sine originali peccato fâ— esse Atque it a in primo momento cum viuere inâ—ret omnis peccati expers erat And saith that eâ— from her conception she was full of grace and hauing no place for any sinne Maria Virgo â—â— In Euang. de Annunt Mar. animaÌ„ plâ—na gratia concepta est Gratia Deiipsam â—â— boni abundantem facit Et ab omni malo liberat Dâ—cum ea est hoc est omne quod facit aut omittit diuiâ— est in eo a Deo perficitur ad haec tutatur eam â—fendit ab omni quod obnoxium incommodum esseâ— Antiquitat Glaston manuscrip tabul lign fixe Io. Capgrau in vit S. Iosephi ab Aramathia Guliel Malmesbur l. de anâ—iq coenob Glastonien test That from her conception she was full of grace whatsoeuer she did or omitted was holy and diâ— she was free from all thing illor sinfull Her hoâ— here in Britaine was so greate and timely that â—â— in 31. yâ—ares of the passion of Christ and 15. of the blâ— Virgins Assumption anno post Passionem Dominâ— cesimo primo ab Assumptione vero Virginis glorâ— quinto decimo S. Ioseph and his holy company by â— monition of the holy Angel Gabriel and diuine waâ— â—ilded here a Chapell vnto her honour It is accompted â—e first Church of Britaine dedicated miraculously by â—hrist in honour of his Mother The ChristiaÌ„ builders in â—eate deuotion watching and fastings and prayers â—ere serued God and the blessed Virgin and by the â—lpe of the blessed Virgin were releiued in their necesâ—ies Praedicti sancti per Archangelum Gabrielem in â—isione admoniti sunt Ecclesiam in honore sanctae Dei â—netricis perpetuae Virginis Mariae in loco caelitus â—â—onstrato coÌ„struere Qui diuinis admonitionibus obeâ—entes capellam consuminauerunt Et cum haec in hac â—ione prima fuerit Ecclesia ampliori eam dignitate â—â— filius insigniuit ipsain in honore suae matris dediâ—ndo Duodecim sancti praedicti in eodem loco Deo â—atae Virgini deuota exhibentes obsequia vigilijs ieâ—ijs orationibus vacantes eiusdem Virginis Dei â—etricis auxilio in necessitatibus suis refocillabantur â—hus haue our most auncient antiquities both by â—atholiks and Protestants testimonies The three next articles being thus intuled The â— of sinne after Baptisme the 17. of predestination and â—ection and 18. of obtaining eternall saluation onely â— the name of Christ doe not seeme in equall and â—orall construction euen as they expound themâ—lues to haue opposition to any Catholike doâ—rine but to haue beene receaued by them to conâ—mne newly risen vp heresies among them as liâ—rtines denyers of saluation to penitent sinners â—edestinaries not respecting to liue well vpon â—icked presumption of their predestination and â—ch as affirmed that euery man shall be saued Iew â—urke Pagan or whatsoeuer Infidell or heretike â—all be saued by the law or sect which he professeth that he be diligent to frame his life according to that law and the light of nature as is plainely registred â— set downe in those Articles THE VII CHAPTER The 19. Article examined and condemned by the same authority THEIR next and 19. Article intituled of â— Church is this The visible Church of Christ iâ— congregation of faithfull men in which the pure worâ— God is preached and the Sacraments be duely ministrâ— according to Christs ordinance in all those things thâ— necâ—ssity are requisite to the same As the Churâ— Hiâ—rusalem Alexandria and Antioche haue erred â— also the Church of Rome hath erred not onely in thâ— liuing and manner of ceremonies but also in matters â— faith Hitherto this article Whose definition â— description of the Church if wee should alloâ— wee are sufficiently instructed by that is said bâ—fore that the Protestants new congregation câ— not be this true visible Church of Christ eâ—â— from the truth in so many necessary and requiâ— things as hath beene proued in all Articles befoâ— wherein it opposeth the receaued doctrine of tâ— primatiue Apostolike age and the present Churâ— of Rome as the like demonstration shall be maâ— against them in all their contradictory Articâ— following in their due place And so is also and â—â— be most manifest that the present Roman Churâ— agreeing in all those Articles both already heâ— after to be examined with the vndoubted â—â— Church of the Apostles and this their age is â—â— must needs be the true Church of Christ Aâ— â—eir assertion in the second parte of this Article â—hat the Church of Rome hath erred not onely in their â—ing and manner of ceremonies but also in matters of â—ith is most euidently false and impudently slaunâ—erous And the open dore to infidelity For if all â—e commaunding Churches in the world Hieruâ—lem Nicen. Concil Can. Parlament â— of Queene Eliz. Parl. â— Iacob 1. Caroli Alexandria Antioche and Rome as they are â—t downe in the first greate Councell of Nice and â—proued by the Parlaments and Parlament Reâ—gions of Queene Elizabeth King Iames King â—harles haue erred in matters of faith as this Arâ—le affirmeth then all other Churches all being â—biect vnto them haue likewise erred And this â—w Protestant pretended Church not being then â—runge vp being noe congregation of faithfull â—en in that time nor any congregation or men at â— and so neither hauing the pure word of God â—eached nor Sacraments duely ministred nor any â—e point of doctrine yet preached or Sacrament â—nistred nor man to preach or minister any such â—uld not nor can possibly by their owne rule and â—dgment be the true visible Church or any â—ember peece or part thereof That true primaâ—e and Apostolike Church teaching by all Preists â—d Cleargy men it had both to the congregation â— faithfull men to vse these mens phrase conâ—rted and to others yet not Christians all those â—cessary articles hitherto examined contrary to â—otestant Religion when the onely want of any â—e of such necessary things by their owne definiâ—e sentence before taketh away the name and â—e to be the true Church at this present any â—e past or to come the preaching of the pure â—rd of God due ministring of the Sacraments in all things of necessity being one and the same â— all persons in all times and places And to be of any other minde quite crosseth wiâ— Christs Institution and the continuance and visiâ—lity of his Church which both that article of theâ— Creede I beleeue the holy Catholike Church and tâ— their article and confession of an euerduring visibâ— Church doth proue For if at any time after Chriâ— founding his Church either in this Apostolike â— any age after it had generally erred in matters â— faith that it retained not the name and truth of â— true Church there was then by this article no tâ— Church in the world For whosoeuer it was whâ— wee will dreame to haue beene the first finder oâ— of this generall errour and supposed Apostaâ— Martine
Marc. Protestant consent so proue and deriue it S. Denis Anton. l. 2. de Republ. Eccl. caâ— 2. is so plaine that they plainely thus confesse it Areopagitae Dionysio tributum opusculum vnctionem ponit expressè So they confesse of S. Anacletus made Preist by S. Peter the Apostle addit vnctionem capitis Anacletus quae est antiquissima The words which he vseth deducing his doctrine Anacl ep 2. and practise from the Apostles be these Bishops are to be made by Imposition of hands of Bishops with the ghospels which they are to preach and holie vnction by the example of the Apostles because all sanctification consisteth in the holie ghost whose inuisible power is mixed with holie Chrisme and by this Rite solemne Ordination is to be celebrated Where we finde by this greate Apostolike authoritie that the grace of this Sacrament and power Episcopall is giuen by this Rite And these Protestants as by this they must and Prot. supr in Marc. Anton. are enforced confesse so of the holie fathers following both in the Greeke and Latin Church that they were consecrated Bishops by holie vnction Gregor Nazianc orat 20. de laudib Basil orat 5. ad Basil part Sim. Metaph. in vit Crisost Petr. Chrisolog Ser. de S. Seuero Isidor l. 2. de offic Eccl. c. 25. S. Iuo Ser. de reb Eccl. Steph. Aduen Sacr. alt c. 9. So of S. Basile vnctione sacrâ adhibitâ est ordinatus So of S. Gregorie Naziancen me Pontificem vngis So were S. Iohn Chrisostome and S. Seuerus Of S. Augustine S. Gregorie with others I haue spoken before To which we may ioyne S. Iuo Stephanus Aduensis and other auntient writers and expositours of holie mysteries and all Orders of Consecration By this it is euident how certayne and vndoubted a thing it is That the consecration vsed in the Romane Church is most true holie and honourable both for Order and Iurisdiction euer as is demonstrated before both in this and other nations from the Apostolike Roman see and in the old Orders of consecration the Bishop to be consecrated protesteth obedience to the Popes of Rome And how the case standeth with the Protestants both of England and all others it is as lamentable to know their desolate condition THE XXVII CHAPTER The 37. article intituled of the ciuill Magistrates thus examined and whosoeuer against the Roman Church condemned THeir 37. and next Article is intituled of the ciuill Magistrates And thus followeth The Kings Maiestie hath the cheife power in this Realme of EnglaÌ„d and other his dominions vnto whome the cheife gouernment of all estates of this Realme whether they be Ecclesiasticall or ciuill in all causes doth appertaine and is not nor ought to be subiect to any forraine iurisdiction The Bishop of Rome hath no IurisdictioÌ„ in this Realme of England The rest of this article containeth an excuse of ProtestaÌ„ts that they did not giue to their temporall Prince power to preach and minister Sacraments as some interpreted their opinion and other things not questioned betweene Catholiks and English Protestants but betweene these Protestants and some other new sectaries among themselues and be these The lawes of the Realme may punish Christian men with death for heynous and grieuous offences It is lawfull for Christian men at the commaundement of the Magistrate to weare weapons serue in the warrs These positions are graunted and allowed by all Catholiks The first part of this article giuing vnto the King a temporall Gouernour and Ruler cheife gouernment ouer all estates in all causes Ecclesiasticall or ciuill as also their statute and oath of Princes Supremacy in spirituall things fighteth with and contradicted it selfe for thus it addeth we giue not to our Prince the ministring either of Gods word or of the Sacraments the which the Iniunctions also sometime set fourth by Elizabeth our late Queene doe most plainely testifie Therefore seing Kings be not Teachers preachers Doctours Pastours and sheephards in the Church and fould of Christ to giue them some place therein members of it and not to be quite excluded from the name and number of Christians we must needs say they be of them which be taught preached vnto instructed sheepe and subiects fedde ruled and gouerned by them which haue authority and spirituall power in such things And these our Protestants haue accordingly this defined the Church before in these their articles The visible Church of Christ is a congregation of faithfull men in the which the pure word of God is preached Protest art 19. sup and the Sacraments be duely ministred according to Christs ordinance They to whome the word is preached and Sacraments be ministred and neither haue power to preach nor minister Sacraments which this Article confesseth of their Protestant Kings and temporall Rulers cannot possibly in the respect be cheife Gouernours of theÌ„ to whome God himselfe hath power and preeminence The holy Scriptures do in many places commaund obedience both to temporall spirituall Rulers but obedieÌ„ce in matters of Religion in feeding and ruling soules the flocke of Christ gouerning his Church and such spirituall emnencies is onely appropriated in theÌ„ to spirituall gouernours Qui benè praesunt Presbyteri duplici honore digni sunt Pascite qui in vobis est gregem 1. Tim. 5. 1. Petr. 5. Ioh. 21. Act. 20. Hebr. 13. Dei pasce agnos meos Pasce oues meas Attendite vobis vniuer so gregi in quo vos Spiritus sanctus posuit Episcopos regere Ecclesiam Dei quam acquisiuit sanguine suo Mementote praepositorum vestrorum qui vobis locuti sunt verbuÌ„ Dei. Obedite praepositis vestris subiacete Ipsi enim peruigilant quasi rationem pro animabus vestris reddituri Where we see neither king nor Prince if he will belonge to the Church of Christ haue his soule purchased with his blood a care had of it and accompt made for it can be free from this obedience much lesse can he clayme it for himselfe from them to whom it so infallibly belongeth by the highest authority The Apostolike men of this first age haue testified this at large before in the examination Ignat. epist and Anâ—ioch Ep. ad Smyrn Epist ad Philadelph Magnesian Trallian of the last precedent article S. Ignatius hath taught vs a Bishop is aboue all principality and power Episcopus omni Principatu potestate superior est No man is more honorable then the Bishop Nemo Episcopo honorabilior Preists and Deacons all the clergy together with the people and Souldiars and Princes and the Emperour also must obey the Bishop Cum populo militibus at que Principibus sed Caesare obediant Episcopo Be subiect to the Bishop euen as to our Lord for he watcheth for your soules and is to make accompt for them Therefore it is needfull that you doe nothing without the Bishop No man may doe any thing that belongeth to the Church without the Bishop Sine
