus Firminus Photinus into the West where Britanie is Protestant Marg. annotat in Matth. Westm supr an 94. and very straung it should be if S. Clement as before hauing so great charge giuen vnto him by S. Peter as well of Britanie as Gallia and by his owne words and promise was to send Bishops into this our Britanie should bee so mindfull of Fraunce so nere vnto vs to send so many as we see thither and forget S. Peter himselfe and Britanie so much as to send none vnto it at all 7. That S. Clement and consequently those holy preists and Bishops which were consecrated and sent by him into these parts were sacrificinge and massinge preistes is manifest before his owne works ar so euident in this behalfe that if S. Clement was not a massing preist and Bishop and consecrated such there neither is or euer was any massinge preist in the world For hee setteth downe at large the whole order of that holy sacrifice as it is now offered and celebrated by Roman Catholicks prouinge that vnbloody sacrifice to bee the moste holie bodie and blood of Christ so naming it as also holy Oblation Masse and other such titles as the present Roman church doth Clem. l. 6. constitut cap. 23. l. 2. cap. 6.20 epistol 2. l. 7. constitut Apostol cap. 43. l. 8. cap. 35. l. 10. Recognit epist 2. can Apost 3.4.5.72 hee remembreth also the consecrated Altars whereon it was offered altare cloathes and veales for the altare lights thereuppon church vessels of gold and siluer chalices cruets pales incensinge holy vestures by the Bishops and preists at that time the signinge with the Crosse naminge of holy martyrs and their memories the preface to the Masse and canon thereof wherein was offered the same sacrifice Christ himselfe instituted Prayers and sacrifice for the deade the ghospell and epistle reade at Masse the pax or holy salutation and with other ceremonies the preists benediction at the ende of the holy sacrifice how the Catechâ—…ens not baptised were not permitted to be present at the sacrifice but dismissed before and in no materiall thinge differeth from the present missale vsed in the church of Rome epist 2. l. 8. constit cap. 16.17 l. 2. constit cap. 23.61.63 l. 8. cap. 17. l. 6. cap. 30. l. 8. cap. 18.47.48 l. 2. cap. 63. l. 8. cap. 15. l. 2. cap. 61.62 8. And it would bee a very vnlearned obiection in this case for any man to say that S. Clements workes haue beene corrupted for euident it is before that all his predecessors in the see of Rome all the Apostles Euangelists and their disciples in all places taught and practised this holy doctrine and sacrifice of Masse so that except S. Clement should be singular against them all in this point which is manifestlie vntrue before his bookes could not bee corrupted or corrected in this respect and if they had beene altered therin they had beene corrected to the common receaued truth and not corrupted with errors Secondly no man that saith S. Clements workes to haue beene corrupted as Ruffinus and others doe say they were corrupted in any such matter but by the Eunomian hereticks thrustinge in some things sauouringe of their heresie into his books Ruffin Apolog. pro Origene and Ruffinus and all those men were teachers practisers and defenders of holy Masse Ruffin histor eccl l. 1. cap. 22. Thirdly our protestants which graunt the church to haue beene free from error longe after the first 400. yeares of Christ before which Ruffinus liued and these bookes were corrupted as hee with others testifieth may not bee allowed by their owne Religion to say these sacrificinge and massinge doctrines were errors but truthes of those vnspotted times And so it is not possible that exceptinge some thinge tendings to the Eunomians heresie foisted into his works by them any thinge els about these matters should be thrust in for
Ruffinus who as before was a patron and practiser of Masse and so teacheth it to haue beene the vniuersall doctrine and practise of the church of God witnesseth that whatsoeuer was corrupted in S. Clements works hee himselfe beeing Apostolicus vir immo pene Apostolus an Apostolick man and almost an Apostle Were such things as the ecclesiasticall rule doth not receaue quae ecclesiastica regula omnino non recipit Ruffin Apolog. supr therefore the holy sacrifice of Masse and massinge preisthood beeing so authentically allowed by the ecclesiastical rule both then before and after could be none of those things which were corrupted or inserted into S. Clements works 9. And to make this matter more sure wee haue many and renowned Authors of that and following times saying clearely that S. Clement did compose and publish to the world a forme of Masse which continued in succeedinge ages and such without any materiall chaunge or difference as the whole church of Christ now vseth Amonge these is S. Proclus Patriarch of Constantinople successor to S. Chrisostom that great massing prelate who in his book of the sacred Masse de traditione diuinae Liturgiae writeth in this maner Proclus Patriarch Constantinopol tract de traditione diuinae Liturgiae multi diuini Pastores qui Apostolis successerunt ac Ecclesiae Doctores sacrorum diuinae Liturgiae mysteriorum rationem explicantes scriptis mandatam Ecclesiae tradiderunt in quibus primi clarissimi sunt S. Clemens summi illius Apostolorum discipulus successor qui sacrosancta illa mysteria à Sanctis Apostolis sibi reuelata in lucem edidit Many diuine Pastors which succeeded the Apostles and Doctors of the church expoundinge the order of the holy misteries of the diuine Liturgie Masse committed