THE SECOND PART OF THE PROTESTANTS PLEA AND PETITION FOR PREISTS AND Papists Beeing an historie of the holy preisthood and sacrifice of the true Church of Christ Inuincibly prouing them to be the present sacrificing preisthood prouing also the sacrifice of the Masse vsed in the Catholike Roman church and that these were promised and foretold by the Prophets instituted by Christ and exercised by all his Apostles Moreouer that they haue euer from the first plantinge of Christianitie in this our Britanye in the dayes of the Apostles in euery age and hundred of yeares beene continued and preserued here All for the most part warranted by the writinges and testimonies of the best learned Protestant Doctors and antiquaries of England and others The preisthood beeing chaunged there is made of necessitie a chaunge also of the lawe Hebr. cap. 7. ver 12. WITH LICENCE Anno 1625. AN ADMONITION OF THE Author to all Readers of this his historie comprehending the Argument and contents thereof KNowinge well by longe and daiely purchased experience the great and greeuous persecutions which formerly haue beene raysed and persecuted in England against consecrated Preists of the Romane Church and professors of that Religion and for nothing more then holy priesthood and the sacred sunctions thereof And yet often hearinge all sorts of people euen persecutors themselues contestinge and cryinge out they would willingly stand to the Iudgement of and bee arbitrated by diuine Authoritie and reuerend antiquitie I an vnworthie member of that holy order a longe student in diuinitie to which these are either parts or haue a subordination for my discharge of dutie to God and his holy Church comfort and strengtheninge those that bee in truth and satisfying or confounding such as bee in error haue taken in hand to write a briefe history of this subiect beginning at the first originall of Christianitie especially in this Kingdome of great Britaine to which onely after my more generall Introduction and preface ended to preuent 〈…〉 both in writer and Readers I will confine my selfe And to winne the loue and likinge of all and auoide the dislike of any I meane to follow that most frendly and to all protestants fauourable maner and methode in writinge insinuated in the Title of this worke alwaies or moste commonly to carry with mee the allowance and warrant of the best learned Doctors and Antiquaries of their Religion And yet for Catholicks I trust none of them shall finde the least occasion of feare that though I shal walke vpon so vnlâ—…uell ground I will betray their moste iust and holy cause but rather adde a greater luster and splendor of glory then bringe any the least diminution of honor vnto it And make this matter so palpably manifest by all Authorities diuine and humane the scriptures both of the old and new testament and all kinde of expositors of them friends or ennemies that they which shall not acknowledge the vndoubted and onely truth of the doctrine of the holy Catholike Church in these misteries must needes bee said wilfully with malice to close their eyes against it And though the lawe of Moises wherein the Prophets liued and God spake by them was but a figure of thinges to come and gaue but a darke shadowe or glimeringe of the gratious brightnes and shininge which our blessed Sauiour the true light of the world reuealed vnto it in the lawe of the ghospell yet I shall in the very beginning as a preface to this holy historie so inuincibly proue by the scripture 〈◊〉 old testament by all original texts hebrue or greeke all Authors the Rabines before Christ the best learned Doctors of the primatiue Church of Christ and protestants themselues that the Messias promised and foretold by the Prophets was to ordeine a new sacrificing priesthood and that blessed sacrifice of his bodie and blood which wee coÌ„monly name the sacrifice of the Masse and this was one of the most apparant distinctiue signes to know him by so that whosoeuer denieth this consequently denieth Christ to bee the true Messias And the more plainely to demonstrate this when I come to the first plantinge of the faith of Christ in this kingdome in the Apostles time I will make manifest by all testimonies and antiquities that Christ our blessed Sauiour and Messias accordingly to the prophesies of him did institute this sacrificing priesthood and both celebrated and ordeined the sacrifice of Masse for his Church for euer That all his Apostles were sacrificing massing preists and offered that blessed sacrifice And that in this kingdome of Britanie in particular as in the whole Christian world besides in euery age and hundred of yeares from the first preachinge and receiuing of Christian Religion here in the Apostles time in the first second third fourthe fift and six hundred yeares of Christ and so longe as the best learned protestants affirme that holy primatiue Church remained vnspotted in the first receiued truthe and integritie thereof The same holy sacrificing priesthood a continual succession of sacrificinge massinge preists and Bishops and sacrifice of Masse euer continued here in the same maner as they are now vsed and obserued in the present Romane Church without any the least essentiall change or