for defence of the Catholike Faith and Iastlie by your Maiestie our last Queene MARIE by whom this land is blessed by a royall issue and as we hope shall in time be madâ— happie by restitution of the Catholike Religion ether in your owne oâ— your childrens dayes And the ratheâ— when England shall see by the Iudgement of the Apostles that the Catholike religioÌ„ aggreeth in all point with the religion taught deliuereâ— by the Apostles and first Apostolicalâ— preachers and that the Protestant religioÌ„ is discouÌ„tenaunced discarded condemned by them This shall appeare by this booke which I youâ— Maiesties most humble subiect aâ— old student in holie learning doe iâ— all dutifull manner present vnto youâ— wishing to your Gracious Maiestie and to our noble Souueraigne your deare Spouse a long and happie raigne in our great Brittainie such a temporall raigne amongst your subiectes as you may both raigne in heauen eternallie with God his Saintes and Angelles Your Maiesties most humble and deuoted subiect R. B. APPROBATIO CVm mihi constiterit ex testimonio fide digni S. Theol. Doctoris in hoc libro cui tituluâ— Apostolorum iudicium c. nihil inueniri Catholicae fidei aut bonis moribus contrarium sed multâ— quae ostendunt religionem Catholicorum esse Apostolicam haereticorum verò Apostaticam censuâ— vtiliter praelo committi posse Actum Duaci die 23. Iunij 1632. GEORGIVS COLVENERIVS S. Theol. Doctor Regius ordinariusque Professor Gollegiatâ— Ecclesiae S. Petri Praepositus Duaâ— censis Academiae Cancellarius librorum Censor THE FIRST CHAPTER CONCERNINGE THE FIRST 5. PROtestants Articles not differinge from the Apostles Religion and the Roman Church BEEINGE to enter into the Examen and comparison of the parlament protestant Articled Religion of England with the Religion of the present Church of Rome and â—e whole Christian world named Catholike â—or profession whereof the Catholiks of England â—y the protestants thereof haue longe tyme suffâ—red and still most constantly endure most bitter persecutions by the first knowne and confessed â—ue Christian Catholike Apostolike Religion â— the Apostles and that their happy age wee finde â—t in the first fiue Articles of this new Religion â—y difference or difficulty to be thus decided both â—atholicks and parlameÌ„tary protestants agreeing them all and they all beeing ordeyned by these proâ—tants against other Sectaries so soone within 4. â—ares of the beginning of Q. Elizabeth her Reigne reâ—eing old condemned heresies amongst them as their â—tories and registers remember and therefore it will â—re suffice onely to recite the Titles of these arâ—les to giue notice thereof The contents and title â— the first article are Of faith in the holy Trinity The second of the word or sonne of God which was made verymaÌ„ The 3. Of the going downe of Christ into hell The 4. Of the Resurrection of Christ The 5. Of the Holy Ghost The whole Article the Title being subiect to doubt is The holy Ghost proceeding from the Father and the sonne is of one substance Maiesty and glory with the Father and the Sonne very and eternall God Hitherto wee finde nothing against the doctrine of the Catholike Church Which noâ— vnlikely these men did rather to winnesome crediâ— at their entrance to be thought louers of truth then that they hated the enemies of these articles not yet suppressed among them THE SECOND CHAPTER Examining their 6. Article about Scriptures and traditions and condemning it by the Apostles and Apostolike men and doctrine of their age THEIR next sixt Article intituled of the sufficiency of the holy Scriptures for Saluation â— thus holy Scripture containeth all things necessary â— saluation Soe that what soeuer is not read therein nâ— may be proued thereby is not to be required of any maâ— that it should be beleeued as an article of faith or â— thought requisite or necessary to saluation By the naâ— of holy Scripture wee doe vnderstand those canonicâ— bookes of the old and new testament of whose authâ—rity was neuer any doubt in the Church And from tâ— number of those bookes which there they allowâ— to be canonicall They doe in expresse words aâ— tearmes reiect The booke of Tobias the booke of Iuditâ— the rest of the booke of Esther the booke of wisdomâ— Iesus the sonne of Sirach Baruch the Prophet the songe of the three children the story of Susanna of Bel and the Dragon the prayer of Manasses the first and second Bookes of the Machabees Concerning the new testament thus they adde all the bookes of the new testament as they are commonly receiued wee doe receiue and accompte them for canonicall This their Article is in their proceedings as the grounde worke and foundation whereupon their Religion is wholy framed and builded and yet so weake Feeble totteringe ruinous arid deceitefull that not any one true certaine and infallible point of doctrine as euery Article in true religion is can be framed vpoÌ„ it or from it so deduced by the expresse graunt of this article it selfe and of all English Protestants professed and sworne maintainers of it For whereas they sentence and define In the Art 6. supr name of holy Scripture wee doe vnderstand those canonicall bookes of the old and new testament of whose Field Booke of the Church lib. 4. cap. 5. wotton def of perk pa. 442. Couell ag Burg. pag. 60. def of Hooker pag. 31. 32. 33. proâ—â—st glosse on the 6. art Tho. Rogers ibid. authority was neuer any doubt in the Church They plainely make the Iudgment of the Church to be the highest tribunall in spirituall questions euen of the scriptures themselues And thus their best and cheife writers published by authority doe glosse and expound this article And of necessity so they must say except at their first entrance they will plainely confesse their religion and congregation their Church of England as they terme it to be erroneous or hereticall and to haue noe power or warrant at all to doubt deny or determine and propose what bookes be or be not Scriptures canonicall either of the old or new testament Or what one chapter or sentence in them is part or not part of such canonicall and vndoubted holy Scriptures for this power and prerogatiue being onely committed to the true Church by their Article and professors before if these men doubt or Iudge otherwise in this case then the true confessed Church hath hitherto done They can be noe part or members of that true Church And whatsoeuer is read or may be deduced from vntrue or doubted Scriptures cannot be possibly any certaine and vndoubted article of faith and religion For noe conclusion can be more certaine and vndoubted then the Maximes and authorities from which it is concluded but as the light of nature common law and vndeniable Maxime of true reasoning teacheth all men and all men truely acknowledge for a verity most certaine it euer followeth the weaker part euer erroneous doubtfull vncertaine or false if both or
his councell King Iames Prot. Lords Bish. Doct. in Confer at HaÌ„pt Court p. 13. 18. 35. 36 10. 11 Couell ag the plea. of the Innoc. p. 104. Barlow Serm. before the K. Sept. 21 an 1607. part 3. cap. 2. Protestant Bishops and best learned Doctors assembled in publike confereÌ„ce haue left thus concluded The particular and personall absolution from sinne after confesson is apostolicall and a very Godly ordinance That baptisme is to be ministred by priuate persons in time of necessity is an holy Tradition Bishops and Archbishops be diuine ordinations confirmation iâ— an apostolicall traditioÌ„ And in their publike Rituall their communion booke they testifie that confirmation was a Tradition of the Apostles hath an externall signe also vsed by them and giueth grace which by the 25. Article of their religion maketh â— Communion booke of Engl. Protest Titul Confirmation §. Almighty Prot. of Religion art 25. a Sacrament So that to insist onely vpon these graunted Traditions not contained in Scripture by these Protestants and yet so necessary to saluation as they by their greatest allowance and authority deliuer wee may not say as this Article doth Holy Scripture containeth all things necessary for saluation These men also deliuer vnto vs with greate approbation Articul 6. supr makinge the Author of that worke and for the same a Bishop certaine sure rules to knowe such true Thraditions by in these words Rules by which wee may Iudge which are true and Indubitate Feild Books of the Church l. 4. pag. 242. August l. 4. contr Donat. c. 23. Traditions The first rule is deliuered by Sainct Augustine Quod vniuersa tenet Ecclesia nec Conciliâ—â— Institutum sed semper retentum est non nisi authoritate apostolica traditum rectissimè creditur Whatsoeuer the whole Church holdeth not ordained by Councels but beinge euer holden it is most rightly belieued to haue beene deliuered by Apostolike authority The second Feild supr l. 4 c. 21. p. 242. c. 5. pag. 202. Kinge Iames and Confer at Hampton Couel def oâ— Hooker Ormer pict pap p. 184 Down l. 2. Antichr pag. 105. Sutcliffe Subuers pag. 57. rule is whatsoeuer all or the most famous and renowned in all ages haue constantly deliuered as receaued from them that went before them no man contradictinge or doubting of it may be thought to be an Apostolicall Tradition The third rule is the constat Testimony of the Pastors of an Apostolike Church successiuely deliuered Amongst Apostolike Churches the Church of Rome is more specially to be obeyed reuerenced and respected The Church of Rome is our mother Church it was a rule to all both in doctrine and ceremonies when it was in her florishinge and best estate The Church of Rome was the cheife and onely Church It was a note of a good ChristiaÌ„ to cleane vnto the Romane Apostolicall Church Euery Church ought to haue respect to the Church of Rome for her eminent principality And our English Protestant antiquaries and Diuines haue generally giuen their allowance that the Church of Rome both in this and the next age when Britayne did receaue the most pure Religion of Christ from thence was most holy and vnspotted free from all error Therefore whatsoeuer wee doe or may bringe in generall or particular for vnwritten traditions either from this so renowned Apostolike Church in this time from the whole Church or the most famous and renowned in this age beinge our Protestants owne allowed rules and to be denied by none must needs be euidence and testimony vndeniable in this and all others their questioned Articles Frst I exemplifie in the Apostles Creede stiled by our Protestants before a sundry comprehension of the cheife heads of Christian Religion Protest supr Ruffin in exposit Symboli alij a rule of the Churches faith This was deliuered by the Apostles by tradition not by Scripture but before the Scriptures of the new Testament werâ— written as both they and the auncient Fathers by â— common consent of the whole Church of Christ are witnesses And the same consent of Christ Church with these our Protestants in these their Articles so conclude of Sainct Athanasius and the Art 8. of prot Religion Nicen Creede in these words The three Creeds Nicen Creede Athanasius Creede and that which is commonly called the Apostles Creede ought throughly to bâ— receaued beleeued And so generally they obserue although the reason which they immediatly yeelâ— thereof for they may be proued by most certaine warrants of holy Scripture is childish and impertinentâ— for being confessed that the Apostles Creede waâ— deliuered onely by tradition of the Apostles and by that authoritie receaued before the Scriptures either receaued or written this Creede could not possibly be receaued by the written warrant of Scriptures but vnwritten tradition and warrant of thâ— Apostles And although the Nicen and S. Athanasius Creeds were written longe after this time yâ— they were both written receaued in the Churcâ— before the Scriptures were generally allowed anâ— receaued as both the auncent Fathers and Protestants haue acknowledged before and it is testifie by the publike warranted Protestant glosse vpoâ— Prot. Glosse by authority of Church of Engl. in Art 8. these their Articles that very many both old anâ— late writers euen whole sects and professionâ— namely to vse their owne words Ebionites Trâ—theits Antitrinitarians Apollinarians Arians Mâ—nichies Nestorians Origenians Familists and Anâ—baptists with others are Aduersaries vnto and deniers that these Creeds may be proued by holâ— Scripture Much more doe they and many other both Catholiks and Protestants themselues deny that all and singular their articles necessary to saluation may so be proued And to come to the holy and happy Apostolike writers and Saincts which liued and wrote in this first age and first hundred of yeares to wit S. Linus Sainct Clement Sainct Denys the Areopagite S. Martial Sainct Ignatius Sainct Policarpus or any other of whom any worke is extant I shall make it S. Ignat. epist ad Smyrn Theod. dialo Euseb l. 3. c. 31. Hieraâ— lib. de vir Illust S. Bern. Serm. 7. in ps 9. Marc. Michal Carnoten lib. de vir illustr Dion Carth. ad l. Areop de diuin nom Sint Sin lib. 2. Ignat. ep ad S. Ioh. 1. 2. ad B. Mar. Virg. B. Mar. epist ad Ignat. S. Ignat. epist ad Smyrnen Euseb hist l. 3. ca. 33. â— Chrisost orat de traÌ„sl S. Ignatij Foelix Rom. ep ad Zenon Imperat synod S. Constant Theodoret. Immutabil dialog 1. euident that in euery Article in this Protestant Religion contained in their booke of the Articles thereof they dissented from these Protestants and they and the Apostolike Church then vniuersally agreed in and professed the same doctrine which the present Roman Church doth at this day in all points This will plainely appeare in euery Article hereafter and therefore in this place I will onely cite Sainct Ignatius as a sufficient pawne or pledge
for the rest vntill I come to them in the Articles followinge He had personally seene our Sauiour was an eyewitnesse of his resurrection had written vnto visited was instructed and confirmed in Christian Religion both by the words and writinge of the blessed Virgin Mary Mother of Christ Hee was disciple to Sainct Ihon the Euangelist disciple and immediate Successor of Sainct Peter the Apostle at Antioch consecrated there Bishop by him as Sainct Chrysostome Patriarke there Sainct Felix Pope of Rome and Theodoret testifie S. Ignatius dextera Petri ordinatus Episcopus Ecclesiae Antiochenae per magni Petri dexteram Pontificatum suscepit And so consecrated Bishop was taught himselfe and taught others before either the Ghospels or other parts of the new Testament were written Hee liued longe Patriarke of Antioch the cheifâ— and Apostolike See of the Greeke Church he dieâ— a blessed Martyr at Rome the greatest of aâ— Churches he ioyned in Religion with the most renowned Churches and Prelates Apostles and others of the Christian world as the very Titles oâ— his extant epistles to the Romans Philippians Ephesians Smyrnians Philadelphians Magnesianâ— Trallians and others To Sainct Ihon the Apostlâ— Sainct Policarpe with others most famous amongâ— Christians and all auncient writers Sainct Hierome Eusebius Ireneus make him a most gloriouâ— learned man and Sainct Eusebius testifieth that hâ— Euseb l. 3. hist cap. 32. Euseb hist l 3. c. 33. Hieron l. de Scriptor in S. Ignat. Gildas epist de excid conquest Britan wrote a particular worke of the Apostles traditioÌ„â— But those few and short Epistles which he wrote receaued as all Greekes Latines and amonge ouâ— primatiue Britans the most auncient historian S Gildas is an ample witnesse will sufficiently prouâ— vnto vs. That very many things euen necessary iâ— Christian Religion and to saluation in our Protestants Iudgment and in their opinion not containeâ— in Scripture were then taught practised and generally receaued in the Church of Christ in the Apostles time Concerninge the Church of Rome hâ— thus stileth it misericordiam in magnificentia altissimâ— S. Ignatius epist ad Romanos in initio Dei Patris Iesu Christi vnigeniti filij Ecclesia sanctificata illuminata per voluntatem Dei qui seâ—â— omnia quae pâ—rtinent ad fidem charitatem Iesu Christi Dei Saluatoris nostri quae in Loco Romanae regionis Deo digna decentissima beatificanda laudandâ— digna qua quis potiatur castissima eximiae charitatiâ— Christi Patris nomine fruâ—ns spiriâ—uque plena Thâ— Rulinge Roman Church sanctified Illuminated worthâ— of God most decent blessed to be praised worthy to bâ— attained vnto most chaste of excellent charity enioyinge â—he name of Christ and his Father and full of the holy Ghost With other Titles of dignity and priuiledge more then he giueth to any or all those principall Churches of Greece to which he wrote and as greate and ample as any learned Catholike now â—eeldeth to the Church of Rome at this time or â—eretofore since then Hee remembreth the same Ecclesiasticall Orders in the Church then which Catholiks now and euer since obserue as in the Church of Antioch founded by Sainct Peter and â—ainct Paul and their tradition there Pauli Petri â—istis discipuli ne perdatis depositum Hee himselfe was there Bishop besides whome it had Preists â—eacons Subdeacons Exorcists Readers Ianiâ—rs Saluto sanctum Presbyterorum Collegium saluto Epist ad Antiochen â—acros Diaconos Saluto Hypodiaconos Lectores Ianitoâ—s Exorcistas And him that was to be Bishop after â—is martyrdome as it was reuealed vnto him optaâ—le illud nomen eius quem vidâ—o in spiritu locuÌ„ meum â—nere vbi Christum nactus fuero Hee giueth them â—e same honor preeminence worth office and digâ—ty which the Church of Rome now yeeldeth to â—em All must honor and obey the Bishops Omnes â—piscopum sequimini vt Christus Patrem Kings and Epistol ad Symrnen â—ulers must be ruled by him being greatest in the â—hurch Honora Deum vt omnium Authorem Doâ—inum Episcopum verò vt Principem Sacerdotum â—iaginem Dei reserentem Dei quidem propter princiâ—tum Christi vero propter Sacerdotium Honorare â—ortet Regem nec enim Rege quisquam praestanâ—r aut quisquam similis ei in rebus creatis nec Episâ—o qui Deo consecratus est pro totius mundi salute â—icquam maius in Ecclesia Nec inter principes quisquam similis Regi qui in pace optimis legibus subditos moderatur Qui honorat Episcopum à Deo honorabitur sicut qui ignominia afficit illum à Deo punietur Sâ— enim Iure censebitur paena dignus qui aduer sus Regeâ— insurgit vt qui violet bonas legum constitutioneâ— quanto put at is grauiori subiacebit supplicio qui sine Episcopo aliquid egerit concordiam rumpens decentâ— rerum ordinem confundens Sacerdotium enim est oâ—nium bonorum quae in hominibus sunt Apex qui aâ—uersus illud furit non hominem ignominia afficit sâ— Deum Christum Iesum primogenitum Laici Diâ— conis subijciantur Diacom Presbyteris Presbyteri Epicopo Episcopus Christo. Principes subditi estote Caesaâ—milites Epist ad Philadelphienses principibus Diaconi Presbyteris Presbyteri vâ— Diacom at que omnis clerus simul cum omni populo militibus at que principibus sed Cesare obediant Epicopo Episcopus vero Christo sicut Patri Christus â— vnit as per omnia seruatur Where wee plainely sâ— there was no Princes supremacy in spirituall thinâ— in those happy times but Princes kings and Emâ—rors as those of the cleargy and all others were sâ—iect and ought obedience to the Bishop and preihood was the highest and most honorable dignâ— in the world And the honor which was due Kings themselues was inferior to that of Bishoâ— Ego dico honorate Deum vt authorem omnium â—minum Epistol ad Smyren Episcopum autem tanquam Principem Saâ—dotum Imaginem Dei ferentem principatum quiâ— secundum Deum Sacerdotium vero secuÌ„dum Christâ— post hunc honorare oportâ—t etiam Regem Nâ—mo eâ—potior est Deo neque similis illi neque Episcopo honâ—bilior in Ecclesia Sacerdotium Deo gerenti pro muâ— salute neque Regi quis similis in exercitu pacem neuolentiam omnibus principibus cogitanti Where giueth an vnanswerable reason of the preeminence of Episcopall dignity before the Regall though in good Kinge because this ruleth onely in martiall â—nd temporall affaires the Bishop in spirituall the Church of God his howse and Kingdome And he â—hargeth all without exception to be subiect not â—nely to the Bishop but to Preists and Deacons â—uen vnder paine of eternall damnation Exitimini S. Ignatius epist ad Ephesios â—ubiecti esse Episcopo Presbyteris Diaconis qui â—im his obedit obedit Christo qui hos constituit Qui verò his reluctatur