it to writing and deliuered it to the church among whome the principall and most renowned were S. Clement the disciple and successor of that cheifest of the Apostles which did publish to light those holy misteries reuealed vnto him by the Apostles Where wee see that S. Clement did not onely write the order of Masse but is recompted in the first place as one of the cheifest that performed this holie worke 10. The others which he there nameth ar S. Iames the Apostle first Bishop of Hierusalem S. Basile the great and S. Iohn Chrisostome this mans spirituall Father Pater noster Ioannes cui aure a lingua cognomen dedit Who as hee saith did shorten the Apostles Masse takinge some things from it because for the length it did not so well please some men declined from that great zeale of the Apostles and their time for as he writeth in the same place the holy Apostles were exceedingly deuoted to this most holy sacrifice as a thinge most necessary and principall in their function postquam Seruator noster in caelum assumptus est Apostoli priusquam per omnem terram dispergerentur conspirantibus animis cum multam consolationem in mystico illo Dominici corporis sacrificio positam inuenissent fusissmè longa oratione Liturgiam decantabant Haec enim diuina sacra vna cum dicendi ratione coniuncta caeteris rebus anteponenda censebant atque maiori alacriori rerum diuinarum sacrificij sacrosancti studio desiderio flagrabant illud obnixe amplectebantur After our Sauiour was assumpted vnto heauen the Apostles before they were dispersed through all the earth assemblinge together with agreeinge mindes applied themselues to pray all the day and when they had found much consolation placed in that mysticall sacrifice of our Lords body they did singe Liturgie Masse most largely with longe prayer For they did thinke these diuine sacrifices ioyned with preachinge to bee preferred before all other thinges and were incensed with a greater and more chearfull affection and desire of diuine things and the holy sacrifice and did embrace it with all their power Hitherto this auncient Saint and Patriarch 11. Of Ruffinus I haue spoken before onely I add here that he beeing commonlie takē to be the interpreter of many these works of S. Clement where the holy sacrifice of Masse and massinge preisthood ar so euidently approued and acknowledging S. Clements works had bene in some things corrupted euer taketh these for the true writings and doctrine of S. Clement and far from being corruptions or insertions by others The holy learned and auncient Bishop Nicholaus Methonensis Episc l. de vero Christi corpore in Eucharistia hauinge shewed how S. Iames said Masse at Hierusalem S. Peter and S. Paule at Antioch S. Marke at Alexandria S. Iohn and S Andrew in Asia and Europe concludeth with an eminency for S. Clements Masse Omnesque vniuersae Ecclesiae vbicumque sint per eam quam Sanctus Clemens conscripsit Liturgiā tradiderunt And all the Bishops haue deliuered to the whole church whersoeuer dispersed the Liturgie or Masse accordinge to that order which S. Clement wrote And to put vs out of al doubt hee meaneth this of the holy sacrifice of Christs body and blood in the Masse that that his booke is instituted de vero Christi corpore in Eucharistia of the true body of Christ in the Eucharist Marcus Ephesius and Bessarion write the very same of S. Clements Masse citinge diuers testimonies from thence for the reall presence of Christ in that most holy sacrifice and diuers others deliuer the like Marcus Ephes l. de corpore sanguine Christi Bessarion l. de Sacramento Eucharist M. S. Gallic antiq pr. or que nous sommes an Dom. 81. in S. Clement 12. Whereby is euidently proued that S. Clement did not only write a forme of the Masse practise as a sacrificing preist that holy sacrifice but this was so renowned that it was published by the Bishops receaued in all churches And amonge these in this our Britanie except the Brittish ātiquities themselues written before the vnion of the Christian Britans with the disciples of S. Gregory and the conuerted Saxons in this contrie do deceaue vs which our English Protestāts generally extolling the credit of those monuments and the Christian Britans Religion may not affirme This antiquitie so auncient as I haue related and purposely entreatinge of the first order of saying Masse especially in Fraunce and this kingdome of Britanie comprehending England and Scotland is in that respect though with a later hand writinge thus intituled prima institutio varietas ecclesiastici seruity praecipue in Britannia Gallia The first institution and varietie of the ecclesiasticall seruice especially in Britanie Fraunce And it termeth it cursum the course or order of the publick Liturgie or Masse thereby expressed Bed in Martyrolog 4. cal Ianuar. Beatus Trophinus Episcopus Arelatensis Sanctus Phetinus Martyr Episcopus Lugdunensis discipulus Sancti Petri Apostoli cursum Romanum in Gallijs tradiderunt Inde postea relatione beati Photini Martyris cum quadraginta octo Martyribus retrusi in ergastalum ad beatum Clementem quartum loci successorem beati Petri