difference By reason whereof many cheife Articles in Religion now questioned as the supernaturall change or transubstantiation of bread and wine into the blessed body and blood of Christ there offered a propitiatorie sacrifice for sinne prayer to the blessed Virgin S. Mary other Saints and Angels prayer for the faithfull departed merit of sacrifice and good workes with insufficiencie of sole faith and other principall things which protestants commonly disallow in Catholicke Religion will bee thus proued and deduced in euerie age in this our Britanie euen with the allowance of our best learned protestants and such antiquities as they approue and cannot disallow One most materiall point of the Popes power and spirituall prerogatiue in this nation from the first embracinge of Christian Religion in all ages which I promised in my first parte I vnderstand to bee effectually performed already Therefore I shall sparinglie make mention thereof in this history except in some things and places where it shall bee needfull for the more perfect handlinge of the present subiect of this worke And hereby it will sufficiently appeare vnto all protestants and persecutors of the holy Catholike Romane Church that seeing the controuersie is whether the Catholike or protestant church is the true church of Christ that by no possibilitie the protestant congregation can bee this true and holie church For by their owne Articles of their Religion to which all protestant Bishops and ministers haue sworne and subscribed Articl of Engl. protest Relig articul 19. The visible Church of Christ is a congregation of faithfull men in which the pure worde of God is preached and the Sacraments bee duly ministred according to Christs ordinance in all those things that are requisite to the same Which bee the
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
immolabantur in vmbra futuri For that sacrifice saith hee hath succeeded all those sacrifices of the old testament which were offered in shadow of that was to come 2. And Rabbi Samuel in his booke of the cominge of the Messias which he sent to Rabbi Isaac Master of the Sinagogue writeth thus vppon that place and of this holy sacrifice Rabbi Samuel l. de aduentu Messiae cap. 20. hoc sacrificium pulcherrime apte describit Salomon Propheta Salomon the Prophet doth moste excellently and aptly describe this sacrifice of Christians in the 9. chapter of his booke of Prouerbs when hee saith most high wisedome hath communicated his sacrifice mingled his wine and prepared his table then hee sente his seruants sayinge who is a little one lett him come to me and the vnwise shall eate my bread and drinke my wine tempered with water ô my Master what is this prepared table of the most high wisedome but the altare ô my Master what is the breade wine mingled but the sacrifice of bread and wine and of water which is offered on the altare who are the vnwise called by the seruants of wisedome but the gentiles or nations which knew not God called by the Apostles and it is to be noted he saith his bread and his wine for by that hee doth insinuate that this sacrifice is acceptable to God and that to this banquet so high and so spirituall hee did not call our Fathers which were wise in the lawe who were occupied in the sacrifice of the lawe which carnall sacrifice hee hath not left vnto vs. Whereuppon it cometh that wee the Iewes detest in the gentiles the sacrifice of bread wine which God hath appointed and in no respect reiecteth as he doth reiect sacrifices of flesh 3. And Hieronymus à S. fide l. 1. contra Iudaeos cap. 1. by whose booke diuers thousandes of Iewes hee beeing also a Iewe were conuerted proueth against them that a principall reason why they did not receaue Christ was because he taught a new law preisthood and sacrifice which cannot consist together with the lawe preisthood and sacrifices of Moyses If we resort to the originall text of Hebrue as our protestants would seeme best to allowe wee haue a greater allowance there for these mysteries for wheras S. Cyprian with the vulgare latine readeth wisedome builded to herselfe an house sapientia aedificauit sibi domum the Hebrue is Banetha Beithah builded his house Christ the wisedome of his father builded his house his church as it is commonly expounded And where S. Cyprian readeth mactauit suas hostias killed his sacrifices in the plurall number as the latine vulgare immolauit victimas suas sacrificed his victims the Hebrue in the singular number to designe one singular sacrifice is Tabechah Tibchah offered vp his sacrifice and therefore our English Protestants in their late priuiledged translation readinge quite otherwise shee hath killed her beastes haue prophaned that holy text in this point soe the Hebrue readeth of Christ in this place his table his bread his wine which hee mingled And this is so euident and manifest that Sebastian Castalio the protestant linguist translated victimam suam immolauit vinum libauit hee offered his sacrifice hee sacrificed his wine Castal in hunc loc Prou. 9. So that the sacrifice here mentioned must needs be that which Christs eternal wisedome offered therfore the altar wheron it is offered is called his table when it is called bread or food or