ad Mar. Cassob chastity in castitate exegiâ— hanc vitam Whicâ— he affirmeth of other Apostolike Preists and Bâ—shops of that age Sainct Timothy Sainct Titus â— Epist ad Philadelph Euodius his predecessor at Antioche of himselâ— in diuers places So that then neither the Preists â— the Latine or Greeke Church Antioche beinge thâ— cheifest and where the name of Christians fiâ—â— began were maried but continually liued aâ— â—heir life time in chastity in castitate exegerunt hanc vitam And therefore they were honored in those dayes â—nd the holy Maydens which had professed virgiâ—ity were compared to the Preists in this point â—f perfection and for it honored as they were â—as quae in virginitate degunt in pretio habete velut Epistol ad Tarsens Christi Sacerdotes It is manifest their were Colâ—edges or Nunneries of such vowed and professed â—irgins and Nonnes then Saluto Collegium virgiâ—um Epistol ad Philippen Epistol ad Smyrn Epistol ad Polycarp And they liued in perpetuall virginity Saluto â—as quae in perpetua degunt virginitate They were â—rofessed by the Bishop whether men or women â—i quis potest in castitate permanere ad honorem carms â—ominicae sine iactantia permaneat si idipsum statuatur â—ne Episcopo corruptum est And of this profession â—onsecration of virgins he further putteth them â—nd all in memory in this manner virgines agnosâ—ant Epistol ad Antiochen cui seipsas consecrarunt And he proueth That it is in the power and free â—ill of man to doe these and all holy duties in a Christian life by the grace of Christ and noe man â—ecessitated to sinne heauen and hell good and bad â—n the free will and election of man Decet non modo Epistol ad Magnes vocari Christianos sed esse nec enim dici sed esse beaâ—os facit Obseruationi proponitur vita mors inobedienâ—iae singuli qui hoc aut illud delegerunt â—n eius quod â—nuenerint locum abituri sunt fugianius mortem eliâ—amus vitam In hominibus enim geminas not as inueâ—iri dico hanc esse veri numismatis illam vero advlterimi Pius homo numisma est à Deo excusum imâ—ius ementitum adulterimum illegitimum non à â—eo sed à diabolo â—ffectum Non quòd velim dicere â—uas esse hominis naturas sed vnum esse hominem qui iam Dei iam diabolisit Si quis pietati studet Dei hoâ— est si impiè agat diaboli est non id factus per naturaâ— sed animi arbitrium He proueth that concupiscenâ— Epist ad Ephesios without consent condemneth not nor is sinne aâ— protestants hold Cum nulla in vobis sit conscupisceâ—tia quae vos inquinet supplicium adferat secunduâ— Deum viuite Non vos laedet aliqua diabolica cogitatiâ— si vt Paulus perfectam habueritis in ChristuÌ„ fideâ— charitatem He hath before in one place spokeâ— of foure Sacraments Baptisme the Sacrament oâ— Christs blessed body and blood Orders and Confirmation by al expositors Baptizant Sacrificanâ— Epistol ad Heron. Eligunt manuâ— imponunt He hath asscribed iustification vnto pennance and so allowed it in that degreâ— and although he hath so dignified the virginall life and saith it is better praestantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Philadelph then wedlocke he giueth so much honor vntâ— Marriage that it was not to be performed withouâ— the Bishops assent and allowance Decet verò vâ— Epist ad Polycarpum ducentes vxores nubentes cum Episcopi arbitrio coniugantur vt nuptiae iuxta Domini praeceptuâ— sint non autem ad concupiscentiam Our protestants generally and absolutely deny these holy Christian doctrines and practises to be contained in Scriptures or to be proued by them Therefore they must needs yeeld that that primatiue and Apostolike Church by so greate and liuing then witnesse held and professed them by tradition and certaine it is that many bookes of Scripture were neither generally receaued nor written when the things were so generally vsed and professed not onely in the commaundinge Greeke Church of Antioch where Sainct Peter S. Paul S. Euodius and Sainct Ignatius professed and practized them Pauli Petri fuistis discipuli ne perdaâ—â—s Epist ad Antiochen depositum Mementore Euodij beatissimi Pastoris vesâ—â—i qui primus vobis ordinatus est ab Apostolis Antistes Where the disciples were first called ChristiaÌ„s when Sainct Peter and Sainct Paul came thither and there founded the Church Antiochiae primum Epist ad Magnesian discipuli appellati sunt Christiam cum Petrus Paulus fundarent Ecclesiam But in all the renowned Churches before remembred and in all the whole Christian world at that time by the preachinge and tradition of the holy Apostles as the same Apostolike man thus witnesseth Scribo ad vos moncoque Epist ad Philadelph vt vna praedicatione vna Eucharistia vtamini Vna enim est caro Domini nostri Iesu Christi vnus illius sanguis qui pro nobis effusus est vnus item panis omnibus confractus vnus calix qui omnibus tributus est vnum altare omni Ecclesiae vnus Episcopus cum presbyterorum collegio diaconis Quandoquidem est vnus est ingenitus Deus Pater vnus vnigenitus Filius Deus verbum homo vnus Paracletus Spiritus veritatis vna praedicatio fides vna vnum baptisma vna Ecclesia quam suis sudoribus laboribus fundarunt Sancti Apostoli à fimbus terrae vsque ad fines in sanguine Christi Vos itaque oportet vt populum peculiarem gentem sanctam omnia perficere concordibus animis in Christo And directly Epistol ad Heron. concludeth that whosoeuer shall teach otherwise then the Traditions of the Church be he is to be accompted a wolfe amonge sheepe though he be otherwise a man of credit fasteth liueth chastely doth miracles and prophecieth Quicumque dixâ—rit quippiam praeter ea quae constituta sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamet si fide dignus sit quamuis signa edat quamuis prophetet pro lupo illum habeas qui subouina pelle exitium pestemque aedfert ouibus Wee may addâ— vnto these greatest solemnities and festiuall dayeâ— of the Cristians receaued in the Church in thâ— time by tradition and not Scripture and by thâ— same authority of tradition without Scripture thâ— feasts highest festiuities of the Iewes euen thosâ— which were solemnely set downe and commauÌ„deâ— in Scripture to be religiously obserued quite euâ—cuated and vtterly reiected The Sabbath which is now our saterday waâ— with greate ceremony and solemnity deliuered iâ— Scripture to be kept euery weeke and that whicâ— wee call sonday was commaunded to be a working day Yet all Christians in this time by tradition diâ— celebrate that old working day next after the olâ— Sabbath for our Lords day consecrated
ad caput ipso dicente prâ— Apostolorum Petro Tues Petrus super hanc Pâ— aedificabo Ecclesiam meam Sainct Papias also â— Protestants confesse to speake in their â— words taught Peters primacy and Romish Eâ—pality Sainct Martial a disciple of Sainct Peteâ—â—sent Martial ep ad Burdegal cap. 11. Hier. l. de vir Illust in Iren. epist 29. ad Theod. Tert. l. contra Valent Martyrol Rom. die 28. Iunij into Fraunce by the Apostolike Râ— Church and a member thereof teacheth thâ— Church of Christ is firme and can neuer be â— throwne or dissolued Firma Ecclesia Dei â— nec cadere nec disrumpi poterit vnquam Sainct Ireneus being by Sainct Hierome thâ— Romane Martyrologe and others scholler Polycarpus and Papias and neare the Apâ— time Apostolorum temporum vicimus must neeâ— and be learned in this age and both knowe â— followe the approued doctrine thereof beâ— most Catholike holy learned Sainct Martyâ— Doctour yet he witnesseth of the Roman Câ— Iren. l. 3. c. 3. that it hath principality ouer all others and â— fore euery Church all true beleeuers must concordance with it euer keeping the truâ— Christian Religion which the Apostles deliâ— Ad hanc Ecclesiam propter potentiorem principalitâ— necesse est omnem conuâ—nire Ecclesiam hoc est eâ— sunt vndique fidelâ—s in qua semper ab his qui sâ—â— dique conseruata est ca quae est ab Apostolis trâ— â—e saith this Church is the greatest most auncient â—owne to all founded by the two most glorious â—ostles Sainct Peter and S. Paul keeping inuiâ—â—le the faith they taught and confounding all â—t erre Maximae antiquissimae omnibus coâ—itae à gloriosissimis duobus Apostolis Petro Paulo â—maefundatae constitutae Ecclesiae eam quam haâ— ab Apostolis traditionem annunciatam hominiâ— fidem per successiones Episcoporum peruenientem â—que ad nos indicantes confundimus omnes eos qui â—quo modo velper sui placentiam malam vel vaâ— gloriam vel per caecitatem malam sententiam â—terquam oportet colligunt Where this Church of â—me is euer pure and vnspotted free from errour â— Iudge and confounder of all wheresoeuer or â—wsoeuer erring and falling from the true Apoâ—like doctrine S. Simeon Metaphrastes die 29. Iunij Leland in Arthurio Harrison descr of Britaine Stow hist of Engl. Hollinsh his of Engl. Theater of greate Brit. l. 6. Caius antiquit Cautab Godwin CoÌ„uers of Brit. and Catal. of Bish. Io. Goscelin hist Manuscript Mat. parker Antiquit Brit. And particularly concerning Britaine So it â—s euer adiudged here wee receaued our first â—h from Sainct Peter and the Roman Church â—nct Peter stayed longe in Britaine conuerted â—y founded here Churches ordained Bishops â—ists and Deacons venit in Britanniam quo in loco â—o temporefuit moratus verbo gratiae multos illumiâ—it Ecclesias constituit Episcoposque Presbyteros â—iaconos ordinauit â—nd all our Protestant Antiquaries confesse that â— receaued this holy Apostolike faith and â—at this time and in euery age had Bishops and â—chers sent hither from Rome as Sainct Daâ—nus and Faganus with others from Pope Eleuâ—ius in the second age from Pope Victor wee â— many in the third age and Sainct Mellonius or Mello from Pope Stephen and S. Amphibalus with others from the same Romes authority in the same age In the fourth age one holy Emperesse Emperour Queene and King S. Helen with our whole Cleargy agreed with Sainct Syluester and others Popes there and Sainct Ninian with others of ours which where there consecrated and sent hither by that power Apostolike and many of our Bishops were then at diuers Councels as Arles in Fraunce Sardyce and others both ioyning with the Roman Church and acknowledging the supreame spirituall power thereof In the next and fift age Pope Celestine and other holy Popes sent hither S. Palladius Sainct Germanus S. Lupus Sainct Seuerus S. Patricius S. Dubricius Coelius Sedulius with others renowned in all the world In the sixt age the Sea of Rome sent hither and approued here Sainct Iuo Sainct Ethelardus S. Dauid Sainct Kentegern Sainct Asaph Sainct Molochus Sainct Augustine Mellitus Iustus with all that holy company sent hither by Sainct Gregory Pope then especially to the Pagan and noâ— yet beleeuing Saxons Now that our Christiaâ— Britains neuer forsooke or chaunged in any onâ— materiall point their first receaued Apostolike faith Io. Balaeus l. 2. de Act. Rom. Pontif. in Greg. 1. l. de scrip Centur. 1. in August Dauid powel Annotat. in l. â— Girald Cambren Haier Camb. cap. 1. wherein they were assisted by the Popes and Seâ— of Rome all this while to the cominge of S. Augustine in the end of the sixt hundred of yeares oâ— most esteemed Protestant Antiquaries directly tâ—stifie from Antiquities Two of them speake in these very same wordâ— apud Britannos vigebat veritat is praedicatio doctriâ— sincera purus Dei cultus qualis ab ipsis Apostoâ— mandato diuino Christianorum Ecclesijs tradiâ—us 〈◊〉 At the comminge of Augustine hither here florished among the Britans the preaching of the truth sincere doctrine and the pure worship of God which by the Apostles themselues by Gods commandement was deliuered to the Churches of Christians One of theÌ„ saith their doctrine was most sincere Doctrinae sincerissima Both of them cite the brittish history so they might haue cited the old manuscript history of Rochester with diuers others Two other principall Protestant Antiquaries the one an Archbishop with them say Euangelium quod primis Apostolorum Mat. Parker Antiq. Brit. p. 68. 9 45. alijs â—o Goscelin hist Eccles manuscr c. Britâ—nunq prolaff à fide Godwin conuers of Brit. p. 43. temporibus in Britannia nuntiatum non modo semper retentum firmiter sed singulis saeculis auctum dilatatum creuisse The Ghospell which was preached in Britaine in the first times of the Apostles was both euer firmely retained and encreased in euery age An other a Bishop in their congregation writeth The Britans continued still in the same tenour of pure doctrine which they had receaued in the first infancy of the Church The doctrine and discipline of their Church they had receaued from the Apostles of Christ An other hath thus among the Britains or welchmen Hollinsh hist of Engl. c. 21. p. 102. Foxe Act and monum pa. 463. edit an 1576. Fulke Answ to a counterf Cathol p. 40. Middleton Papistomast p. 202. Theater of greate Brit. l. 6. Christianity as yet remained in force which from the Apostles time had neuer failed in that nation An other hath thus The Britains after the receauing of the Faith neuer forsooke it for any manner of false preachinge of others An other thus witnesseth The Britains before Augustines cominge continued in the faith of Christ euen from the Apostles time The like haue many others to many to be cited not any of them contradicting it And by this they haue