with other Authors confessed Matth. Parker antiquitat Brit. pag. 47. cap. 17. and such was the condition of his next successor S. Euaristus vsing the same order of saying Masse with S. Peter and both claiminge and exercisinge supreamacie ouer all churches as these protestants assure vs. Parker supr Barn in vit Pontif. in Euaristo Io. Funoc commentar l. 5. an 105. Ed. Grimston and Nennius the auncient Brittish writer who as these protestants say wrote a thousand yeares since doth expressely affirme in his Manuscript history that hee delt with the Kinge himselfe of this our Britanie about the conuersion thereof probably before Kinge Lucius was borne Missa legatione à Papa Romano Euaristo And many were conuerted by this hâ—…s meanes booke of estates pag. 435. Bal. l. de scriptor cent 1. in Nennio Banchor Nennius histor M.S. therefore this Pope being knowne to bee a massinge Pope the preists which were by NeÌ„nius seÌ„t hither by him must needs bee massing preists as all others here at and before that mission were 4. Next is Pope Alexander a man by our protestants allowance studio euangelizandi miraculis celebris interfectus martyr obijt renowned for his zeale in preachinge the ghospell and miracle and dyinge a martyr Whitguist answ to the admonit pag. 97.98 Rob. Barnes l. de vit Pontific Rom. in Alexandro 1. Bal. act Rom. Pontific in eodem this Pope as Albertus Krantzius writeth sent preachers and preists into this our Britanie Albert. Krantz Metropol l. 1. cap. 6. therefore to know of our protestaÌ„ts whether they were massing preistes we must enquire and learne of them what he was in this respect that sent them because hee would not not could send others then hee himselfe was for such a busines That hee was a sacrificinge massinge preist and Pope these protestants thus assure vs by the lawes and decrees which as they thus testifie hee made and published for the church Robert Barn in vit Pont. in Aleaandro 1. Io. Funccius l. 5. commentar in Alexand. 1. an 111. In Eucharistiae sacrificio aquam vino admisceri voluit Ad Eucharistiae oblationem azimum panem non fermentatum sumendum esse praecepit Vno die vnam tantum Missam à singulis sacrificijs fieri debere decreto sanciuit Peccata sacrificio de Eucharistia loquens deleri ait Ideo passionem in Missa recitandam instituit Rationem effectus huius sacrificij hoc est quod peccata expiet adiecit dicens Quia corpore sanguine Christi in sacrificijs nihil maius est Hee tooke order that in the sacrifice of Eucharist water shoulde bee mingled with wine He commaunded that vnleuened and not leuened breade should bee vsed for the sacrifice of the Eucharist Hee made a decree that no sacrificing preist should say more then one Masse in one day Speakinge of the Eucharist he saith that sinnes ar blotted out with sacrifice therefore hee ordeyned that the passion should bee recited at Masse He added the reason of this effecte of this sacrifice to purge sinnes sayinge because in sacrifice nothinge is greater then the body and blood of Christ 5 These protestants add further of this massinge Pope in this busines Rob. Barns supr in Alex. 1. In Massa pridiè quam pateretur vsque ad haec verba Hoc est corpus meum addidit ad memoriam passionis Christi inâ—…ulâ—…andam He added in the Masse the day before hee suffered vnto these words this is my body to impresse in our memories the passion of Christ Where we see it euidently confessed by these protestants themselues that this primatiue holy Pope Alexander that liued to speake in a Protestant Archbishops words anno 111. in the yeare of Christ one hundred and eleuen and was a godly Bishop Ioh. Whitguift answ to the admonit sect 1.2 pag 97.98 and dif of the answ pag. 594. and by the German historian before sent preists into this kingdome was as farr engaged in the misteries of holie Masse as any Roman massinge preist is at this present acknowledging it to be the greatest of al sacrifices the body and blood of Christ a sacrifice expiatinge and propitiatory for sinnes And what matter was to bee vsed and consecrated and how preists were to behaue themselues in this most holie sacrifice And it appeareth euen by these mens testimonies that the preists of that time are so far from not sayinge Masse that they did not onely daily offer this most holie sacrifice of Christs body and blood for sinnes but they said Masse more often then once a day diuers Masses in one day vntill it was forbidden as before by this holy Pope That one preist should say but one Masse a day Vno die vnam tantam Missam à singulis sacrificijs fieri debere decreto sanciuit 6. This Pope was as all Christians then far from beinge a parlamentary protestant of England to punish sayinge or hearinge of Masse daily with a yearely penaltie of foure and twenty thousands three hundreds twenty pounds twenty markes an huÌ„dred markes for euery Masse or make holy sacrificing massinge preists to be traitors and their entertayners fellons when by these protestants Rob. Barnes sup in Alexandro 1. this holy Pope excommunicated those that resisted the Popes Legats and forbad preists and cleargie men to bee conuented before a lay tribunall Legatis Apostolicis obsistentes decreto excommunicauit Clericum ad plebeium tribunal pertrahâ—…re prohibuit And yet hee was so holy and renowned a man as besides that which protestaÌ„ts haue testified of him before an other writeth Edw. Grimston in the estate of the church of Rome pag. 435. in Alex. 1. Alexander a Roman a man of so holy a life as many Roman Senators receaued the Christian Religion by reason of his great pietie So wee may be assured that all ChristiaÌ„s theÌ„ were of his opinioÌ„ in these things as they before him were for none of these things which these protestaÌ„ts here say hee decreed were new or inuented or added by him but confirmed in their first institution and integritie as I haue proued from these protestants and others before that the mixture of water with wine was an apostolicall tradition Couel against Burg. pag. 122. which S. Alexander himselfe confirmeth when hee saith of it Cyprian epistol 63. Alexand. 1. epistol 1. a patribus accepimus ipsa ratio docet We haue so receaued it from our predecessors and reason it selfe so teacheth and therefore commaundeth vt pauis tantum vinum aqua permixtum in sacrificio offerantur that onely breade and wine mixed with water bee offered in the sacrifice and S. Cyprian plainely saith it was Dominica traditio a tradition of Christ himselfe by his owne order and example And hee with others so expoundeth Salomon in the Prouerbs to prophesie therof as I haue declared at large before Prouerb c. 9. Ciprian epist 63. ad Cecilium 7. The eminency of this sacrifice aboue all others how it conteyneth the body and blood of Christ and is