flesh the Hebrue Lehem signifying them all or wine it is not absolutely so called but his bread or his food or his flesh and his wine which hee mingled or sacrificed as this protestant before hath taught vs. Therefore we must needes conclude from hence that the preisthood of Christians is a true sacrificinge preisthood and neither protestant or other finding other sacrifice then holy Masse it must needes bee this Wherin the same mysteries are proued by the same maner out of the Prophet Esay and others THE VI. CHAPTER OVr Protestants of England in the Titles of the 56.60 and 61. chapters of Esay the Prophet interpret them of Christ and his holy Religion so doe many scriptures all readers may see cited and alleaged in the Margins there by them and yet in these places the holy Prophet doth testify that there shall bee a sacrificing preisthood an externall sacrifice and altar whereupon it shal bee offered in this lawe of Christ In the first place which Christ him selfe expoundeth of himselfe and his law the Prophet speaking of the conuersion of the gentiles to Christ writeth thus by protestants translation Euen them will I bringe to my holy mountaine his church and make them ioyfull in my house of prayer their burnt offerings and sacrifices shall bee acceptable vppon my altar for my house shall be called an house of prayer for all people The Hebrue Greeke and Latine readings doe all manifestly expresse sacrifice and altar whereon it was to bee offered and that sacrifice to bee acceptable to God therefore seeing an altar wheron sacrifice is offered a sacrifice theron offered and a preist sacrificinge or offeringe such sacrifice are in all learninge mutuall correllatiues and cannot possibly bee separated these must needes bee found among Christians by this place of the Prophet 2. And in the 60. chapter v. 7. speaking also of the conuersion of the Gentiles there foretelleth howe the preistes which hee should choose in them whome hee vnderstandeth by the Rammes of the flock these beeing cheife of naturall sheepe as preists be in the spiritual fold and sheep of Christ shall offer acceptable sacrifice vpon the altar of God in the church of the Gentiles conuerted The Hebrue Greeke and Latine texts all agree proposing vnto vs a sacrifice offered on the altare in the lawe of the Messias and can haue no other construction except we will returne to Iudaisme for as a learned Father proueth Anastasius Abb. l. contra Iudaeos significat gentes sacrificaturos esse Deo sacrificijs acceptis quare non de sacrificijs legis intelligi potest neque de altari tâ—…rrestris Hierusalem ergo spiritualis The Prophet signifieth that the Gentiles shall sacrifice to God with acceptable sacrifices wherefore hee cannot bee vnderstood of the sacrifices of the lawe nor of the altar of the material Hierusalem being euacuated Is c. 61. v. 5 therfor of the sacrifice altar of the spiritual HierusaleÌ„ the church of Christ as the whole chap. sheweth of the glory of the house of God among the gentâ—…es wanting among protestants And in the next chapter where our protestantes reade straungers shall stand and feede your flocks and the sonnes of the Aliens shall bee your plow-men and your vine dressers The same Father together with S. Cyrill glosseth clarè hic vt annotauit Cyrillus significat futuram esse translationem legis Sacerdotij non enim amplius ex tribu Leui erant futuri Pastores Sacerdotes Quod si alia erit
known world by the holy Fathers before and appeareth in the most auncient Masse of S. Marke the Euangelist vsed among the first Christians of this nation as I shall shew hereafter in which thus wee finde Per quem Christum offerimns rationabilem incruentam oblationem hanc quam offerunt tibi Domine omnes gentes ab ortu solis vsque ad occasum à Septentrione ad meridiem Quia magnum nomen tuum in omnibus gentibus in omni loco incēsum offertur nomini tuo Sancto sacrificium oblatio By whome Christ wee offer this reasonable and vnbloody oblation which ô Lord all nations doe offer vnto thee from the rising of the sunne to the setting therof from North to South because thy name is great in all nations and in euery place incense and sacrifice oblation is offered to thy holy name Liturgia eccl Alexandr S. Marci Euang. M. S. per antiq tempore Britan. AN HISTORIE OF THE HOLY PREISTHOOD AND sacrifice of the true church The first age THE VIII CHAPTER Wherin is proued by all kinds of testimonies Catholicks Protestants and whatsoeuer that Christ the true Messias as his calling and dignitie required in abrogatinge the preisthood and sacrifices of Moses lawe instituted an other more perfect sacrificinge preisthood and sacrifice of his sacred body and blood in Masse HAuing declared and proued at large out of the holy Prophets and lawe of Moses by all learned languages and translations Hebrue Greeke and Latine by all learned interpreters of scriptures aswell before as after Christ the auncient Rabbines and primatiue Fathers of the church of Christ as they are allowed and receiued both by Catholicke and Protestant writers and their consent herein That our blessed Sauiour Christ our Redeemer and high preist after a more excellent manner accordinge to the order of Melchisedech was to euacuate the legall preisthood and sacrifices of the lawe of Moses as in themselues figuratiue and vmbraticall beeing to cease determine at the coming of the Messias to found and institute a preisthood and sacrifice more perfect effectuall as S. Paul stileth it Hebr. cap. 7. v. 24. and our protestants translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vnchaungeable preisthood and consequently a sacrifice and law vnchaungeable for so these men translate the same holy Apostle euery high preist is ordeyned to offer guifts and sacrifices for sinnes and for the preisthood beeing chaunged there is made of necessitie a chaunge also of the lawe protest transl Hebr. cap. 5. v. 1. Hebr. cap. 7. v. 12. 