Councell of Laodicia S. Cyrill of Hierusalem Sainct Gregory Nazianzen and Amphilochius There is not any one of them which ioyneth with this Article but they all differ from it in the very places which they cite Melito Sardensis Melito Sard apud Euseb hist Eccl. l. 4 cap. 25. Origen in p 1. Euseb his Eccl. li. 6. cap 24. receaueth the booke of wisdome which this Article reiecteth and omitteth Iudith Origen onely citeth the books of the old testament according to the first Canon of the Hebrews sicut Hebraei tradunt And yet in the end addeth the books of Machabees praeter istos sunt libri Machabaeorum qui Inscribuntur Sarbet Sarbaneel And doth not agree with them in the books of the new testameÌ„t The Councell Conc. Laodic can 60. of Laodicia differreth from this article in omittinge Esther in the old and Apocalips in the new Greg. NaziaÌ„z de vir Gorm sacrae scrip l. 6. Amphil l. ad SeleÌ„cum Cyrill Hierosolim Catech. 4. Tho. Rogers vpon this 6. Art Confess Gallic c 3. 4. Confess Belg. c. 4. 5. Testament otherwise then this article doth S. Gregory Nazianzen so likewise numbreth as Amphilochius also Sainct Cyrill omitteth the Apocalips So this Article hath no authority from any old writer Iew or Christian Greeke or Latin in this so greate and with them most important Question whereupon they grounde all Religion And as litle concordance amonge themselues for amonge 13. or 14. Confessions of Protestant Religion they onely cite and haue noe more then two of France and Belgia Rebels and Traytors to their temporall Kings in ciuill matters as they are in spirituall to God and his holy Church and these for want of other authority founde this their error as the rest vpon the hereticall conceipt of internall reuelation and their spirit so tellinge them extestimonio intrinseca Spiritus Sancti reuelatione By the one and the other quod Spiritus sanctus nostris conscientijs testetur illos à Deo emanasse And by this Spirit they are at such harmony and agreement amonge themselues as in other places so in EnglaÌ„d as I haue related none of them agreeinge together herein But by the suggestion of this false spirit and their exploded doubt of Scriptures doe leaue all Scriptures and questions of Religion to be deduced from them doubtfull which Bilson a Protestant â—ilsoÌ„ Suruey â—ag 664. Bishop of winchester one of the best learned they euer had thus proueth The Scriptures themselues were not fully receaued in all places no not in Eusebius time He saith the Epistle of Iames of Iude the second of Peter he second and third of Iohn are contradicted The epistle to the Hebrews was coÌ„tradicted The Church of Syria did not receaue the second epistle of Peter nor the second and third of Ihon nor the Epistle of Iude nor the Apocalipse the like might be said for the Churches of Arabie Will you hence conclude that these parts of Scripture were not Apostolike or that wee neede not receaue them because they were formerly doubted of The same reason is of all the books of the old testament which this Article reiecteth vpon the same surmise â—or Eusebius ouerliuinge Constantine and writinge Euseb de vit Const lib. 3. hist c. 22. l. 3. cap. 3. Concil Cart. 3. can 47. â—is life and deathe deliueringe this doubt of so many bookes of new Testament liued neere the â—ime of the Councell Chartage of 428. Bishops in which both these bookes of the new Testament contradicted in his dayes but receaued by our Proâ—estants and all those bookes of the old Testament which in this Article they disable are by all those Bishops in one and the same tenor of words with â—he rest decreed to be Canonicae scripturae canonicall Scriptures This Canon and Catologe of Canoniâ—all Concil Cart. 3. supr bookes is confirmed by the Pope of Rome â—hen beinge and other Bishops absent as appeareth â—y the same Councell Pope Innocentius deliuereth Innoe 1. epist ad ExuperiuÌ„ Tholosanum Episc August lib. 2. doctr Christ c. 8. in speculo â—he same Canon of holy Scriptures Canonem sacraâ—um Scripturarum S. Augustine hath the same as â—eceaued by all Churches Scripturae Canonicae quae â—b omnibus accipiuntur Ecclesijs Catholicis And saith â—hat all which feare God receaue them in his omniâ—us libris timentes Deum pietate mansueti