eate you all of this for this is my bodie which shal be broken for many Likewise also hee tooke the cup after hee had supped the day before hee suffered looked to heauen to thee ô holy Father eternall God giuinge thankes blessed it gaue it to his Apostles and disciples sayinge take you and drinke you all of it for this is my blood Behold all those wordes are the Euangelists vntill those take and drinke either body or blood After they bee the words of Christ take drinke you all of it For this is my blood Consider euery thing who the day before saith hee that hee suffered hee tooke breade in his holy hands before it is consecrated it is breade but after the words of Christ come vnto it it is the bodie of Christ 11. The like hee hath in other places so haue other auncient and holy Fathers and so plainely that our protestants themselues doe freely graunt Foxe Tom 2. act and Monum in Queene Mary that it was so practised and deliuered by the Apostles themselues and that it was further the expresse commaundement of Christ to vse those or their equiualents words verba institutionis caenae râ—…citata omnino videntur Nam Paulus ea non frustra 1. Cor. 11. repetit quidem annexum mandatum hoc facite in mei commemorationem postulat vt historia illa de institutione passione Christi recolatur vt Paulus 1. Cor. 10. The words of the institution of the supper doubtles were recited in the Apostles time for Paul doth not in vaine repeate them in his first Epistle and eleuenth chapter to the Corinthiens and certes the commaundement of Christ do this in commemoration of mee doth require that the history of the institution and passion of Christ bee related as Paul witnesseth 1. Cor. 10. Magdeburgen centur 1. l. 2. cap. 6. col 500. c. Ritus circa caenam Domini Therefore by all consents this holy Pope exercisinge supreame spirituall iurisdiction in all places and beeinge so famous a massinge Pope and still retayninge the Masse of the Apostles and by some as before sendinge preists into this our Britanie neither these which he is supposed to haue sent hither or those others which stil after this suruiued of this natioÌ„ were or could bee any others then sacrificinge massinge preists neither our Christian Brittans at Rome so neare vnto him bee others then hearers or sayers of holie Masse 12. Successor to S. Alexander was S. Sixtus the first of that name who as these protestants tell vs was Pope ten yeares three moneths and 21. dayes succeedinge his blessed predecessor as well in this opinion and practise of sacrificinge preisthood and holy Masse as in the papall dignitie for as these men say Robert Barnes in vit Pontific Rom. in Sixton Io. Func l. 5. commentar in Sixto 1. an 121. sacra vasa ne quis praeter sacros ministros attingerent praecepit Quod corporale appellant ex lineo panno fieri iussit Missam non nisi in altari celebrandam esse constituit Hee commaunded that none but sacred ministers should handle the sacred vessels that which they call the corporall hee commaunded to be made of linnen cloath He ordeyned that Masse should not be celebrated but vpon an altare And so wee are assured by these enemies to holy Masse and sacrificinge preisthood that he in all places maintained both for hee was so absolute for the Popes supreamacy euen by these witnesses that hee gaue power to all ecclesiasticall ministers to appeale from their Bishop to the Pope of Rome Ab Episcopo ad Romanum Pontificem appellandi ius dedit ecclesiasticis ministris 13. Successor to S. Sixtus was Telesphorus both in dignitie and doctrine also by the warrant of these protestaÌ„ts for by them hee was so deuoted a defendor and teacher of sacrificinge preisthood and holy Masse that hee decreed euery preist should say three Masses vpon Christ-Masse day and an other dayes they shoulde not say Masse before the third hower of the day Hee commaunded that the songe of the Angels glory to God on high should bee sunge at Masse Yet say two Protestant Bishops and one theire primate there is nothing conteyned in gloria in excelsis but the same is taken out of the scriptures and to bee vsed of all true Christians Telesphorus who added it was a good Bishop a man notable for learninge and pietie eruditione ac pietate vir insigius and the church of Rome as yet pure in doctrine Rob. Barn supr in Telesphor Func l. 5. comment an 129. Stowe and Howes histor in Helius Adrian Cartwright adm Whitguift answ to admonit pag. 101. def pag. 602. Bal. l. 1. de act Pontif Rom. in Telesphor 14. S. Higinius succeedinge succeeded also by these protestants as well in exercising spirituall supreamacy ouer all Bishops decreeinge that no Metropolitane shoulde condemne any Bishop of his Prouince without the aduise of the other Bishops And for sacrificinge preisthood and Masse hee honored