2. Therefore the time of this most happie chaunge and alteration beeinge now come at his laste passouer or eating of the Paschall lambe a figure as I haue by greatest allowance and warrant formerly declared of this most holy christian sacrifice although our Sauiour had often celebrated that legall feast before or none or smal memory thereof left in scripture yet when in this laste hee was to end the olde and ordeine the new hee sent his two great Apostles and most beloued S Peter and Saint Iohn to prouide the first Christian church as some not vnworthly call it Proclus apud Flor. Rem l. 8 Luc. cap. 22. v. 12. to institute this most sacred preisthood sacrifice in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a large vpper Roome furnished as our English protestāts translate but as the Greeke word is and frēch Hugonots also do read a great Roome strewed with carpets Hugon gallic apud Florim Raemund supr de origin haeres l. 8. cap. 12 into which our high preist and Sauiour did enter vt Rabbinorum nonnulli affirmant veste sacra quam ipsi appellant Taleth indutus as some of the Rabbines affirme hauinge on a sacred or sacrificinge vestement which they call Taleth And there after hee had ended the ceremony of the lawe about the Paschall Lambe he instituted this new sacrifice of Christians and gaue power and commaundement to his Apostles present to doe the same Hoc facite doe this which I haue done in this mistery 3. Wee haue heard already and it is infidelitie to deny it that he was a preist according to the order of Melchisedech that hee must needes by that title offer a sacrifice with some resemblance to that of Melchisedech in bread and wine that he was to chaunge the lawe preisthood and sacrifice hee had not done any of these offices of the Messias and high preist before onely hee had in the sixt chapter of S. Iohn giuen his faithfull promise which he could not violate that he would performe it this was the laste day time and oportunitie wherein he could possiblie effect it with his holy Apostles to whom this charge before al others was first and chiefly to be recommended hee being that very night to be betrayed violently taken and seperated from them and neuer to communicate with them againe in the short time of his life Therefore now or neuer he was of necessitie to make performance of this most holy dutie and if not now the lawe preisthood and sacrifices of the lawe had not beene abrogated and chaunged but Iudaisme had beene still in force and Christ could not truely and lawfully haue enioyed the title of the true Messias if so excellent and euident signe and propertie of the holy Redeemer had beene wantinge and defectiue in him 4. Therefore all kinde of witnesses that be or then were in the world frends or enemies whether Iewes Gentiles or Mahumetans whether Christians Catholicks either the auncient Fathers or later writers and the best learned protestants themselues giue euidence that Christ at that time instituted a new sacrifice and sacrificinge preisthood The auncient Rabbines before Christ so expounded the scriptures of the old testament as I haue shewed before and both Catholicks and protestants so assure vs. Francisc Stancar Petr. Gallat l. 10. cap. 4.5.6.7 The Iewes that liued in the time of Christ soone after and at this day acknowledge it hauinge proued by their lamentable experience that after the institution of the new sacrifice and preisthood by Christ as hee forewarned them of the ceasing of their sacrifices and desolation of the Temple of Ierusalem where onely by their lawe they might bee offered they lie in that forsakē state which al the world obserueth and the Prophet thus by protestants translation foretold of them Osee c. 3. v. 4. The children of Israel shall abide manie yeares without a Kinge and without a Prince and without a sacrifice and without an Image and without an Ephod and without Seraphim preistly and sacrificing vestures Iudic. cap. 17. v. 5. 5. And al that write against the Iewes as the holy Archbishop S. Gregentius Iulianus Pomerius Archbishop of Toletum Rabbi Samuel Hieronymus a S. fide Paulus Burgensis Petrus Gallatinus Franciscus Stancarus a protestant and others and their owne Thalmud is witnes that the hate of the Iewes against Christ and Christians is not so great for any thing as that Christ at that
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
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
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
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.