quaerunt â—oluntatem Dei Pope Gelasius with a Councell of Gelas Tom. Concil â—o Bishops declareth that to be the Canon which â—he holy Catholike Roman Church receaueth â—nd reuerenceth quem Sancta Catholica Romana Alcim Auit l. ad Soror de consol Cassiodor lib. 1. diu Iust c. 13. â—uscipit veneratur Ecclesia So hath Alcimus Aâ—itus Cassiodorus and others And this may suffice for this place of this Question And it further proueth how feeble and weake the rest of this Protestant Article of the sufficiency allowance of onely Scripture and disableinge Traditions is for if so many Canonicall bookes of Scripture in both testaments were doubted of vntill so greate a time aboue 300. yeares in the lawe of Christ were passed and Religion generally and in all questions necessary to saluation planted and receaued how were or possibly could all these necessary things be reade in Scripture or proued thereby which is the rule of this Article when so many bookes were not then receaued for certaine and vndoubted holy Scriptures Things and euidences doubtfull and vncertaine can make nothinge certaine in morall certainty much lesse with certainty of true and infallible faith which aboue all others is and must needs be most certaine SecoÌ„dly as Sainct Ireneus disputeth Ireneus l. 3. cap. 4. and proueth vpon his certaine knowledge and experience That many nations which had not receaued the Scriptures or any part of theÌ„ did truely beleeue in Christ by vnwritten traditions whicâ— the Apostles doliuered to the Churches Quid si nâ— que Apostoli scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quam tradiderunt iâ—â— quibus committebant Ecclesias cui ordinationi assentiunt multae gentes barbarorum eorum qui in Christâ—â— credunt sine charta atramento veterem traditioneâ— diligenter custodientes This he writeth both of thiâ— first age and the second in which he died by martyrdome And it is most euident both by holâ— Scriptures and other antiquities that many nations not onely of the barbarous which were withouâ— learninge but of the learned did thus beleeue before any Scriptures of the new Testament in Rom. 1. 1. Cor. 1. 2. Cor. 1. Gal. 1. Ephes 1. Phil. 1. Colloss 1. Thess 1. 2. 1. Tim. 1. 2. Tim. 1. Tit. 1. Epist ad Philem. Hebr. 1. Iacob 1. 1. Petr. 1. 2. Pet. 2. Ioh. 1. Io. 2. 3. Iud. 1. which and by which Protestants necessitate vs to reade and proue our Religion were written This is manifestly proued by all the epistles
acta illa irrita esse quae praeâ—â—r sententiam Episcopi Romani constituuntur And those Bishops themselues in their common epistle acknowledge that the Church of Rome had primacy ouer all and with all as being the schoole of the Apostles and Metropolitaine City of piety euen from the beginning Literis suis fatebantur Ecclesiam Româ—â—â—â— Episcopi Antiochiae conuen epist ad Iulium Pap. Rom. Sozomen hist l. 2. cap. 7. Socrat. l. 2. c. 11. Concil Constantin 1. can 5. Socrat. hist l. 5. cap. 8. Primas apud omnes ferre vtpote quae Apostolorum schola pietatiâ— Metropolis licet authores Religiâ—â—â—â— Christianae primum ex oriente eo venissent iam â—â— initio fuisset Ecclesia Romana priuilegium praeter 〈◊〉 obtinet And after the City of Constantinople being made Imperiall claymed the greatest gloâ—y could be giuen vnto it the Church of Rome was still the cheife and primate euen by the Councell of Constantinople it selfe Decretum fuit vt Episcopus Constantinopolitanus proximè secundum Episcopum Romanum primas propterea obtinere quod illa ciuitas nona Roma esset appellata Our Protestants Rob. Barnes lib. de vit Pontif. Rom. in Marcello themselues acknowledge that Sainct Marcellus Pope decreed longe before any generall Councell that no Councell should be kept without the peculiar authority of the Pope of Rome Ne conciliuÌ„ sine peculiari Pontificis authoritate haberetur statuit But S. Marcellus euen in the place these doe citâ— deduceth this supreame authority to the S. Marcell ep 1. ad Episcop Antiochiae Prouinciae Church of Rome euer since Sainct Peters coming thither so writinge to the Bishops of Antioch yeelding when Sainct Peter was at Antioch the primacy was there but Sainct Peter coming from thence to Rome by Christs commauÌ„de Iubente Domino his See and primacy