them so much that liuinge in the time of the Emperor Antonius Pius a fauourer of Christians he decreed that Christian churches should be dedicated with solemne rite of sacrifice of Masse Cum solemni ceremoniarum sacrificiorum ritu dedicanda esse Io. Funcc l. 5. commentar an 141. Rob. Barn in Higin supr and by an other protestant Templa dedicare cum solemni ceremonia sacrificio iussit In this Popes time as many of our protestant antiquaries with others from antiquities tell vs we had manie godlie Christian preachers and preists in Britanie which by so many testimonies before without any exception must needes be sacrificing massing preists and by many authorities conuerted many to that holy faith and sacrificinge massinge Religion of Christ in this kingdome Annal. Burton an 140. or 141. Harrison descript of Britanie Io. Caius l. 1. antiq Cantabrig Theater of great Britanie l. 6. Harris Theat Tom. 2. and no meruaile wheÌ„ so many Authors write that in one towne of Cambridge there were theÌ„ nyne such learned ChristiaÌ„s of that only place a schole of learninge at and diuers hundreds of yeares before that time as the antiquities and antiquaries of that vniuersitie informe vs. And no man can doubt of many such preists being here then if he duely consider the difficulties of a generall conuersion of so large and Idolatrous sauage nation as this at that time was and how all agree it was wholly conuerted long before the death of Kinge Lucius who by Matthew of Westminster commended by our protestants for an exact calculator of times and others beeinge borne in the 115. yeare of Christ was at the death of this Pope holdinge the papacie but 4. yeares 3. moneths and a very fewe dayes 35. yeares of age and had bene Kinge 25. yeares his Father Coillus dying when hee was but 10. yeares olde and yet by all antiquities in all his life euen before his owne conuersion a great frend and fauourer of Christians and this his kingedome
propalandum in extremam miserat Albionem Which was in the yeare of Christ 203. Humanae salutis tertius supra ducentessimum And euer continued in the same as theire historians contend vnto these dayes of heresie nostri qua fide pietate instituti semel fuerunt hactenus erroribus aspernatis perseuerant Which was written in the yeare of Christ 1526. Anno salutis Christianae sexto vigesimo supra millesimum quingentesimum 3. So longe and longer these massinge preists sacrifice of Masse continued there with honor by their writers and our English Protestants affirme as much in these termes Edw. Grimston in the est of the K. of great Britanie pag. 20. cap. 17. Scotland receaued the Christian faith in the time of Pope Victor the first in the yeare 203. and idolatry did quite cease vnder Kinge Craknite who died in the yeare 313. Celestine the first sent Palladius thither to roote out the Pelagian heresie which began to encrease there vnder Eugenius the seconde who died in the yeare 460. since this time the realme continued longe in the profession of the Romish church vntill these later dayes the daies of Kinge Iames our present soueraigne as hee there expresseth Therefore seeing the profession of the Romane church which froÌ„ the beginning by these authorities and testimonies both Catholicke and Protestant euer continued there was the profession of the sacrifice of Masse and massinge preists such was the profession euer vntill now in those parts Againe this part of this Iland was subiected both by Pope Eleutherius and Victor to the Archbishop of Yorke a massing Prelate either S. Theodosius or S. Sampson therefore the preistes subiect to that see must needs bee massinge preists Harrison description of Britanie in K. Lucius Godwin Catalog in Yorke pag. 555. edit an 1515. and both S. Gildas S. Bede and all antiquities assure vs that this Religion was preserued in peace and quiet here vnto the persecution of Diocletian Gild. l. de excid Britan cap. 7. Bed histor eccl l. 1. cap. 4. antiq Winton apud Godw. Catal. in Winchester 1. and the Annals of Scotland tell vs expresselie of the altars chalices patens and all vessels instruments and ornaments vsed in the holy sacrifice of Masse to haue bene in honorable and publicke vse in this time in that contry Hector Boeth Scot. histor l. 6. fol. 102. 4. And if we leaue Britanie and returne againe to Rome and the Pope there S. Zepherine these protestants assure vs he was rei diuinae magis quam humanae inteÌ„tus a man more giuen to diuine then humaine affaires a Protestant Bishops words and yet they absolutly teache hee claimed and exercised supreame spirituall iurisdiction and made decrees concerninge the holy sacrifice of Masse of what mater the chalice and paten in and on which the body and blood of Christ should be consecrated in that sacrifice were to bee made and how preists ought to bee present when the Bishop celebrated the sacrifice of Masse cum Episcopus celebraret Missae sacra iussit omnes presbyteros adesse Bal. in act Pontif. Rom. l. 1. in Zepherino Edw. Grimston pag. 436. in Zepherin Rob. Barnes in vit Pontif. Rom. in Zepherin alij Sacer and by the sentence of their first Protestant Archbishop hee was so far from doing any dishonor to this holy sacrifice of Masse that ad pulchriorem materiam formamque mutare voluit The chaunge hee made was for the more honor therof Math. Parker antiquitat Britan. pag. 47. Magdeb. cent 1. cap. 5 col 146. beeing nothing but that I cited before of causing the sacrificing instruments to be made of a better matter making no other chaunge at al therin And within few yeares