at that time diuers Bishops in this contrie or fitt for that moste holy order otherwise hee would not haue sent S. Mansuetus of this contrie forth of Britanie to execute that high dignitie in a straunge nation such as Lorrayne where Tullum is then was and still is to this Iland And this I may more boldly write by a consequent and concluded leaue and warrant from our Protestant Bishops and other such Antiquaries whoe in their greate Theater of Britanie giue vs diuers graunts and Rules to leade vs both to soe tymely a beeing of Saint Peter in this kingedome his disciples preaching here both claiming exercising such powerable iurisdiction and authoritie here as I haue related from others First they write in these words Theater of greate Britanie lib. 6. cap. 9. § 5 If Peter were here at all which they graunted and is demonstrated by them before it was before euer he went to Rome and the ghospell was preached here before it was in Rome if Peter were the first as some hold that preached there both which may bee more probable Againe thus they write § 7. It hath passed with allowance amonge the learned Senate of our Antiquaries that when Claudius began to bannish and persecute the Christians in Rome which they think to bee before this time of S. Mansuetus beeing Bishop of Tullum many Romans and Britans beeing conuerted to the faith fled thence into these remote parts of the earth where they might did more freely enioy the libertie of their professions And from this Sanctuarie of saluation the sad lamenting Lady Pomponia Graecina the wife of Aulus Plantius the first Lord lieutenant of Britanie brought that Religion whereof she was accused and stood indited vppon life and deathe which was noe other then the Christian profession And to interpret themselues more clearlye where as they hould this greate Lady the Lord Lieutenants wife was conuerted thus they sett downe their marginall direction concerning this matter Aulus Plantius his wife became a christian in Britanie Now to assure vs how soone it was that S. Peter and his disciples had made soe happie an entrance and wrought soe glorious effects in this our kingdome these very Protestants tell vs. That Aulus Plantius was sent hither out of germany with an army the second yeare of Claudius which was as some Protestants write in the 44. yeare of Christ by others the 45. and stayed here but a short time returninge to Rome and triumphing there for his victories ouer the Britans in the yeare of Christ 49. and then in the yeare 50. Publius Ostorius Scapula was Propraetor here Theater supr lib. 6. c. 6. pag. 193. Protestants in Festis Regum an Dom. 44. Claudij 3. Stowe and Howes histor an D. 45 By which accompt of these Protestants themselues this lamentinge Lady Pomponia Graemia by them here conuerted to the faith of Christ and all her christian company as chaunceth in such cases at soe greate parsonadges conuersion and many other christians of the Britans which they say were then conuerted by those disciples of S. Peter or by himselfe noe others then beeing here must needes bee conuerted before or in the 49 yeare of the Incarnation of our Sauiour in which as I proued before our contryman S. Mansuetus was ordeyned Bishop of Tullum by S. Peter which was 14. yeares before the cominge of S Ioseph of Aramathia hither by all antiquities and diuers by the scriptures themselues before S. Paul came to Rome or any westerne nation And if wee may beleeue the Protestant writers of the Theater they make the coming of S. Paul to Rome longe after writing in these wordes Theater of greate Britanie supr l. 6. § 7. Paule came not to Rome till the tenth of Nero. When both by them and the scriptures hee was a prisoner two yeares and could not depart from Rome Which maketh these Protestants reckoning 16. or 17. yeares after the conuersion of soe many in Britanie and consecration of S. Mansuetus that holy Bishop by S. Peter And to proue further vnto vs not onely that these first christians of Britany were conuerted by S. Peter but that others of this our nation were euen at this time consecrated preists and Bishops alsoe by S. Peter these Protestant Bishops and others hauing immediatly spoken before of the conuersion of Lady Pomponia Graecina herein Britany in or before the 49. yeare of Christ they proceede in these wordes Theater of the Empire of great Britanie l. 6.8.9 B. Rhenan in history of Germany Pantaleon And much about these times as B. Rhenanus in his history of Germany Pantaleon and others doe reporte one Suetonius a noble mans