Christ but this one alone Christ did purchase but one militant Church with his pretious blood he hath no more but one such daughter nor true Christians more then one such mother which the same Sainct Clement likewise proueth thus conuenite ad Ecclesiam Domini quam acquisiuit sanguine Christi dilectâ— primogeniti Const Apost l. 2. c. 65. omnis creaturae Eaest enim altissimi filia quae partâ—rijt nos per verbum gratiae He coÌ„pareth this Church also to one greate shippe Carrying passengers from all contryes to the desired hauen and harbour saying that God is alwayes the Lord and owneâ— of it Christ the Master or Gouernour the Bishop cheife ruler vnder him Preists Deacons and other Clergy men euer supply their places and offices therein Similis est omnis status Ecclesiae magnae naâ— Clem. epist 1. quae per vndo sum Pelagus diuersis è locis regionibâ— viros portat ad vnam potentis regni vrbem properâ—â— cupientes Sit ergo nauis huius Dominus ipse omnipâ—tens Deus gubernator verò sit Christus Tum demâ—â— proretae officium Episcopus impleat Presbyteri nauâ—â—rum Diaconi dispensatorum locum teneant hi qui â—â—techizant nautologis conferantur He giueth also â—â— lay persons their place in this shippe saying thâ— world is the Sea it passeth and witnesseth that thâ— shippe notwithstanding all stormes and tempestâ— persecutions tribulations daungers false Prophetâ— seducers persecuting potentates hypocrites anâ— whatsoeuer enemies aduersaries and aduersities â— euer is safe and neuer maketh shipwrake foâ— Christ euer gouerneth it and the whole Church must endeuour to serue and obey him and his commaundes Saluator Dominus gubernator Ecclesiae suae Martial ep ad Burdegal cap. 11. diligatur ab omnibus ipsius solius praeceptis ac iussis credat obediat omnis Ecclesia Thus Sainct Clement from the Apostles themselues And Sainct Martial also teacheth that the Church of Christ is so firme it can neuer fall nor be broken And yet in the same place he teacheth that the deuill and heretiks his vassals and instruments shall neuer cease to labour and fight against it Inimicus venturus est vt superseminet in populo Dei grana errorum Sed firma Ecclesia Dei Christi nec cadere nec disrumpi poterit vnquam Venient praesumptores absque gratia Dei loquentes quorum gloria labiorum procedit ex superbia similes illi qui superbiâ caelum praesumens habitare mox de caelo cum Angelis suis sequacibus ruit in aeternam voraginem Hi docebunt aliam doctrinam quae aliena est à Deo amica autem diabolo per quam ipse spiritus erroris animas post se trahere festinabit Which cannot more properly be applyed to any sects of heresies then the libertine Protestants so first arising encreasing and subsisting by wanton and lewde licentiousnesse S. Dionysius Areopagita wrote a whole booke Dion Areop l. de Eccles Hierarch in Greeke yet euery where extant de Ecclesiastica Hierarchia of the Ecclesiasticall Hierarchy or holy order which was in his time and to continue euer in the neuer fayling or ceasing Church of Christ All the Apostles so firmely and vniformely beleeued Clem. Rom. epist 1. Ruff. in exposit Symbol Leo iâ— mulâ—is locis and professed this doctrine as a necessary article of faith for all Christians and to obtaine saluation by as the rest and so proposed it vnto all in their Symbolum as Sainct Clement then liuing Ruffinus S. Leo and all Christians acknowlegde Credo Sanctam Ecclesiam Catholicam euer to be an Article of faith as the others which possible could not be true if at any time Christ should want a Church holy and Catholike And our Protestants of England in these their articles doe twise in one article before intituled of the three Creeds make and receaue it with the other articles of their Creede an article of faith throughly to be receaued and beleeued For So they define The three Creeds Protest artic of Relig. art 8. Nicene Creede Athanasius Creede and that which is commonly called the Apostles Creede ought throughly to be receaued and beleeued affirming further they may be proued by most certaine warrants of holy Scripture And both in the Apostles and Nicen Creede this article is contained with the rest This is also confirmed in their publike communion Engl. Protest com booke â—it Catechisme booke vsed in their Churches and allowed by their Parlaments where besides the Article of the Apostles Creede I belâ—eue in the holy Ghost the holy Catholike Church they say vnto God in the canticle Te Deum as they translate it The holy Church Tit. morning prayer through all the world doth knowledge thee And in their Creede of the Nicen Councell they Nicen Creede plainely professe and beleeue that from the Apostles till now and euer after there is and shal be one holy Catholike and Apostolike Church vnam sanctam Catholicam Apostolicam Ecclesiam Where the Church is euer one holy Catholike and the same in all matters of faith it was in the Apostles time And in this sense and no other they haue in their 19. article before described or defined the Art 19. supr Church of Christ to be one congregation of faithfull men with true preaching and due ministration of Sacraments in all things necessary and requisite according as Christ ordained And their publike glosse vpon this 19. article diuiding it into diuers propositions and making this the second proposition There is Thomas Rogers in art 19. proposit 2. but one Church When wee doe say that the Church is visible and that there is a westerne East Greeke Latine English Church wee meane not that there be diuers Churches of Christ but that one and the same Church is diuersely taken and vnderstood and also hath many particular Churches as the Sea many Riuers and armes branching from it For the visible Church is not many congregations but one company of the faithfull For proofe of this out of Scriptures they cite diuers texts Rom. 12. 5. 1. Cor. 10. 17. 1. Corint 12. 13. 27. Gal. 3. 28. and conclude thus all Gods people meaning Protestants agree with vs in this point And particularly cite Confess Helâ—et 2. cap. 17. Bohe. cap. 8. Gal. art 26. Belg. art 27. August art 27. Wittemb art 32. Sueu art 15. and these Protestant Confessions so agree I will onely cite two for the rest one of Heluetia for the Caluinists and for the Lutherans that of Wittemberge where Luther liued as Caluine in Heluetia The Heluetian confession saith Cum semper vnus Confessio Heluet. c. 17. modo sit Deus vnus mediator Dei hominum Iesus Messias vnus item gregis vniuersi Pastor vnum huius corporis caput vnus denique spiritus vna salus vna fides vnum testamentum vel foedus necessariò consequitur vnam duntaxat esse Ecclesiam quam propterea Catholicam
onely in our Concil in cen 1. cen 1. can â— Concil Antioch c. 20 Ignat. epist Polycarp most auncient Popes and writers as Sainct Anacletus before but in first and generall Councels themselues Sainct Ignatius testifieth it was the order in his time and giueth that order that such councels should be often kept Crebrius celebrentur conuentus synodique And euident it is by all antiquities that many such Councels and Synods were kept longe before and when and where there was not any Christian Prince or King to giue his will commaund or consent vnto them Diuers such are yet extant Tertullian lyuing long before any such Christian King was either in Britaine which had the first or els where is an ample witnesse that in diuers places and from all Churches councels were assembled about affaires in religion and with greate reuerence and such as represented all Tertullian aduers Psychicos cap. 13. that were Christians Aguntur praecepta per Graecias illas certisin locis concilia ex vniuersis Ecclesijs per quae altiora quaeque in communa tractantur ipsa represent atio totius nominis Christiani magna veneratione celebratur And if wee should follow the will and Rule of Protestants to accompt them generall Conc. Arelat to 1. Conc. in Subscript Io. Bal. l. de Scriptor Brit. cent 1. Stowe hist Romans Godwine conuers of Britaine Concil Sunessan to 1. Concil in 3. examp Act. antiq S. Marcellin Robert Barnesse l. de vit Pontif. Rom. in Marcellin councels where the most Bishops and from most prouinces in greatest number be assembled wee may relate for such the Councels of Arles where our Archbishop of LoÌ„don Rectitutes was present gathered forth of aboue 30. Kingdomes and contries and that of Sunessanum hauing 300. Bishops present at it in such time when the King of the Contry and Emperour of the world Diocletian reigned and raged the greatest persecutour of Christians that euer was they assembled themselues against his will and to keepe their meetinge vnknowne to him kept their couÌ„cell in a secret Caue of the earth and thither entered not aboue 50. at one time it not able to receaue more together at one meetinge these things thus agreed vpon both by Catholike and Protestant antiquaries must needs make vs all Catholiks in this point As also to see the first Christian Kings and Emperours so to haue behaued themselues in this matter as Catholiks now professe Britaine was made happy with the first Christian King holy S. King Lucius who neuer tooke vpon him any such pretended spirituall power but so much honoured that true power in the Pope of Rome that by all antiquities he sent humble Ambassadge and suppliant letters to the then Pope S. Eleutherius to haue his Kingdome conuerted and Christian Religion setled here by his meanes and authority and by him and his holy legates all such busines was here established ratified confirmed all historians forreine domesticall Catholike and ProtestaÌ„t so consenting Philipp was the first Christian Emperour though a short time he was so farre from arregating any such power to him selfe or denying it to the Pope of Rome that as Eusebius and others testifie he did publike pennance euen among the common penitents at the Popes enioyning it vnto him De Philippo fertur quod cum Euseb Eccl. hist l 6 ca. 3â— Nicephoras Callist l 5. ca. 25. Christianus esset in die qua vltimae Paschatis vigiliae seruabantur in precationibus multitudini Ecclesiasticae tanquam consors coniungi vellet ab eo qui tum Ecclesiae praeerat admissum non esse nisi primum consiteretur ijs se qui propter peccata inquirebantur in poenitentiae loco constituti erant coniugeret Alioqui nisi hoc faceret nonfore ipsum admiitendum propterea quòd in multis culpabilis esset fertur itaque promptè obediuisse sincerumque ac religio sum animum erga Deum ipsis operibus declarasse This Pope as Nicephorus with others writeth was Sainct Fabian which so commaundeth the first Christian Emperour and hee Christianly and dutifully obeyed him When the first Nicen Councell against Arius which is commonly reputed for the first generall Councell was called That greate glory of this Kingdome borne here Constantine the greate was Emperour and although he was the greatest benefactour to the Church of God founder and dilatour of the honour and renowne thereof that enioyed the Empire and hauing onely in his power then to permit so greate assemblies of learned and holy Christians Bishops as were present there yet as Eusebius then liuing Euseb lib. 3. de vit Constantini cap. 6. writeth he called not the Bishops together by his commaunde as this article giueth to Kings but wrote honorable letters vnto them to such purpose per literas honorificè scriptas And as Ruffinus a Ruffin lib. 1. hist cap. 1. man also of that time expoundeth those proceedings vnto vs this was as the Bishops willed and directed ex Sacerdoâ—um sententia apud vrbem Nicanam Episcopale cuncilium conuocat And S. Damasus Damasus in vit Syluestri Papae an other old writer of the liues of the Popes saith expressely it was called by the consent of Sainct Syluester then Pope of Rome Huius temporibus factum est concilium cum eius consensu in Nicea Bithiniae Besides it is euident in the authenticall subscription Subscript in Concil Nicaeno in fine Euseb l. 3. 4. de vit Constantini to that holy Councell that diuers Bishops were present and subscribed vnto it out of Persia and other Kingdomes and contries where Constantine had no temporall commaund or dominion and they which so then ruled in them were not Christians at that time So hath Eusebius others when they say that assembly was froÌ„ all Churches in Europe Afrike and Asia ex omnibus Ecclesijs quae frequentes in tota Europa Africa Asia extiterunt And name diuers in particular where Constantine Euseb l. 3. de vit Constantini cap. 7. Socrates Ecclesiastic hist l. 1. c. 5. Sozomen hist l. 2. c. 6. 7. 8. 9. 10. 11. 12 13. 14. had then no power by his owne relation giuing still the most he could to that Emperour in all respects This is euident also by the exceeding greate desire which all good Bishops in all places then had to assemble in such a councell which could not be done at that time persecution scarcely yet ceased by inferiour rulers and the Bishops in greate pouerty and distresse by their late persecution without the temporall helpe and allowance of the Emperour which being had as Eusebius and others write came together with greatest alacrity and ioye as men newly set at liberty out of prison Vbi edictum in quaque prouincia diuulgatum crat omnes Euseb l. 3. de vit Constant cap. 6. summa cum animorum alacritate tanquam è carceribus ad cur sum emissi properè aduolarunt This is
Pro requie patrum fratrum nostrorum qui ante nos dormierunt dicamus omnes toto animo Domine miserere The like hath the liturgy of Sainct Matthew Missa S. Matthaei Memento Domine omnium fidelium dormientium in signo rectae fidei quie scentium Domine Deus noster memento dormientium in recta fide quiescentium So is the Masse of Sainct Marke animabus patrum Missa S. Marci fratrum nostrorum qui antea Christi in fide obdormierunt dona requiem Domine Deus noster And relating how it was the vse to reade the cataloge of such deceased and then to pray thus for all their soules Horum omnium animabus da requiem Domine Deus â—â—ster Chrysostom Hom. 3. in c. 1. ad Philipp Hom. ad pop Anthiochen Hom. 41. in 1. Cor. cap. 15. Epiph. haer 75. Tertull. l. de coron milit c. 3. cap. 4. August Enchirid c. 100. de ciuit Dei l. 21. c. 24. l. de cur pro mart de verbis Apostoli serm 32. Isod l. 1. de offic Eccl. c. 18. Amal l. 1 c. 27. Epiphan l. de haeres c 53. Philastr l. de haer Middlet Papistom pa. 49. 137. 138. 47. 64. 45. 46. 