after the next Pope but one Vrbanus the first as these protestants assure vs made a lawe that eueÌ„ in the poorer churches the sacrificinge vessels should either bee of gold siluer or tinne Ne vasa sacra vitrea sed aut aurea aut argenâ—…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 papall dignitie made a decree about the sacrifice of Masse what preists were to bee allowed to say Masse And they put it out of all question that the most renowned other Fathers of this age as Tertullian S. Ciprian with others taught and maintained this doctrine of the sacrifice of Masse Magdeburg cent 1. cap. 4. col 83. titul de Eucharist sacrificio so they write of Pope Stephen Faelix Sixtus in this age whom they acknowledge for holy Saints and open maintayners and practisers of this blessed sacrifice shewinge how in their time the whole canon was secretly read as is now obserued Sixtus dum Sacerdos canonem ante celebrationem sub silentio legeret vt in populo Sanctus triplicatum caneretur instituit And neither bringe any Pope or Father to the contrary or any Pope altered any thinge in this holy sacrifice which they doe or can dislike 5. And concerning communion it selfe in one onely kinde by the laitie and such as saide not Masse now vsed in the Latine church with much dislike of many protestants these protestants themselues confesse vnto vs. Magdeburgen· cent 3. cap. 6. de ritib. circa caenam col 149 that it was the custome of the church of Rome of Italy and with other Bishops for the communicants to receaue onely vnder the forme of bread And some of our English Protestants as Master Parkins Parkinsus l. demonstr problem pag. 155. giueth many instances and examples of such communicating And amonge others bringeth S. Ciprian to bee a witnes hereof writinge in this time as also the Protestants of Germany doe teachinge this custome in those churches of Rome Italy and others to haue bene more auncient then this time and moste certaine it is that both S. Ciprian and Tertullian before him testifie it was also soe vsed in Afrike to communicate onely vnder the forme of blood Ciprian l. de laps l. de spectacul Tertullia l. 2. ad Vxorem cap. 5. S. Irenaeus proueth the same of the age before and both S. Chrisostome or whosoeuer author of the opus imperfectuÌ„ super Matthaeum S. Augustine Isichius S. Bede Theophilact and others doe so expound that act example of Christ at Emaus in S. Lukes Ghospell after his resurrection thus by our protestants translation hee tooke bread and blessed it and brake and gaue to them Homil 16. operis imperfect supr Matth. August consens Euang. l. 3. c. 25. Isych l. 2. in Leuit c. 9. Bed Theop. in c. 24. Luc. cap. 24. v. 30. the same exposition is made of breakinge of breade in the 2. and 20. chapter of the acts of the Apostles by the auncient author of that vnperfect worke and our learned coutrimen Ionas Aurelianensis and S. Bede and the
immunities which he graunted to the most knowne massing places of Britanie as Glastenbury and others and the great reuerence he vsed to all massinge preists and Prelates are sufficient testimony of this and to bee seene allmost in all histories Manuscripts and others of that time and hee liued vnto the yeare of Christ 542. Now if wee come to the Archbishops Bishops vnder them Matthew of Westminster and others tell vs that for Yorke that renowned massinge man S. Sampson was Archbishop there 7. yeares after the beginning of this age anno gratiae 507. Floruerunt in Britānia Sanctus Sampson Eboracensis Archiepiscopus S. Dubritius Vrbis Regionum Archiepiscopus Matth. Westm an 542. alij Matth. Westm an gratiae 507. what a miraculous massing preist and Prelate he was I haue spoken in the former age 3. That S. Dubritius ruled all in the Archiepiscopal see of Caerlegion where most both Bishops preists were in these daies at the least vntill the 16. yeare of this age I haue shewed before whē S. Dubritius with the rest of the Bishops of Britanie crowned King Arthur in that yeare Who was Archbishop of London at this time it is not so certainly remembred in particular But the Author of the Brittish history translated by Galfridus assureth vs that there was an Archbishop of London at this time that hee together with S. Dubritius Archbishop of Caerlegion the Archbishop of Yorke did crowne Kinge Arthur Trium Metropolitanarum sedium Archi Praesules Londoniensis videlicet Eboracensis nec non ex vrbe Legionum Dubritius hic Britanniae primas Apostolicae sedis Legatus Galfr. Mon. histor Reg. Brit. l. 9. cap. 12.13 and by the circumstances of the history these three Archbishops performed that great solemne coronation at the solēnitie of Masse at which both the Kinge these three Archbishops with the other Bishops of theire diuisions and the nobilitie of Britanie were present And this coronation is cheifely attributed to S. Dubritius because it was in his diocesse Dubritius quoniam in sua diocesi caria tenebatur paratus ad celebrandum obsequium huius rei curam suscepit and he was the Popes Legate And all histories agree that when the Bishops and cleargie either of London or Yorke diuision were persecuted by the Pagans they fledd for succour to the knowne massinge preistes and Prelates of Caerlegion diocesse communicatinge with them in Religion 4. S. Dubritius waxinge old and desirous to liue a solitary and contemplatiue life the holy Saint Dauid was miraculouslie chosen to succeed him Capgrau in S. Dauid Gyrald Cambr. Itiner Cambr. l. 2. cap. 1. Godwin in S. Dauids I haue shewed before that he was the scholler of the massing preist