sonne in Britanie conuerted to the faith by the first planters of the ghospell in this Iland and after his Baptisme called Beatus was sent by the bretheren from hence vnto Rome to bee better instructed and further directed by Saint Peter himselfe And returninge through Suitcerland found such willingnes and flockinge of the people to heare and receaue the doctrine of Christ that hee there stayed and built an oratory not far from the bake Thun neare the Towne called Vnderfewen where in preachinge and prayers hee employed his time to the day of his death which happened in the yeare of grace 110. Hitherto the words of our english Protestants of this glorious and renowned man far exceeding that which they giue him here for as their Author Henricus Pantaleon de viris Illustr Germaniae part 1 p. 114 a German Protestant writeth plainely of him that hee was the Apostle of Heluetians S. Beatus Heluetiorum Apostolus Which Title and name none but puritans of anie Religion will giue to any but Bishops and none but such which onely haue power to consecrate preists without which a true church cannot bee can either bee or truely called their Apostle And that this holy Bishop of Britanie though hee staied most in Heluetia yet that hee was principally sent to bee a Bishopp in Britanie by Saint Peter it is euident by these Protestants before testifyinge that hee was returning into Britanie and soe cheifely directed by Saint Peter Pantal. supra Stamph lib. 7. de Sanct. Which Pantaleon with Stamphius and others doe more plainely witnesse saying S. Beatus ille nobilibus parentibus natus ex Britannia in patriam rediens c. S. Beatus borne of noble parents in Britanie returninge into his contry and adding of him omnia bona pauperibus distribuit hee distributed all his goods to the pore must needes bee in Britanie where of these his goods he was to make distributor of them And these Germā historians tel vs that hee had an other companion sent and directed with him from Rome by S. Peter or his authoritie there and beeinge alsoe a Britaine returned hither beeing consecrated Preist or Bishop by the same authoritie and at the same time So that wee see by these Protestants themselues that soe longe as S. Peter liued the Bishops and Preists
that the church of Scotland shall bee immediatly subiect to the See Apostolicke Soe that it is most euident by all testimonies that this kingedome of Britanie was from the first conuersion thereof to Christ euer subiect to the See of Rome in spirituall things as farr as the Pope of Rome now requireth or Catholicks attribute vnto him Which these our Protestants of England and from Authenticall Antiquities as they say will more Amply proue vnto vs and in the highest degree of papall priuiledges For they tell vs that kinge Lucius did not onely receaue the Christian faith Iuridicall direction and settling of all spirituall and meerlie Religious affaires by the authoritie of the Pope of Rome but the same holy Pope not onely with the good likinge and consent of Kinge Lucius but by his suite and petition interposed himselfe in the ordeyninge alteringe or correctinge and settlinge the very temporal lawes theÌ„selues in this kingedome to gouerne Rule and direct it euen in ciuill and meerely humane thinges as is manifest in a certaine Epistle which these Protestants with generall consent asscribe to S. Eleutherius himselfe written to kinge Lucius as responsory and satisfactory to some letters which this kinge had written vnto him to such purpose to haue temporall lawes from him to gouerne this kingdome by Petistis à nobis leges Romanos Caesaris vobis transmitti You require of vs writeth this holy Pope to king Lucius the Romane Lawes and the Emperors to bee sent ouer vnto you vvhich you vvould practise and put in vre vvithin your Realme the Romane Lawes and the Emperors vvee may euer reproue but the Lawe of God vvee may not you haue receaued of late through gods mercy in the kingedome of Britanie the Lawe and faith of Christ. You haue vvith you vvithin the Realme both parts of the scriptures out of them by gods grace vvith the councell of your Realme take you a Lawe and by that Lavve by gods sufferance rule your kingedome of Britanie for you bee gods vicar in your kingedome Epist. Eleutherij Papae ad Lucium Reg. Britan. apud Foxe to 1. Iuel contra Hard. Franc. Mason l. 2. Godwyn Conuers of Brit. pag. 38. Lambert in leg S. Vsuardi Stow in Lucio Thus these Protestants translate that part of that Popes Epistle Whereby first it is manifest That Kinge Lucius now