51. feild l. 3. c. 29. p. 138. Couel Exam. p. 114. Middl. supr pag. 51. Morton Apol part 1. p. 329. Caluin apud eund ib. Perkins problemat pag. 178. in sanctis tuis tabernaculis inregno tuo largiens eis promissionum tuarum bona quae oculus non vidit auris non audiuit in cor hominis non ascenderunt quae praeparasti Deus diligeÌ„tibus sanctum nomen tuum eorum inquam animabus dona requiem easque regno caelorum dignare All other auncient publike liturgies and Masses of all natioÌ„s agree herein The best learned Fathers both of the Greeke and Latine Church doe assure vs it was a tradition of the Apostles and receaued and practised in the whole Church Ab Apostolis sancitum est vt in celebratione venerandorum mysteriorum memoria fiat eorum qui hinc decesserunt Qui ante nostestes fuerunt habentes ante nos traditionem â—â— Ecclesia quique etiam à patribus suis traditum acceperunt quemadmodum etiam hi a suis patribus didicerunt Pro peccatoribus facimus memoriam pro peccatoribus misericordiam Dei implorantes Ecclesia necessariò hoc perficit traditione à patribus accepta Quis autem poterit statutum matris dissoluere aut legem patris Sacrificium pro defunctorum fidelium requie offerre vel pro eis orare quia pertotum hoc orbem custoditur credimus quod ab ipsistraditum sit hoc enim vbique Catholicatenet Ecclesia This was so generally receaued and confessed doctrine practised in all times and places That vntill Aërius the heretike in the dayes of Constantine no man denied it and he for his singular deniall thereof was and is condemned of heresie with all his followers This is a truth so euident that our Protestant writers doe with their publike warranâ— thus acknowledge it The primatiue Church did offeâ— sacrifice at the altar for the deade Sacrifice for the deadâ— was a tradition of the Apostles and the auncient Fathere Sainct Chrysostome taught it to be the Apostles ordinance to pray for the deade Aerius condemned the custome of the Church in naming the deade at the altare and offering the sacrifice of Eucharist for them and for this his rash and inconsiderate boldnesse and presumption in condemning the vniuersall Church of Christ he was iustly condemned In the Masses or liturgies of Basile Chrysostome and Epiphanius the deade were prayed for Ipsi veteres preces fundebant pro defunctis The â—â—ncient Fathers powred out their prayers for the deade Dionysius the Areopagite Sainct Paules scholler â—aught that sinnes are purged in purgatory In purgatorio expiari peccata The prayer made for the departed doth beseech the diuine Clemency to forgiue the party deceased all sinnes committed by humane infirmity Oratio illa precatur diuinam clementiam vt cuncta dimittat per infirmitatem humanam admissa peccata defuncto If wee should giue any respect to the Iewes Mahometans and Coccius tom 2. l. 7. artic 5. and such to make this a receaued opinion of all the world they euer held hold and practise prayer and such workes for the deade Now wee need not doubt but this so publike and common truth was also brought into Britaine and here practized and taught by our first Fathers in Religion Whosoeuer they were the Apostles or their disciples from Hierusalem Rome or what Apostolike place else they held professed and taught the Apostles doctrine and tradition and vsed their liturgies if from Hierusalem that of S. Iames where the deade are so often prayed for and the sacrifice of Masse offered for them And where there was a particular Church in the first dayes of Christianity as S. Bede from antiquity sequens veterâ—â—â— Bed libel de locis Sanctis Arnulphus Adama ib. l. 5. hist Eccl. monumenta with others assureth vs in quasuper altare pro defunctis sacrificium solet fieri positis interiâ— in platea corporibus in which Church sacrifice was vsed to be offered for the deade their bodies in the meane time remaining in the streete But because I haue inuincibly proued in my Ecclesiasticall history and it is not to be denied but our conuersion was by S. Peter his Church of Rome wee must Manuscript antiq princip stores needs say with our old Brittish manuscript written in the Britains time that his Masse and the Masse of S. Marke his Scholler came into these parts and were vsed here And no man Protestant or other finding yet that the prayer in the Romane Masse was added by any Memento Dominc famulorum famularumque Missa S. Petri in Canone tuarum qui nos praecesserunt cum sigm fidâ—i dormiunt in somno pacis Ipsis Dominc omnibus in Christo quiescentibus locum refrigerij locis pacis vt indulgeas deprecamur and the Masse of S. Marke being so manifest as before for this religious doctrine and practise wee must needs say this was the profession and custome of our Christian Britans from their first instruction in the faith of Christ To this old monuments of our most auncient and renowned Church of Glastenbury giueample testimony when assuring vs that thousands of Brittish Christians millia dormientium were Antiquit. glast buried there aboue a thousand yeares since they giue these reasons of the religious desires of good people to be buried there quia omnibus hic sepultis per Sanctorum inibi requiescentium preces merita creditur magna peccatorum remissio à Domino concessa Propter Missas alias orationes quae quotidie pro eis dicuntur because those that were buried there had great pardon by the merits of the Saincts and their pâ—â—iers resting there and the Masses and prayers there dayly offered for the dead there
buried Wee finde in the old antiquities of landaffe a Publike Charter of King Mauricus in S. Dubritâ—â—â— his time Manuscript antiq de primo statu Landauen Ecclesiae that it was the old custome and duty of Churches daily to pray for the soules of the benefactours deceased and all the faithfull departed out of this life oratione quotidiana Ecclesiastico seruitio pro anima â—â—â—us animabus parentum suorum Regum Principum Britanniae omnium fidelium defunctorum So is the charter of King Arthur to the schoole of Cambredge proremedio animarum antecessorum Chart. priuileg Reg. Arthuri apud Caium l. 1. antiquit Cantabrig pag. 60. 70. Caratoc hist M. S. de vita S. Gildel Probus l. 2. de vit S. Patricij Caius l. 1. sup p. 147. 148. l de vit SaÌ„ct Walliae in S. Iltuto vneorum Regum Britanniae Sainct Gildas our oldest writer and greate diuine did daily pray for the foule of his brother being slaine Orabat pro spiritu fratermp quotidie Sainct Patrike prayed for the dead orauit pro anima eius S. Iltutus appointed 50. of his schollers to pray for the soules of the deade continually Constituit quinquaginta fratres qui continuam animarum memoriam haberent And as I haue spoken before how the first Christians at Hierusalem had a particular Church founded and employed to that holy vse So our Christians Britans insisting in the same deuotion from the beginning had diuers such foundations and Churches especially to offer sacrifice and pray for the deade One of them was at london Ecclesiam Galfrid Monum hist Reg. Briton l. 12 c. 13. aedificauerunt in quo pro ipso Rege fidelibus defunctis diuina celebrantur obsequia And this is sufficient for this question The next exception which is taken by our Protestants The Catholike doctrine of pardons Indulgences in this article is against the Catholike doctrine about pardons or Indulgences saying as they haue done already of Purgatory that the Romish doctrine concerning pardons is a fonde thing vainely inuented and grounded vpon no warranty of Scripture but rather repugnant to the word of God The Councell of Trent setteth downe the Catholike doctrine in this point which these men call the Conc. Trid. seff 9. in decreto de Indulgentijs Romish doctrine that power of graunting indulgences was by Christ graunted to his Church and the Church in the most auncient times vsed it by so great warrant and therefore declareth the vse of Indulgences to be retajned in the Church as necessary for Christian people and allowed by the authority of holy Councels anathematizing them which affirme them to be vnprofitable or deny there is power in the Church to graunt them Cum potestas conferendi Indulgentias à Christo Ecclesiae concessa sit at que huiusmodi potestate diuiniâ—â—s tradita antiquissimis etiam temporibus illa vsa fuerit Sacrosancta Synodus indulgentiarum vsum Christiano populo maxime salutarem sacrorum conciliorum anthoritate probatum in Ecclesia retinendum esse docet praecipit eosque anathemate damnat qui aut inutiles esse asserunt veleas concedendi in Ecclesia potestatem esse negant The same holy CouÌ„cell with all good Catholiks as much coÌ„demneth abuses in pardons or IndulgeÌ„ces and as wisely preuenteth them as any enemy of Indulgences doth euer did or can desire That there this power of graunting pardons and Indulgences for remitting the temporall punishment due to sinne is first euident by that is said of the paines and punishment of purgatory before For no man will or can deny but if the Church hath power or meanes to remit paines to them that be deceased and out of the state of meriting in themselues much rather it hath such power and remedies for the liuing which by themselues may and doe merit and are in all respects parts and subiects of the militant Church of Christ Secondly whereas this Protestant article saith pardons haue no warranty of Scripture but rather repugnant to the word of God The Apostolike Fathers of this first age haue taught vs otherwise before euen of the paines of Purgatory And the Scripture is cleare both that Christ did graunt this power to his Church and the Church practized it in the Apostles time Of this power of remitting sinnes and their punishment Christ must needs meane when he said to S. Peter he would giue Matth. c. 16. vnto him the keyes of the Kingdome of heauen and whatsoeuer he should loose on earth should be loosed in heauen Tibi dabo claues regnicaelorum Et quodcumque solueris super terram erit solutum in caelis So when he said to all his Apostles Whatsoeuer Matth. 18. you shall loose on earth shall be loosed in heauen Quaecunque solueritis super terram erunt soluta in Ioh. cap. 20. coelo And againe whose sinnes you forgiue they are forgiuen vnto them Quorum remiseritis peccata remitiuntur ets And that wee may be assured these words and warrants of Christ did carry this construction and giue this power and not onely to the then present Apostles but their Successours and Rulers in his Church for euer first Sainct Paul who was not an Apostle Preist nor Christian then at the giuing of this cominission nor there present did thus expounde it and practise it For first excommunicating the wicked Corinthian which had committed 1. Cor. 5. sinne with his Fathers wife his mother in lawe a sinne both in Catholiks and Protestants Iudgment deseruing greate and longe pennance and punishment he soone after wrote vnto them againe to giue him pardon and indulgeÌ„ce for the punishment thereof donetis or condonetis cui donastis or condonastis ego ego donaui or condonaui in persona Christi S. Paul gaue pardon in the person of Christ and the Church of Corinth did the same by the 2. Cor. 2. same warrant and authority So the learned holy Fathers after expound it Primasius in c. 2. epist 2. ad Corinth Aug. l. 2. coÌ„tr epist parmen c. 11. Chrys Homil. 5. de verb. Isaiae vidi Dom. l. 3. de Sacerdoâ—io Euseb Emissen hom in dom 19. post Pentecost Hilar. can 18. in Matth. PaciaÌ„ epistol 1. ad Simpronian Nouatian Aug l. 50. homil hom 40 27. l. 20. ciuit cap. 9. Engl. prot Booke of Ordinat with the Churches approbation cui aliquid donastis Pro donaueritis ego Sicut vobiscum vindicaui ita vobiscum dono Nam Et ego quod donaui Non in mea persona sed Christi qui dixit quae solueritis in terra erunt soluta in coelo Si quid donaui propter vos Nâ— grauemini In persona Christi Quia personam gerimus Christi And both the Greeke and Latine Church euer from the beginning expound those words of Christ in the Ghospell before cited as I haue done And our Protestants themselues doe the like making those
some parte of it into Satland and some to Rome with exceeding glory and reuerence For the body of S. Iames the greater all antiquities at witnesse how it was soone after his Martirdome at Hierusalem translated from them into Spayne where hee had preached and there at Compostella preserued with greate honour and frequented by deuoute pilgryms from all contryes to this day S. Iacobus Apostolus Frater Beati Iohannis Euangelistâ— ab Herode Aegryppa decollatus Eius sacra ossa ab Hierosolymis ad Hispanias translata in vltimis earum finibus apud Galliciam recondita celeberrima illarum gentium veneratione frequenti Christianorum concursu religionis voti causa illuc adeuntium piè coluntur I cannot speake of this honour to the body of S. Iohn the Apostle and Euangelist in this first age which by common consent of writers he ouerliued Dying in the second age Sexagesimo octauo post Passionem Domini anno mortuus But as I haue proued before of him with all other the Apostles that he honoured the sacred bodie of the blessed Virgin and ruling of the Churches of Asia after the Martirdome of the other Apostles totas Asia fundauit rexitque Ecclesias where diuers of the Apostles other Saincts of this age were martired and their bodies honoured he ruling this Church that gaue such honour vnto them must needs also giue allowance there vnto and after his death was at the place thereof honoured with greate concourse of pilgryms that being one of the most frequented in all those parts of the world S. Chrysostome writheth that after his death he and his holy Tombe protected Ephesus where it was as he did when he liued Post mortem tamquam viâ—us Ephesum curat For S. Thomas wee may omitte all others both old and late Antiquaries of other nations and content our selues with our owne of this Kingdome so fare remote from the Indyes where he was martired and his body after ward honoured with greate deuotion testifying vpon knowne experience that the Christians of this nation went so longe and daungerous pilgrimages from hence to visit and reuerence his holy body and make oblations there Thus did our best and noblest kings So our renowned Bishops with others So write our renowned Historians Florentius wigorniensis William of Malmesbury Flor. Wigorn. Chron. an 883. Guliel Malmesbur l. de gest Reg. Roger. Houeden part 1. Mat. Westm chron an 883. Godwin Cataloge of BishoPs in Salesbury 11. an 883. Roger houeden and others our Protestant Antiquaries themselues confessing and confirming it They exemplifie in our most triumphant and holy king S. Edgar Sigelin or Suithelmus Bishop of Shyrburne and their retinnes Edgarus trans mare Romam ad sanctum Thomam in Indiam multa munera misit Legatus in hoc missus Sigelimus Scireburnensis Episcopus eum magna prosperitate quod quiuis hoc saculo miretur Indiam penetrauit Our ProtestaÌ„t Antiquaries say Swithelm or Sigelm trauelled into India to the place of S. Thomas his Buriall carried thither the almes or offering of King Alfred and brought home many pretious stons of greate Flor. wigorn supr an 883. Henric. Hunting hâ—st l. 5. Marâ—yrolog Rom. Bed Vsuard Ado alij 3. die Iulij pryce Florentius hath the very same of king alfred Our Martyrologes and Antiquities sett downe the translation of part of his body out of India to Edessa in Mesopotamia on the third day of Iuly Edessae in Mesopotamia Transtatio S. Thomae Apostoli ex India cuius reliquiae Ortonam postea translatae sunt And Ruffinus Socrates Sozomen and others are auncient witnesses that the Reliks of S. Thomas Ruffin hist Eccl l 2. c. 5 Socrat. hist Eccl l 4. c. 14 Sozom. hist Eccl. l. 6. c. 18. were honoured therein a noble Church dedicated to him Edessa Mesopotamiae Vrbs fidelium populorum est Thomae Apostoli Reliquijs decorata In ea Ciuitate egregium magnificum Templum est diuo Thoms Apostolo dicatum crebraque hominum multitudo eo propter loci sanctitatem consluit So that wheresoeuer in places neuer so distant Reliks of his body were from the time of his martirdome wee see them preserued and honoured with greate deuotion Like was the cause of S. Iames Bishop of Hierusalem Hieron lib. de Script Eccl. in Iacobo Breu. Rom. 1. die Maij in S. Iacobo Epiph. hâ—r 78. Egesipp l de exnid Hierosol Euseb hist Eccl. lib. 2. cap 22. Euseb hist Eccl l 7. c 18. in this kind his Sanctitie was such whilest he lyued that people in multitudes contended to touch the hemme of his garment tanta erat Iacobi vitae Sanctitas vt fimbriam vestimenti eius certatim homines cuperent attingere And being martired he was with greate honour buryed by the Temple in a piller still standing in the time of Egesippus and Eusebius after him as they are witnesses Columns eius iuxta Templum adhuc manet Wee may gather what honour was vsed to his sacred body if wee consider the greate reuerence was performed to his very chayre wherein he had sit cloathed being prescrued and honoured from his death Sedem Iacobi Apostoli ad hoc vsque temporis seruatam fratres â—stiâ— qui successione ordinaria subsecuti sunt omnibus manifestè monstrant sicut circa sanctos viros pietatis gratia cum veteres tum praesentes competeutem honorem seruarunt hodie qnoque seruant Thus hath Eusebius So Theodosius Bishop of Hierusalem witnesseth Theod. Episc Hier. epist ad S. Ignat. Syn. 8. act 1. Breu. Rom. 1. die Maij martyrol Rom. Bed Vsuar cod die Menol Graec. 13. cal Iul. Nice l. 2. hist c. 39. Continuat Sigeb an 1157 Sigeb chron an 489. Mat. westm chron an 479. 831. Abdias certaÌ„ Apost lib. 8. Petr. de Nat. l. 7 c. 103 Anton part 1. tit 6 c. 12. Guliel Eisengr cent 1 part 5. dist 7. Martyrol Rom. die 25. Aug. Bed Vsuard Ado alij die 24. Aug. Nicephorus hist Eccl. l. 2. c. 41. of his stole which he sent to S. Ignatius Patriarke of Constantinople for an holy Relike with others His body was honorably preserued by the Christians and after with greate reuerence translated to Rome where it is buried with the body of S. Philip the Apostle martired at Hierapolis in Phrygia and honorably there first buryed by S. Bartholomew the Apostle with other Christians as Nicephorus with others witnesse Bartholomeus Philippi sepulturae honore praestito vrbe totaillussrata was there prescrued with honour vntill the the honourable translation there of and now honoured at Rome with the body of S. Iames in one Church as the Church of Christ honoureth them with one festiuall day The body of the same Apostle S. Bartholomew was so likewise honoured First immediately after his martirdome king Polymius and the Christians of 12. cities buried his body with greate glory 12. Ciuitatum populi qui per eum crediderant vná cum Rege Polymi abstulerunt