S. Iltutus scholler of the massinge Prelate Popes Legate S. Germanus This holy Archbishop was so renowned a massinge preist and Prelate that as wee reade both in auncient Manuscripts and other histories hee brought with from Hierusalem beeinge a pilgrime there an holy and miracalous Altar giuen him by the Patriake there on which he consecrated the body of our Lord. In quo Dominicum consecrabat corpus M. S. antiq de vit S. Dauidis Capgrau in Catalog in eod and to make euident vnto all that S. Dauid did say ordinarily Masse in Britanie aswell as at Hierusalem and likewise so did all the Bishops here of Britanie then and with great solemnitie to omitt many other memorable testimonies hereof we reade in the antiquities of Glastenbury Capgrauius and others a Protestant Bishop writeth that the history is still preserued engraued in Brasse at Wells in Sommersetshire though hee somewhat minceth it how S. Dauid and seuen other Bishops goinge to Glastenbury to dedicate the holy church there Christ appeared vnto him the night before the intended dedication and bid him absteine from dedicatinge it for it had beene dedicated before to the blessed Virgin Mary his Mother M. S. antiq Io. Capgrau Catalog in S. Patricio antiq Glaston Godwin conuers of Brit. pag. 11. and to testifie the truth of this vision testimony left a miraculous wound in the right hand of S. Dauid tellinge him how it should bee as miraculously healed as it was hurt in this maner crastina die cum Pontificalibus inductus cum per ipsum cum ipso in ipso in Missa pronuntias ipso qui tecum loquitur operante per ipsum quem sacro conficies ore vulnus quod nunc abhorres nusquam esse videbis Et cum sanctus iussa complesset sicut praedixit Dominus efficitur sanus To morrow when thou art adorned with thy pontificall vestiments and shalt pronounce in Masse the words by him with him and in him he that speaketh with thee workinge by him whome thou shalt make with thy sacred mouth thou shalt see noe where the wound which thou now abhorrest And when the Saint had done as hee was commaunded as our Lord foretold he was made found And it followeth in the same ātiquitie preserued in Brasse by Thomas Highes of Wells esquier as that protestant Bishop writeth heretofore fixed vppon a piller of S. Iosephs chappell which hee himselfe had read Godwin supr cap. 2. pag. 11. 5. Postea idem Episcopus Domino reuelante quendam cancellum in orientali parte haic Ecclesiae adiecit in honore beatae Virginis consecrauit cuius altare inestimabili sapphiro in perpetuam huius rei memoriam insigniuit Afterward the same Bishop S. Dauid by the reuelation of our Lord did add a certaine chauncell to this church in the east parte and consecrated it in the honor of the blessed Virgin whose Altar for perpetuall memory of this thinge hee did adorne with a sapphire of an inestimable price Where we euidently see the doctrine practise both of the Archbishop and Bishops of Britanie seuen of them beeing then present to goe on pilgrimage to holy places and relicks that they were sacrificing preists said Masse and with great reuerence and solemnitie and in that holy sacrifice consecrated by consecratinge wordes of their mouthes and offered the blessed body and blood of Christ vsed the same canon wee now doe as the wordes per ipsum cum ipso in ipso with the other circumstances tell vs and so honored the holy Altars whereon this heauēly sacrifice was offered that they there offered inestimable guifts and ornaments to honor them withall which is as much as any preist of the present Roman church teacheth or contēdeth at this time or Catholicke Religion alloweth them to doe 6. This renowned Archbishop so miraculous for his birth prophetically foretold his life and death and so holy and pleasing vnto God that as I haue shewed in him alreadie God spared to take vengeance on the sinnes of the Britans for his sake during his life died in the yeare of Christ 546. but 50. yeares before S. Augustines coming hither as our protestants themselues with others witnesse Bal. l. de scriptor Britan. cent 1. in Dauid
and vsually offered the sacrifice of Masse pag. 174. Chap 11. How S. Peter the cheife Apostle first founder of the church of Christ in this our kingedome was a sacrificinge massinge preist deliuered a forme of Masse to the church consecrated many massing preists in this part of the worlde nere vnto vs and some of this kingdome pag. 189. Chap. 12. Wherein is proued euen by protestants that whatsoeuer Apostle or other first preached Christ in Britanie brought sacrificinge preisthood hither and S. Peter first founded here our ecclesiastical Hierarchie of sacrificinge massinge preists and Bishops pag. 219. Chap. 13. Wherin is proued how after the death of S· Peter in the time following commonly ascribed to S· Linus and Cletus in the see of Rome and to Marius Kinge in Britanie the Britans both at home and abroade vsed the sacrificing preisthood preistes and Masse pag. 242. Chap. 14. How duringe the time of S. Clement his papacy and all this first hundred yeares of Christ our Christian Britans together with all other continued these holy doctrines and offices of sacrificinge preisthood preists and the sacrifice of the blessed body and blood of Christ in Masse pag. 252. Chap. 15. Wherein demonstration is made both by protestants and other antiquaries that sacrificinge massinge preists and Bishops and sacrifice of Masse continued and were honored in this kingdome of Britanie from the beginning of this hundred yeares vntill Kinge Lucius time when it was wholly