a Christian did not and in conscience coulde not write for or absolutely desire the Imperiall Lawes the Emperors then beeing pagans and their Lawes accordingely mayntaining the Idolatries of the gentiles but as they should bee moderated and corrected by the Lawes of Christ which noe man could with more authoritie and better performe then the holy Pope hauing then the supreame place in the church of God For otherwise he should haue beene an enemy to Christ his lawe which hee now professed and beeing in soe high grace and fauour with the Emperor and Roman Senate as these Protestants and other antiquities tell vs hee might should with farr more honor loue and likeinge haue receaued these Lawes from the Emperor himselfe the Senate of Rome or manie Romans here in Britanie whoe then liued accordinge to those Roman and Imperiall Lawes then from Pope Eleutherius whoe liued not as those Lawes commaunded but soe farr otherwise that hee and all the Popes of Rome before and many after him were both persecuted and putt to death for christian Religion by those lawes Therefore kinge Lucius requestinge such Lawes from Pope Eleutherius must needs hereby acknowledge that as by sendinge soe farr vnto him to be instructed in the faâ—…th of Christ and all such matters spirituall to bee settled and ordered here by his highest power soe in his temporall proceedings which to bee iust holy must needs haue a subordination vnto spirituall and the iudgement ouer Lawes Whether they ar holy iust and such as Christians in conscience and Religion ought to vse and bee directed by is to bee made by them cheifly whoe haue the greatest knowledged and commaunde in such cases and iudgements which bee the gouernors and Bishops of the church of God hee thought noe Lawes to bee vncontrolably warrantable but such as the cheife pastor of the church of Christ the Pope of Rome should giue validitie vnto by his confirmation and allowance For amonge soe many Lawes as soe ample and greate a kingedome was to bee ruled and gouerned by there must needs bee many which of necessitie were thus to bee examined by the Lawe of God and cheifest interpreters thereof Which Saint Eleutherius warned Kinge Lucius of when hee prescribed vnto him to haue his Lawes warranted by the scriptures and taken forth of them by the councell of the Realme and by that Lawe to Rule the kingedome where it is euident that hee appointeth the Lawe of Britanie to be conformable to the Lawe of God and to bee secure it should bee such it to bee enacted and concluded by the best councell of his Realme in such things which were the Bishops cleargie and learned diuines cheifely which S. Eleutherius had settled here for they were the onely or principall Interpreters of holy scriptures here at that time and others in a maner concerninge such things Catechumenes to bee instructed themselues and not to drawe Lawes out of scriptures to instruct and direct others And so a Protestant Bishop with such publick warrant expoundeth it in these wordes By the aduise of the cleargie of their dominion Bridges def l. 16. pag. 1355. And S. Eleutherius takinge vppon himselfe as Pope of Rome the supreamacy ouer the whole church as these Protestants haue told vs cannot by any but carelesse or ignoraÌ„t of truth bee interpreted to giue any such preeminence to a newly become Christian temporal prince but calleth him onely the Vicar or Vicegerent of God as all princes Christians and others ar or should bee to see iustice performed to all within their dominions which is sufficiently expressed in this very epistle it selfe where that holy Pope telleth Kinge Lucius what is the dutie and office of a king the wordes by Protestant traÌ„slation ar The people and nations of the kingedome of Britanie is yours such as ar diuided you should gather them together to the Lavve of Christ his holy church to peace and concord cherish maintayne protect gouerne and defend them from the iniurious malicious and their enemies A kinge hath his name of gouerninge and not of his kingedome soe longe you shall bee a kinge as you rule well otherwise you shall not bee soe named and loose that name vvhich God forbid God graunt that you may soe rule your Realme of Britanie that you may Reigne vvith him euerlastingely whose Vicar you ar in the said kingedome Epistol Eleuther apud Godwyn Conuers pag. 23. Foxe tom 1. Stowe and Hovves histor in Lucius Bridg. def p. 1355. Ieuel ag Hard. Lambard de legib Theater of Brit. and others Where wee see in what sence this holie Pope called Kinge Lucius the