inferioribus prospiciant vt consulant paria autem vt inter se societate iungantur inferiora verò vt se conuertant Dionys l. caelest Hierâ—â—â—h cap. 9. ad superiora And the same S. Denis saith plainely both that the Angels are Rulers of nations euen all nations Angeli vnicuique nationi praefecti And that God hath coÌ„mitted all men to his Angels for their Saluation and this is the prouidence of God Vna quidem de omnibus altissimi prouidentia omnes homines cap. 3. patr 3. ante med salutis causa Angelis suis ad se deducendos distribuerit And he plainely saith that the prayers of holy people and Saincts both in this world and in heauen are profitable to them which be worthie of them Iustorum etiam in hac vita ne dum post mortem ijs dumâ—axat prosint qui sacris precibus dignisint vere oraculorum traditiones nos edocent S. Clement is also witnesse and citeth it from S. Peter the Apostle his mouth that the Angels Clem. Rom. l. 2. Recognit haue the care and custody of men and euery nation hath an Angel to whome it is committed by God Est enim vniuscuiusque gentis Angelus cui credita est gentis ipsius dispensatio à Deo And proueth that not onely God the holy Trinity but all Saincts and l. 8. Constitur Apostolic cap. 11. administring Angels do so and behold our Actions on earth and exemplifieth in the election of Bishops Coram Iudice Deo Christo praesente etiam Spiritu sancto atque omnibus Sanctis administratorijs l. â— cap 8. edit Turr. Graec. c. 7. Latin l. 8. c. 33 spiritibus And coÌ„maundeth to honour Saints and Martirs De Martiribus praecipimus vobis vt in omni honore sint apud vos And prescribeth diuers of their festiuities to be kept holy with honour The short historie of S. Paule ascribed to S. Linus Successour to S. Peter who by all Antiquitie wrote the Martyrdome of S. Paule doth testifie in the name of S. Plantilla who ministred to S. Paule and was present at his death that this glorious Apostle soone after his martyrdome appeared to that holy woman in glory with an Innumerable company of heauenly creatures innumerabilium candidatorum S. Linus hâ—st S. Paulâ— caterua comitatus and sayd vnto her that as shee had done holy offices to him on earth so he in heauen would remember her and shortly returne to bring her thither and there shew her the glory of God Which was soone after performed at her Martyrdome Tu mihi Plautilla in terris absequium prestitisti ego tibi quam primum ad Regna pergenti officiofissimè obsequar in proximo namque pro tereuerâ—ar tibi Regis inuicti gloriam demonstrabo This is proued by the auncient Masses ascribed to the holy Apostles in which there is expresse prayer not onely to God to be assisted and helped by the prayers of the blessed Virgin Mary and other Saincts libera nos quâ— fâ—inâ—s Domine ab omni Missa S. Petri Marci Iacobi Minor Mat. Missa S. Iacobi Maioris malo prasente acfuturo intercessionibus Iminaculâ—â— Gloriosae Dominae nostrae Deiparae Semper que Virginis Mariae But to the very Saincts themselues commemorationem agamus Sanctissima Immaculata Gloriosissimae benedictae Dominae nostrae Matris Dei semper Virginis Mariae atque omnium Sanctorum Iustorum vt precibus intercessionibus corum omnes misericordiam consequamur It is manifest in histories that in all places where Christ was preached Martiâ—l epist ad Burdegal c. 3. Petr. de Nat. lib. 6. c. 151. Vinc. l 9. c. 99 feq Ant. part 1. Titul 6. c 20. Petr. Masseus in Cat. Episcop Colon. Annal. Colonien Annal. Tungren in S. Materno Annal. Treu. Churches and Altars were founded and dedicated in honour of Saincts which dyed in this age And they ther ly and are honoured S. Martial then liuing and writing so testifieth of S. Stephen S. Martha with allowance of S. Maximus Bishop there builded a Church in honour of the blessed Virgin Mary betwene Aâ—les and Auinion S. Maternus sent into Germany by S. Peter founded a Church at Bonna in honour of S. Iohn Baptist and an other at ColeÌ„ in honour of S. Mathias the Apostle And an other at Tungers in honour of the blessed Virgin S. Eucharius an other of S. Peters disciples in this time dedicated a Church at Treâ—erâ— honour of S. Iohn the Euangelist S. Sauiâ—â—â—â—â— sent by S. Peter into France builded there 〈◊〉 Churches one in honour of the blessed Virâ—in Mary a second in honour of S. Iohn Baptist â—he third in honour of S. Stephen constructis tribus â—cclesijs in honorem Virginis Mariae Iohannis Baptistae S. Sâ—ephâ—ni And S. Altinus one in honour of our â—ady The Churches which were thus founded and The first Christian Britans thus professed and practised deâ—iâ—â—ted to Saincts in this age in histories are too 〈◊〉 to recite confessed to be so in all places hathby Catholik and Protestant Antiquaries So it was here in Britayne as the first knowne Church thereof at Glastenbury witnesseth ereâ—â—â—â— and dedicated to our blessed lady both by â—eâ—uâ—â—ly and earthly warrant The Angel of God so directed S. Ioseph and his holy company And to make euident to all that to dedicate Churches then to the honour of Saincts was in them to honour Saincts and pray vnto them and by them to be protected it is so proued of hese our primatiue founders in Religion of this first age that they prayed vnto the blessed Virgin and honoured her and Antiquitat glast manuscript Tabul ligneis fix Gal. Malmesb l. de antiquit Caenobij glaston M. S. Capgran catal in 6. Ioseph S. Patric in episto Hâ—storia apud S. Edmundum she protected them as the most auncient monuments of that place and other Antiquities clearely proue praedieti Sancti in eodem deserti conuer santes per Archangelum Gabriâ—lem in visione admoniti sunt Ecclesiam in honore Sanctae Dei Genitricis perpetuae Virginis Maria caelitus demonstrato construere duodâ—cim igitur Sancti in eodem loco Deo Beatae Virgini deuota exbibentes obsequia vigilijs Ieiunijs orationibus vacantes eiusdem Virginis Dei Genitricis auxilio in necessit atibus suis refocillabantur These antiquities say this was the first Church which the Christians builded in this country and it was a greate honour vnto it to be dedicated bâ— Christ to his mothers honour Et cumhaec Ecclesâ— in hat Regione prima fuit ampliori cum digâ—iâ—ate Dâ— filius insigniâ—it ipsum videliceâ— in honore sâ—ae 〈◊〉 dedicando All agree that this Church was buildeâ— by S. Ioseph and his Associats And yet the same antiquities and other Historians euen Protestants who alleadge the Authoritie of S. Augustine termed the Apostle of the English nation to the same purpose are witnesseâ— that there was a Church miraculously
sed vnum licet à multis offeratur sit vnum Corpus Christi cum illo quod suscepit in vtero virginali non multa corpora nec nunc quidem est aliud magnum aliud minus aliud hodie aliud eras offerimus sed semper idipsum aequam magnitudinem habens proinde vnum est hoc sacrificium Christi non diuersa Nam si aliter esset quoniam multis in locis offertur multi essent Christi quòd obsit Vnus ergo vbique est hic plenus existens illic Plenum vnum corpus vbique habens Et sicut qui vbique offertur vnum corpus est non multa corpora it a etiam vnum sacrificium I haue beene enforced by this Article forging S. Augustines authoritie for the grounde thereof to discend thus â—owe to defend him and shew the feeble and false foundation of our Protestants in this poynt THE XXII CHAPTER The 30. Article intituled of both kindes examined and where it is contrary to the Romane Church condemned THE 30. and next Article being intituled of both Kindes consisteth of these words The cuppe of the Lord is not to be denyed to the lay people For both the partes of the Lords Sacrament by Christs ordinaunce and commaundement ought to be ministred to all Christian men alike This is all this Article and it is confuted before where I haue proued that both in and immediately after the Apostles time and by their order and direction this blessed Sacrament was both honorably preserued onely vnder the forme of bread and so often ministred vnto the primatiue Christians which in no case or respect might be done if Christ had ordeyned and commaunded otherwise and the contrary as this Protestant Article pretendeth And so the Apostles themselues and the Apostolike Church then the true Church of Christ without all question both by Catholiks and Protestants had erred in a thing of necessitie requisite according to Christes ordinance in so greate a Sacrament and so by these men and their diuinitie in this Article the true Church of Christ was not the true Church and he neuer had a true Church for in their Article of the Church before they define it to be a congregation of faithfull men in which the Prot. Artiâ—l 19 sup of 〈◊〉 oâ— the Church pure word of God is preached and the Sacraments be duâ—ly ministred in all thâ—se things that of necessitie are requisite to the same Therefore this Protestant Article assirming that both the partes of the Lords Sacrament by Christs ordinaunce and commaundement ought to be ministred to all Christian men alike is false in itselfe and contradictorie to their owne most allowed proceedings for not onely diuers of their priuate writers but the parlament lawe of all our Protestant Princes King Edward 6. Queene Elizabeth Statute of King Edw. 6. Titul Sacram in both Kindes Stat. in parliam 1. Elizabeth Iames 1. Charles 1. King Iames and King Charles their Rule and warrant for this Article doth confesse enact and decree that in the true primatiue Church this Sacrament was not allwayes ministred in both Kindes but some times in both some times in one onely Therefore by these men the true primatiue Church neuer did nor could adiudge or hold that the ministration of this Sacrament allwaies in both Kindes was Christs Ordinance and commaundement otherwise by ministring it often in one onely Kinde as this cheâ—fe Protestant parlament and their religion therein confesse it had acknowledged itselfe to haue erred from Christs ordinance and commaundement in a Sacrament and necessitie requisite and so by these Articles not to haue beene Christs true Church and he had by these men no true Church at all Againe These Protestants standing in this Article vpon the Ordinance and commaundement of Christ confesse that he instituted and ordeyned this Sacrament at his laste supper and what he commaunded concerning it he then commaunded it and they also confesse the three Euangelists S. Matthew S. Marke and S. Luke to be the Euangelicall Registers of that his holie ordination But all thus do plainely testifie that none but his twelue Apostles were then present Discumbebat Matth. 26. Marc. 14. Luc. 22. cum duodecim discipulis eius Venit cum duodecim Vnus ex duodecim discubuit duodecim Apostoli cum eo Et ait illis desiderio desideraui hoc Pascha manducare vobiscum And our Protestants before in their most allowed publick communion booke haue so deliuered saying of the Sacrament vnder the forme of bread Iesus gaue it to his Disciples saying take eate this is my bodie which is giuen for you And of the other parte he gaue it to them saying drinke you all of this for this is my blood of the new testament which is shedd for you And all these witnesses the Euangelists S. Paule 1. Corinth 11. Catholiks Protestants do freely acknowledge that Christ then pronounced and spake these words hoc facite in meam commemorationem do this in commemoration of me vnto them all Giuing them thereby power and commaunde to do what he had donâ— in that misterie which was as is proued before to transubstantiate and chaunge breade and wine into the blessed bodie and blood giuen and shedd for the sinnes of the world and this euen our Protestants haue before acknowledged confessing that supernaturall power to haue beene in Christes Apostles then present Preists after them for there is no other place in scripture the Rule of these men wherein such power was communicated vnto them or Christ a Preist after the Order of Melchisedech exercised the office or Act of that preishood So that none but they which were then consecrated Preists which euer offer this Sacrifice in both Kindes were present to receaue this charge of them both And this is directly told vs not onely by all Catholike writers but Protestants with the greatest allowance their Religion can giue the authoritie of the supreame of their Church by the greatest champion externall which euer it had the Archbishop of Spalato which with King Iames Marc. Anton. l. 2. de repub Christian c. 2. pag. 167. and his cheifest Protestants warrant thus writeth Ad hoc Sacerdotium promoti sunt Apostoli à Christo Domino in vltima caena quando eis dixit hoc facite in meam commemorationem The Apostles were promoted to preisthood by Christ our Lord in his last supper when he said to them do this in my commemoration And agayne Quod consecrantes panem orationes fundamus c. 4. p. 219. eoque fideles pascamus Christi Iussum facimus qui id iniunxit dicens hoc facite in meam commemorationem hoc ipsum quod me nunc vidistis facere vos facite circa panis vini benedictionem Where the Apostles and Preists receaued and receaue power and commaunde to consecrate bread and wine into the bodie and blood of Christ as he then did And we must needs so say