coÌ„uerted to that faith pag. 278. Chap. 16. Wherin is proued by testimonies of protestants others that this kingdome in the time of Kinge Lucius was coÌ„uerted by massing Preists and Bishops and the holy sacrifice of Masse and such massinge preists and Bishops continued here in honor all this age pag. 310. Chap. 17. How notwithstandinge the manifold tumults and persecution of Christian Religion in this kingdome of Britanie in this third hundred yeares yet the holie sacrifice of Masse sacrificinge and massinge preists and Bishops still here continued without any totall discontinuance pag. 323. Chap. 18. How the holy sacrifice of Masse sacrificing and massing preisthood preists and Bishops continued in this kingdome of great Britanie in all this age without any interruption or discontinuance pag. 338. Chap. 19. Wherin is manifestly proued that all this fift age the sacrifice of Masse massinge preists and Bishops did continue in honor in this our Britanie pag. 366. Chap. 20. Wherein is proued by protestants and others that the church of Britanie Rome accorded in this age in these misteries and how all the Popes being massinge preists and Popes yet no one of them made any materiall alteration in this sacrifice pag. 388. Chap. 21. Wherein being confessed by our protestant writers that all the Popes of Rome vnto S. Gregory were massing preistes and Popes yet not any one of them by these protestants confession made any the least materiall chaunge or alteratioÌ„ in these misteries pag. 403. Chap. 22. Wherein euident demonstration is made euen by these protestaÌ„ts them selues that neither S. Gregory the great which sent S. Augustine with many other holy learned men into England did make any materiall addition or alteratioÌ„ in these misteries But the Religion which those his disciples preached here was in all points by all testimonies both of God and man Britans themselues and Saxons Catholicks and Protestants auncient and late writers the true Religion of Christ and in all thinges wherin they differed from the Britans more pure then that which they then professed pag. 414. Chap. 23. Wherein demonstration is made both by protestants and other testimonies that duringe all this age and hundred of yeares vntill and after the cominge of S. Augustine this kingdome had many holy massing preists and Bishops agreeing in these and all other articles of Religion with the church of Rome pag. 437. The Errata PAg. 38. line 1. members Numbers Pag. 197. line 23. Martianus Martinus There are two cyphers X. Pag. 130. 174. in the chapters in steed of X. and XI and so consequenter which should haue made the 23. chapters to haue bene 24. AN ECCLESIASTICAL PROTESTANT HISTORIE OF THE HIGH PASTORAL AND FATHERLY CHARGE and care of the Popes f Rome ouer the church of Britanie From the first plantinge of the Christian faith there by S. Peter the Apostle and his Disciples continued in euery age and hundred of yeares by holy Bishops and cleargie men sent hither and consecrated by them his Successors in the See Apostolicke Euidently deduced and proued by historicall narration from the published and priuiledged writings to appease all protestants of the most learned and allowed English protestant pretended Bishops Doctors Antiquaries and others of that Religion Mementote praepositorum vestrorum qui vobis locati sunt verbum Dei. Obedite praepositis vestris subiacâ—…te eis ipsi enim peruigilant quasi rationem pro animabus vestris reddituri Hebr. 13. With licence 16â—…5 THE GENERAL ARGVMENTS OF THE ENSVINGE HISTORIE SERVINGE ALSO FOR A PREFACE to the Reader to declare the scope of the Author and contents of the worke THE Catholick Author well acquainted with the proceedings of Protestants in these times and the controuersies of them to accept and allowe of nothing but what is liked and allowed by them selues and yet to make the world beleeue they are Reuerencers of antiquitie and would willingly embrace and followe that which was our first faith in any question deliuered by the Apostles thence continued from them the greatest of all beeing that who planted here first the holy faith and since had cheifest commanding power in such things Hee setteth historically downe from the best Antiquaries and learned protestant writers of this contry other antiquities approued by them the meanes and maner of our first conuersion vnto Christ and by what spirituall cheife ruling authority this nation hath euer beene gouerned in such thinges since then vntill the conuersions of the Saxons by S. Augustine and his associats sent hither by Saint and pope Gregory the first after which tyme now aboue 1000. yeares our protestants put it out of Question and agree that the power of the popes of Rome absolutely ruled here in such matters Therfore this historie of the first sixe hundred yeares is diuided into sixe Centuries or ages euery one conteyninge one hundred yeares In the first hee sheweth from those protestant Authors and Antiquaries how S. Peter that greate Apostle of Christ both immediately by himselfe and mediately by his holy disciples first preached here founded our church consecrated for vs Bishops preists and other cleargie men and ordeyned all thinges thereto belonging and how from this first institution by him we euer had a continued succession of such consecrated parsons vnto the more generall conuersion by pope Eleutherius in the daies of kinge Lucius after which time there can bee no question of such a succession of Bishops here And how after the death of S. Peter vnto the end of the first hundred