vseth the plarall number Eucharists and oblations Eucharistias oblationes non admittunt and there nameth the Eucharist receaued by all the flesh of our Sauiour Iesus Christ not speaking of the other Kinde Non confiteantur Eucharistiam esse carnem Saluatoris nostri Iesu Christi quae pro peccatis nostris passa est Calling them Heretiks which denyed that Eucharist which was vsually then receaued in the Church in his time to be the flesh of our Sauiour Iesus Christ that flesh of his that suffered for our sinnes S. Clement besides that he hath testified before of reseruing and receauing this blessed Sacrament onely in one Kinde vnder the forme of bread he further wittnesseth and prescribeth by and from the warrant of S. Peter and giueth order that if any Preist should negligently minister and giue the bodie of Christ speaking nothing of the other Clem. Rom. epist 1. Kinde that he was greuously to be punished Communio Corporis Domini nostri Iesu Christi si negligenter erogetur presbyter minora non curet admonere officia graui anathemate digna humiliationis plaga feriatur And in thes words immediately that so many hostes should be prepared as shall serue the communicants not speaking of the other Kind and if any be left they shall be reuerently receaued by some of the clergie And they which receaue the remnants of the bodie of our Lord which was left in the Sacrary shall fast from eating any thing after a good while tanta in altaria holocausta offerantur quanta populo sufficere debeant Quod si remanserint cum timore tremore â—lâ—ricorum diligentia consumantur Qui residua corporis Domini quae in sacrario relicta sunt consumunt non statim ad communes accipiendos cibos conueniant ne putent sanctae portioni commiscere cibum And he giueth most strict charge for the reuerent keeping of that Kinde alone of this most blessed Sacrament that is left and to be reserued Iterum Irenaeus epist ad victor Origen hom 13. in Exod. Dionys Alex. ep ad Fatium Anthiochen Basil epist ad Caesar Patric Amphil. in vit S. Basilij conc Nicaen 1. can 63. Arabic Terrullian l. 2. ad vxor c. 5. Ciprian l. de Iapsis Ambros orat fâ—neo de excess fratris Satyri Hier. Apol. ad Pammach cap. 6. Aug. homil 26. quinquag hom Ser. 252. de temp concil Carthag 4. c. 38 Paulin in vit S. Ambrosij prosper Aquitan l. 4. c. 6. de promiss vt praedict concil Turonen 2. c. 3. concil matiscon 2. c. 6. Basil supr Ioh. Maschus in prat spirit c. 79. Metaphr in martyr SS Indae Domnae tem Dioclesiani Euagrius lib. 4. hist Eccl. cap. 35. atque Iterum de fragmentis Dominici Corporis demandamus And they which be the most auncient writers after this age as Irenaeus Origen Dionysius Alexandrinus S. Basile Amphilochius among the greekes and the first generall councell of Nice Tertullian S. Cyprian S. Ambrose S. Hierome S. Augustine Paulinus prosper the 4. councell of Carthage the second of Towres and others both councels and learned Fathers do not onely testifie this custome to haue euer beene continued in the Church reuerently to reserue this most honourable Sacrament in the forme of breade and so onely to communicate the lay Christians especially pylgryms straungers trauailers persecuted and liuers in desarts but iustifie allowe and honour such practise and custome for holie and religious And assure vs as namely Tertullian S. Ciprian and S. Basile with others that this reseruation and communion was not onely in Churches but in priuate howses where Preists could not be had Illud in persecutionis temporibus necessitate cogi quempiam non praesente Sacerdote aut Ministro communionem propria manu sumere nequaquam esse graue superuacaneum est demonstrare propterea quod longa consuetudine hoc ipso rerum vsu confirmatum est omnes enim in eremo solitariam vitam agentes vbi non est Sacerdos communione domi seruantes à seipso communicant in Alexandria vero Aegypto vnusquisque eorum qui sunt de populo vt plurimum habet communionem in domo sua Semel enim Sacerdote sacrificium consecrante distribuente meritò participare suscipere credere oportet Etenim in Ecclesia Sacerdos dat partem accipit eam qui suscipit cum omni libertate ipsam admouet ori propria manu Idem igitur est virtute siue vnam partem accipiet quisquam à Sacerdote siue plures partes simul Euagrius relateth it an hold custome in his time vetusfuit consuetudo Constantinopoli in the Church of Constantinople to make this reseruation and communion in one Kinde And in all the greeke Church at this day the sicke do communicate onely in one Kinde as in the Latin Church Ad aegrotos Gilbert Genebr l. de gâ—aecor ritibus Ioh. Scraminius in Elucidar erritus ruâ—henici cap. 18. Hypothius Legat. Ruthenor in fidei profess an 1595. Ioh. Latisciuâ— ad c. 11. Theol. Mosâ—oiticae fol. â—15 Communion in one Kinde in Britayne panis dumtaxat species defertur And the Russians when they go to war carry with them this holy Sacrament in one onely Kind and so receaue it Consecrant pro bellantibus panem in Corpus Christi laicis bella praecedentibus tradunt in manus qui cum sunt cum hoste conflicturi illic pane illo posito seipsos ordine communicant And yet they professe euen in the publike profession of their faith by their Ambassadours that Christs all and whole and the true Sacrament is receaued in one Kinde Fatâ—or sub altera tantuÌ„m specie totum atque integrum Christum verumque Sacramentum suum And so they reserue it consecrated both for trauailers and those that die Quae super sunt consecrata ea in vsum peregrè euntium morientium seruantur No man can now question but this Catholike doctrine and custome so Apostolicall so Vniuersall was also receaued and vsed in Britayne allwayes ioyning with the Catholike Church And our most auncient brittish Authours allowed Sermo antiq legisolit in Eccl. Brit. foxe Act. and mon. pag. 1142. by our Protestants doth wittnes that before the Christians then receaued they prayed thus to Christ in the forme of bread which they were to receaue Agnus Dei qui tollis peccaca mundi miserere nobis O lambe of God that takest away the syns of the world haue mercy vppon vs. And to cite it further as Peotestants translate it The housell is dealed into sondry parts chewed betwene teeth how be it neuerthelesse after ghostly might it is all in euery part Many receaue that holy body and yet notwithstanding it is so all in euery part after ghostly mistery S. Gildas calling the holie Altare where masse Gildas l. de excid conquest Brit. was said the Seate of the heauenly sacrifice sedes caelestis sacrificij sufficiently argueth this part of the sacrifice was not
secundum ordinem Melchisedech And they as manifestly testifie that this euer continuing Sacrifice vnder the formes of bread and wine should be the bodie and blood of the Messias offered by the Preists of his lawe Panis quem dat omnibus ipse Rabbi Moses Hadarsan com ps 39. est caro eius dum gustatur panis conuertitur in carnem erit hoc mirabile magnum An other saith sacrificium quod fiet ax vino solum Rabbi Cahana ad ca. 49. Gen. transmutabitur in substantiam sanguinis Messiae sed etiam conuertetur in substantiam corporis eius in sacrificio quod fiet ex pane non obstante quod album sit velut lae conuertetur substantia in substantiam corporis Messiae erit que in ipso sacrificio substantia sanguinis Ernnt item in sacrificio vini sanguis caro Messiae Rabbi Barac in Ecclesiast Rabb Iud. ad c 28. num Rabbi Sim. Bor. Ioan. l. Reuel Secret eadem crunt in pane Rabbi Iudas saith transmutabitur ex substantia panis cum sacrificabitur in substantiam corporis Messae qui discendit de coelis idem ipse erit sactificium An other writeth Messias erit placenta frumenti in terra And Rabbi Salomon witnesseth that generallie the Rabbinesse magistri nostri exposuerunt did so expounde these words in the 72. psalme Erit placenta frumenti interra in vertice montium And that this miraculous chaunge in this sacrifice should be made by the power of the sacrificing Preist words by Gods extraordinary assistance Tunc Deus misericordia implebitur virtute ingenti sanctorum verborum quae ab ore Sacerdotium manabunt illud Sacrificium quod in vnoquoque altari celebrabitur in corpus Messiae conuertetur And accordingly they deliuer how vnspotted the liues of our Preists should be which thus offer Christs body and blood in sacrifice Qualis debeat esse Sacerdotis Rabbi Nehumias epist arcanor vita hoc sacrificium pertractantis Dominus ipse insinuat cum de nostri temporis sacrificio consecrantis qualitate ita leuit 21. capite inquit sanctificabis eum quia Carnem Dei tui ipse â—st vel erit sacrificans This auncient Rabbines Testimonies being so plaine and pregnant for transubstantiation of bread and wine into the body and blood of the Messias in this holy Sacrifice as protestants haue confessed before and their words themselues so euident that no Catholike or Romane writer can set it downe in more manifest or expresse termes make also the contradictory of this Article a clearely and vndeniably true To take exception to those authorities would be grosse and foolish rashnesse for first as I haue proued already and shall hereafter they agree with the Apostolike doctrine of this first age and the vniuersall Church of Christ Secondlie if they had beene counterfaite being in Hebrewe and extant in the libraries of the Iewes they were most like to be counterfaite by them but this had beene to condemne themselues Noe Christian coulde inuent and place them in their libraries There could not be the least suspition of such Inuention for they were vulgarly published to the Christian world longe before the beginning of the Caluinian Sacramentarie Religion or other impugners of this most honorable Sacrifice and so receaued allowed and approued both by the greatest spirituall Petr. Gallot praefat in l. de Arcanis fid cath and temporall authoritie euen of the Emperour giuing both power meanes and allowance for the searching fourth publishing and receauing those antiquities And Rabbi Samuel Marochianus in his booke of the coming of the Messias de aduentu Messiae receaued Rabbi Samuel Morachian lib. de Aduentu Messiae c. 19. by all and doubted of by none doth inuincibly proue and demonstrate the same by manie Scriptures as the Iewes reade and allow them He proueth it from the 109. psalme and other Scriptures prouing that the sacrifice of the Messias in the forme of bread and mine and his Preisthood after the order of Melchisedech being to succeede the sacrifice and Preisthood of AaroÌ„ were promised to endure for euer and not to cease as those of Aaron were to cease and ceased when the euer during sacrifice and Preisthood of the Messias were instituted Attende quanta sit differentia inter sacrificium Psal 109. Aaron Iustiistius Domini Dixit Dominus Domino meo tu es Sacerdos in aeternum non adtempus sicut Aaron Item sacrificium Aaron fuerunt carnes sacrificium illius iusti Dominifuit panis vinum secundum ordinem Melchisedech In quibus verbis Dominus per Prophetam ostendit manifestè quoniam sacrificium Aaron finiretur quando inciperet sacrificium in pane vino aeternaliter duraturum eum Aaron noÌ„ sit data aeternitas in Sacerdotio ficuti Sacerdoti Christo He there proueth that if that promise of eternitie in Sacrifice and Preisthood haue beene made by God to Moyses which he made to the Messias or Christ the sacrifice and Preisthood of Moyses lawe had beene eternall as those of Christs be by that promise Si Deus dixisset nostro Moist sicut dixit per os Dauid Messiae siue Christo Tu venies Sacerdos in aeternum secuÌ„dum legem Myosi Aaron staret illa lex sed dixit tues Sacerdos in aeternum secundum ordinem Melchisedech This he proueth also from Moyses in the 26. chapter of Leuiticus that the Sacrifice of the Messias and his Preistood after the old Order of Melchisedech being established and published those of Aaron weÌ„re to end Ad hoc sonat verbum Moysi cum Leuit. ca. 26. dixit comedetis vetustissima veterum per quod intelligit sacrificium Melchisedech Et iterum nobis superuenientibus id est nouae legis sacrificio publicato vetera scilicet vestra proijcietis He proueth it from Rabbi Samuel supr c. 20. Leuiticus cap. 23. Exodus cap. 25. numeri cap. 21. Where the sacrifice in breade wine is set downe and prefigured He proueth it from Salomon his words which the Prouerb c. 9. Apostle vseth Hoc sacrificiuÌ„ vini cum aqua mixtum pâ—â—cherrimè aptè describit Salomon Propheta in libro prouerbiorum cap. 9. cum dicit Sapientia altissima communicauit sacrificium suum miscuit vinum suum parauit mensam Quis est paruulus veniat ad me insipientes comedent panâ—m meum bibent vinum meum temperatum aqua Quid mensa parata sapientiae altissimi nisi altare Quid panis viuum mixtum nisi sacrificium de pane vino de aqua quod sit in altari not abiliter dicit Panem suum vinum suum perid enim innuit hoc Sacrificium gratum esse Deo quod ad istud conuinium tam diuinum spirituale non vocauit patres nostros qui erant sapientes in lege qui erant occupati in sacrificio legis quod etiam carnale sacrificium Rabbi Samuel
the most auncient publike Church Masses or liturgies which Christians do or can alledge in their Religion bearing the names of the Apostles themselues and yet in euery one of them this most holie Sacrifice of Christs bodie and blood is quite contrarie to this article offered both for the quicke as is manifest and the deade also to haue remission of payne and gilt Fac Domine vt oblatio nostra accepta sit in propitiationem peccatorum nostrorum inrequiem animarum eorum qui ante nos dormierunt So S. Iames. Memento Domine famulorum famularumque Miss S. Iacob tuarum qui nos praecesserunt cum signo fidei dormiunt in somno pacis Ipsis Domine omnibus in Christo quiescentibus locum refrigerij pacis indulgeas deprecamur So S. Peter Animabus patrum Miss S. Petr. fratrum nostrorum qui antea in Christo fide dormierunt dona requiem Domine Deus noster horum omnium animabus Domine Deus noster dona requiem in sanctis tabernaculis tuis in regno tuo easque caelorum regno dignare So S. Marke Memento Domine Miss S. Marc. omnium fidelium dormientium in rectae fidei quiescentium So and much more S. Matthew Memento Miss S. Matt. Domine Seruorum tuorum quaecumque in vita deliquerunt ignosce Offerimus tibi rationabile hâ—c obseqnium pro fidelibus dormiâ—ntibus So S. Andrew and S. Chrisostome after him with the consent of the Fathers both of the greeke Latin Church testifying it was so decreed and left by the Apostles and practised by the Church of Christ Non Chrisostom Hom. 69. ad populum Antiochen temere ab Apostolis haec sancita fuerunt vt in tremendis mysterijs desunctorum agatur commemoratio Sciunt enim illis inde multum contingere lucrum vtilitatem multam Cum enim totius constiterit populus Sacerdotalis plenitudo tremendum proponatur sacrificium quomodo Deum non exorabimus pro his deprecantes And neque abs re is qui astat altari dum venerandâ— Oratione 41. in 1. Corinth peraguntur mysteria clamat pro omnibus qui in Christo dormierunt ijs qui pro ipsis celebrant memorias So in the Masses of S. Barnabas and S. Ambrose S. Basile the Syrians Mozarabes Gothes Muscouites Armenians and all Christians before thes times So it was in the old Masse vsed in Fraunce Hilduinus epist ad Loduic Imperat. Berno Augen Abb. Libell de reb ad missa spectant r. 2. Brytaâ—ne and all this west part of the world from the first receauing of Christianitie here as Hilduinus writing 800. yeares since with others proue the auncient copies thereof being then so old and worne that they were allmost consumed with age Cui adstipulari videntur antiquissimi nimia vetustate pene consumpti Missales libri continentes Missae ordinem more gallico qui ab initio receptae fidei vsus in hac occidentali plaga est habitus vsque quo tenorem quo nunc vtitur Romanum susceperit These our Missals so old 800. yeares since were no new Inuention THE XXIV CHAPTER The 32. Article intituled of the marriage of Preists thus examined and condemned THeir next 23. Article intituled of the marriage of Preists is thus Bishops Preists and Dcacons are not commaunded by Gods lawe either to vowe the estate of single life or to abstaine from marriage Therefore it is lawfull also for them as for all other Christian men to marry at their owne discretion as they shall Iudge the same to serue better to godlinesse This is their whole Article and making the only Scripture which they meane by Gods lawe to be the rule of Religion it is often confuted before And most false prophane and in many cases euen by their owne lawes and proceedings rebellious trayterous and tumultuous to say or write that no thinge is to be obeyed and performed but what is commaunded by Gods lawe or scripture and euery priuate carnall minister may Iudge herein at his owne discretion For by this Paradoxe all temporall and ciuill lawes of Princes not commaunded in scripture are voyde frustrate and not to be obeyed and such men and ministers against all publike rule and gouernment may Iudge censure doe and practise against all or any such lawes of his true and lawfull Soueraigne King though the wisest most Godly and potent in the world all common weales are layde open to manifest or rather certaine daunger and destruction And no law of England in particular is by this article to be obeyed except these ministers will interprete it to be commaunded by Gods laws And so all humane lawes doe cease and onely the lawe of God is in force and to be obeyed So wee must say of all Ecclesiasticall lawes also if they be not commaunded in the law of God all Courts Consistories and Tribunals must be taken away with their Iudges Rulers and Gouernours both ciuill and Ecclesiasticall except they can proue to these men that all their processes proceedings are commaunded in the lawe of God Againe by their owne Religion this Articles doctrine both for the reason it maketh and the conclusion it selfe is false for first in their 6. Article before intituled of testimony of holy scriptures for saluatioÌ„ They haue declared that things read in scriptures or to be proued thereby are articles of faith and requisite or necessary to saluation And so by these men it is allowed against this article that although it is not commaunded by Gods lawes or the Scripture that Bishops Preists and Deacons must vowe the state of single life or abstaine from Marriage yet if this is either reade in holy Scripture or can be proued thereby their Marriage is vnlawfull by their owne confession Queene Elizabeth her Iniunctions an 1. Regni eius Secondly the iniunctions of Queene Elizabeth nothing inferiour to these Articles doe forbid all their ministers to marry without their Bishops licence and allowance Therefore this article in their owne proceedings is vntrue to say they might lawfully marry at their owne discretion as all other Christian men might doe And as false it is that all other Christian men might lawfully Marry euen in these mens doctrine in this article For if the scripture Gods lawe did not commaunde Bishops Preists Deacons or any other to vowe the estate of single life or to abstaine from Marriage yet they which voluntarily doe make such vowes are commaunded by Gods lawe to keepe them redde altissmo vota Naum 1. psal 20. 60. 65. 115. Hier. 44. Psal 75. Is 19. tua Tihireddetur votâ—m Faciamus vota nostra quae vouimus Voueâ—e reddite Domino Vota vonebunt Domino soluent If a iust promise of man to man doth so stricktly binde by all lawes how much more obligatorie and binding is the promise and vowe of man to God The vowes of Chastitie Pouâ—rtie and Obedience in religious men neither Bishops Preists nor
this So it was with the 7. Deacons except Nicolaus that fell to wantonnesse So of the Euangelists not Apostles so of the 72. Disciples of Christ So with all we finde in Antiquities to haue beene Bishops Preists or Deacons in the vniuersall world in this first Apostolike age they were all either vnmarried or absteyning from their wyues which they had before their conuersion We finde the names and liues of very many such clergie men both in Greeke and Latin Authours we finde not any one but such as liued and died in chastitie in any approued authour Their names and number are to greate to be particularly remembred It will be sufficient for this time and place to make mention onely of them which ruled in the cheefest Sees and were a rule to the rest To begyn with HierusaleÌ„ when Christianitie began Enseb Caesar Hist Eccl. l. 4. cap. 5. Epiph. Her 66 Abd. l. 6. Irenaeus in S. Io. EuaÌ„g Hieron l. de Script Eccl. in S. Ioanne Philo. l. de laude suâ— gent. Hieron l. de Eccles Scriptor in S. Marco Euangelista S. Iames S. Symeon S. Iustus renowned for puritie and chastitie And after S. Iames and the Apostles death S. Iohn the Apostle Euangelist and Virgin ruled all the Churches of Asia vntill the end of this age totus Asiae fundauit rexitque Ecclesias The Church of Alexandria gouerned by S. Marke the Euangelist directed thither by S. Peter S. Anizanus or Anianus or by some Ananus and Abilius in this time is renowned for chastitie and all religious conuersation both by Iewes and Christians In the commaunding See of Antioch after S. Peter who as before forsooke his wife all for the loue of Christ the pure and chaste remembred S. Euodius and after him that greate and most continent commender and aduancer of virginitie and chastitie S. Ignatius gouerned vntill the end of this age Ignat. epist ad Tarsen He sufficiently besides that is cited from him before euidently testifieth that all Preists then liued in chastitie and so were bound to doe eas quae in virginitate degunt in pretio habete velut Christi Sacerdotes viduas in pudicitia permanentes vt altare Dei The See of Rome is confessed euen by Protestants to haue beene the highest Rule in the whole Latin Church and all this west part of the world Yet we finde none but professours of chastitie there S. Peter S. Linus S. Cletus and S. Clement in this time Of S. Peter I haue said before which will also testifie for S. Linus which was his next Successour both in dignitie and holie chastitie as that Church place and time then required and the miraculous sanctitie of his life casting out deuils and raysing the deade proue with his consecrating of many chaste Preists and Bishops and decreeing that noe woman might vnuealed Dam. Pontif. in S. Lin. vita S. Lini in Breuiar die 23. Septemb. Rib. Barnes l. de vit â—ont Rom. in Lin. enter the Church so honouring and maintaining chastitie as both Catholiks and Protestants confesse Linus presbyteros 18. Episcopos 11. sacris initiauit Mulierem nisi velato capite ingredi templum prohibuit mortuos suscitauit S. Cletus likewise after him liued in the same Damas Rab. Barnes sup in Cleto vit eius in Breuiar April 26. manner and ordeyned 25. Preists in such order as S. Peter had directed to be professours of chastitie as is proued before this both Catholiks and Protestants acknowledge Is expraecepto Principis Apostolorum in vrbe viginti quinque presbyteros ordinauit Of S. Clement his chastitie I haue spoken before from S. Ignatius putting him in his catalogue Ignat. epist ad Trallian epist ad Mar. Cassobolit of chaste Virgins and stiling him most blessed Clement the scholler of S. Peter and S. Paule Beatissimus Clemens Petri Pauli auditor who taught him and all such their schollers and Disciples preistly chastitie as before and as S. Clement himselfe is a wittnesse from S. Peters owne words the chastitie of S. Clement was one of the motiues which caused S. Peter to designe him to that great Clem. epist 1. S. Petrus ib. pastorall dignitie Quem prae caeteris expertus sum Deum colentem homines diligentem castum c. This holie chaste Pope is further wittnesse that his Master S. Peter did giue him power and charge to send such worthie Bishops where S. Peter had not ordeyned the like before Episcopos per singulas ciuitates Clem. epist â— supr quibus ille non miserat perdoctos prudentes sicut serpentes simplicesque sicut columbas iuxta Domini praeceptionem miâ—tere praecepit quod facere inchoauimus domino opem ferente faâ—turi sumus And expressely nameth Fraunce Spayne Germany Italy and sufficiently proueth the same of this our greate Britayne and other contryes in this part of the world Aliquos ad Gallias Hispaniasque mittemus quosdam ad Germaniam Italiam atque ad â—eliquas gentes dirigere cupimus These other nations in these parts besides Italy Germany Spayne and Fraunce must needs include Britayne also And to omitte other nations here remembred we finde both in our owne and the historians and Annals of Gallia now Fraunce that this virginall Bishop and Pope by direction of that his chaste Master and predecessour S. Peter sent very many such chaste Bishops with such their Preist and Deacons thither Anno gratiae 94. Clemens Mat. Westm chron an 94. Antiquit. Eccl. mult in Gallia Guliel Eisengren centen 1. part 4. dist 3. Gregor Turon Hist Fran corum l. 1. Hincmar ep ad Carol. Magn. Imper. Martyâ—ol Rom. vsuard Ado. Bed alij Romanae Sedis Episcopus ad locandum in Gallijs fidei fundamentum industrios ac magnificos viros destinauit Parisiensibus Dionysium Siluanectensibus Nicasium Ebroicensibus Taurinum Arelatensibus Trophinium Narbonensibus Paulum Tholesensibus Saturninum Aramicis Astremonium Lemouicensibus Martialem Turonicis Gratianum Cenomannicis Iulianum Beluacensibus Lucianum Ambianensibus Firmium Lugdunensibus Photinum Per quos innumera multitudo hominum ab Idolorum cultura recessit Many more holie Bishops with their Preists and Deacons are remembred in the Annals of Fraunce to haue preached therein this time And not the least suspition left in any antiquitie but they all liued perpetually in chastitie And they which haue left any thing written behind them that is still extant as S. Martial and S. Dionyâ—ius the Areopagite conuerted by S. Paul testifie so much for themselues and the rest both in Fraunce or wheresoeuer in this time S. Martial making the preistly Martial epist ad Burdegaâ— cap. 3. Epist ad Tolof c. 9. c. 8. life and state most excellent of all others teacheth vs plainely that the viduall life is better then marriage and that of Virgins most perfect like to that of Angels Vltra hunc matrimonij gradum homini licitè concessum viduitatem in praemio maiori constituit
the testimonie of S. Clement confirmed Anaclet ep decret Ruffin interpr epist Clem. Leo 2. ep decret Marian. Scot. l. 2. aetat 6. Flor. wigorn chronic in Clem. Mart. Polon Supputat col 33. in Lino Robert Barnes l. de vit Pont. in Lino Anacleto Anaclet ep decretal 3. Barn sup in Anaclet Omerd pict Pap. pag. 78. by S. Anacletus then liuing Ruffinus Marrianus Martinus Florentius wigorniensis Pope Leo the seconde and many others both Catholike and Protestant writers S. Anacletus made Preist by S. Peter and by him instructed euen as our Protestants confesse did teach that Christ gaue to the Church of Rome primacy ouer all Churches and all Christian people neither King nor Caesar exempted Anacletus ab ipso Domino primatum Romanae Ecclesiae super omnes Ecclesias vniuersamque Christiani nominis populum concessum esse asseruit Thus our Protestants and S. Anacletus is more playne that this supreamacie of the Roman Church was not giuen vnto it by the Apostles but Christ himselfe Haec sacrosancta Romana Apostolica Ecclesia non ab Apostolis sed ab ipso Domino Saluatore nostro primatum obtinuit eminentiam potestatis super vniuersas Ecclesias ac totum Christiani populi gregem assecuta est And both Christ commaunded and his Apostles decreed that great and difficult questions should be referred to the Apostolike Romane see to be decided and that Anacl epist 1. Christ builded his whole Church vpon it Apostoli hoc statuerunt iussu Saluatoris vt maiores difficiliores quaestiones semper ad sedem deferantur Apostolicam super quam Christus vniuersam construxit Ecclesiam So haue also S. Euaristus and S. Alexander Euarist ep 1. Alex. ep 1. who liued in this first age Relatum est ad huius sanctae Apostolicae sedis apicem cui summarum dispositiones causarum omnia negotia Ecclesiarum ab ipso Domino tradita sunt quasi ad caput Our Protestants Sutcliffe subu pag. 57. Iren. l. 3. c. 3. also acknowledge thus Irenaeus saith that euerie Church ought to haue respect to the Church of Rome for her eminent principalitie But S. Irenaeus is more cleare in this manner ad hanc Romanam Ecclesiam propter potentiorem principalitatem necessè est omnem conuenire Ecclesiam hoc est eos qui sunt vndique fideles There is a necessitie that euerie Church and all faithfull Christians wheresoeuer should acknowledge the more powerable principalitie of the Romane Church No King contrie or nation is exempted from but all are included in this necessitie of being vnder the Iurisdiction of the Church of Rome And particularly for this Kingdome of England which singularly this Article would thus depriue of that honour and happines from being in the folde vnder the chardge of the vicar and highest pastour and shephard of Christ one earth To begin with a Protestant Bishops censure in Godwyn conuers of Britayne pag. 6. these words we should accompt it a great glorie to deriue the pedigree of our spirituall linage from so noble and excellent a father as S. Peter And yet both Greeke and Latin domesticall and forreyne Catholike and Protestant Antiquaries do thus deriue and proue it Petrus venit in Britanniam quo in loco Sim. Metaphrast die 19. Iunij Euseb antiq graec apud eund ib. Sur. eod die Andr. Chesu l. 3. histor Angl. Bucley pag. 171. Cambden in Britan. Sutcliffe Subu pag. 3. Prot. Archb. whitg answ to admo pag. 65. sect 1. def of the answeare pag. 318 Marc. Anton. de Dom. de reb chr l. 4. c. 10. cum longo temporefuisset moratus apud Britannos verbo gratiae multos illuminauit Ecclesias constituit Episcoposque Presbyteros Diaconos ordinauit S. Peter came into Britayne and staying there longe time did illuminate many with the word of grace and founded Churches and ordered Bishops Preists and Deacons Which more Protestant Doctours and Bishops euen Archbishops with them thus confirme Peter preached in no place but he there ordeyned Bishops and teachers and founded Churches The Apostle Peter did in euerie prouince appoynt one Archbishop whome all other Bishops of the same prouince should obey Est caput Roma quatenus ab ea diffusum est Euangelium in reliquas totius occidentis Ecclesias Rome is the heade in respect that from it the ghospell was diffused into the rest of the Churches of the west and into many of the east and into barbarous nations out of the Romane Empire Et in multas orientis atque in harbaras extra Romanum Imperium nationes Diuers of the holie Bishops and Apostolike Doroth. l de 72. discip in Aristob Arnol merm Theatr. conu gent. Antiq. Ecel Tullen Gul. Eisengr cent 1. Petr. de Natal l. 11. Pantal. de vir Ibl. part 1. Stumph l. 7. de Sanctib Theater of great Brit. l. 6. Tho. Rogers Anal. in Prot. Articl ar 36. whitg supr Clem. Sup. ep 1. Arnol. mirm sup Antonin hist part 1. will harrison descript Brit. pag. 23. Harris Theatr. l. 1. Girald Cambr. l. 2. de Iure Metrop Eccl. Meneu ad Innocent 3. Mat. Parker Antiq Britan. pag. 24. Io. Pris defens hist Britan. pag. 73. Nennius hist manuscript Preists which S. Peter consecrated for this Kingdome are remembred both by Catholike and Protestant Historians S. Aristobulus S. Mansuetus S. Beatus and his holie companion not named in Antiquities Our Protestants make S. Aristobulus Archbishop here Britayne Aristobulus and by their Rule before The Apostle Peter did in euerie prouince appoynt one Archbishop he must needs be ordeined Archbishop by S. Peter S. Clement hath sufficiently proued before that he sent Bishops hither saying he sent to the other nations of the west ad reliquas gentes besides Italy Spayne Fraunce and Germany And both Catholiks and Protestants from antiquities affirme that he sent to vs S. Nicasius who instructed the Britons Britones instruxit formauitque fide S. Nicasius à S. Clemente delegatus These Britans must needs be those of this Kingdome they of little Britayne in Fraunce came not thither vntill aboue 200. yeares after S. Clement and S. Nicasius time Both Brittish and English Catholike and Protestant Antiquaries affirme that the diuision of Primates or Patriarkes Metropolitans and others with their seuerall Iurisdictions from the see of Rome being as he ackdowledgeth the decree of his predecessour S. Clement and the Apostles also was receaued in this Kingdome of Britayne as it comprehendeth England wales and Scotland Nennius our old brittish historian in his manuscript antiquities affirmeth that his Successour Pope and S. Euaristus sent legates to our Brittish King to receaue the faith of Christ Missa legatione à Papa Romano Euaristo Who yet saith the generall conuersion was not vntill the yeare of Christ 197. Albertus Krantius well acquainted with our Brittish antiquities writeth the like of S. and Pope Io. Caius Antiq. Cantabrig l. 1. Alber. Krantzius