was translated thither Eiuâ— sedes Romam translata est And the See of Antioch at the first the cheifest thus yeelding to the See of Rome euery other must needs be subiect vnto it So were the decrees of the Apostles Who also ordayned that noe Councell might be kept without the authority of that See nor any Bishop iudged but in Councell called by that authority Si vestra Antiochena quae oliâ— prima erat Romanae cesset sedi nulla est quaecius non subiectae fit ditioni ad quam oâ—nes quasi ad caput iuxta Apostolorum eorumque Successoram Sanctiones Episcopi qâ—i voluerint velquibus necesse fuerit suffugere eamque appellare debent vt inde accipiant tuitionem liberationem Simulque ij dem inspirante Domino constituerunt vt nulla Synodus fieret praeter eiusdem sedis authoritatem nec vllus Episcopus nisi in legitima Synodo suo tempore Apostolica authoritate conuocata super quibuslibet criminibus pulsatur audiatur vel iudicetur Quia Episcoporum iudicia summarum causarum negotia siue cuncta dubia Apostolicae Sedis authoritate sunt agenda finienda Et omnia comprouintialia negotia huius sancta vniuersalis Apostolica Ecclesiae funt retractandaiudicio si huius Ecclesiae Pontifex praeceperit Sainct Alexander Pope liuing in this first Apostolike age is witnesse that Christ himselfe gaue this supreame Alexander 1. epist 1. Anaclet epist 1. Robert Barn l. de vit Pontif. Rom. in Anacleto Edict Const to 1 Concil Isodor Hisp in hist Isod Iun. collect can Adrian 1. epist ad CoÌ„st Iren. 20. AbrahaÌ„ leuita chron Indiar R. Abraham Aben Esra ad cap. 11. Danielis Ammian Marcellin lib. 27. power to that Apostolike See Huic Sanctae Apostolicae Sedi summarum dispositiones causarum omnium negotia Ecclesiarum ab ipso Domino tradita saâ—â— quasi ad caput So hath S. Anacletus before him both Catholike and Protestants so acknowledging Ab ipso Domino primatum Romanae Ecclesiae super omnes Ecclesias vniuer sumque Christiani nominis populum concessum esse asseruit The words of Sainct Anacletus are more large and plaine then this Protestant allowance is And to come againe to the first generall Councell held at Nyce first the Edict of Constantine his donation and endowing the Romane Church and acknowledging therein as greate priuiledges to belonge to that Apostolike See as any Pope or learned Catholike now giueth vnto it was passed by all writers before Constantine his seating himselfe in the east and the callinge of the Nicen Councell This is manifest not onely by Christian antiquaries too many to be cited but Iewes and Pagans also By that donation it is euident that neither the Nicen nor any other such Councell could be called without the allowaaÌ„ce of the Pope of Rome secondly in the Councell of Rome consisting of 284. Bishops all subscribeing as Constantine himselfe present likewise did by all their harts and hands as greate primacy is graunted to that See as euer it claymed Nemo iudicabit primam Romanam Concil Rom. sub Syleustro can 20. sedem quoniam omnes sedes à prima sede iustitiam desiderant temperari Neque ab Augusto neque abomni clerâ— neque à Regibus neque à Populo Iudex indicabiâ—â—r Et Subscripserunt 284. Episcopi 45. Presbyteri 5. Diacont Augustus Constantinus mater eius Helena This was before the Nicen Councell by many arguments Thirdly the Fathers of the Nicen CouÌ„cell sent it in Latine to Pope Syluester Placuit vt haec omnia mitterentur ad Episcopum vrbis Nicen Conc. in praefat ep Concilij Nicaeni ad Syluestr Conest Rom. 3. Romae Syluestrum and he there in a CouÌ„cell of 275. Bishops thus confirmed it Syluester Episcopus Sanctae Apostolic aesedis vrbis Romae dixit quicquid in Niâ—aea Bithinia constitutum est adrobur sanctae matris Ecclesiae Catholicae Apostolicae à sanctis Sacerdotibus erecentis decem octo nostro ore conformiter confirmamus qui ausi fuerint dissoluere definitionem Sancti magni Concilij quod apud Nicaeam congregatum est anathematâ—zanius dixerunt omnes placet The Pope of Rome the Imperiall City of the Euseb l. 3. de vit Constant c. 7. Socrates hist l. 1 cap. 5. Theodorit world had his Preists there which supplied his place Vrbisillius penes quam Imperium est Episcopus ingrane sâ—ente aeâ—aâ—e praepeditus absuit eius tamen presbyteri qui adâ—rant locum eius suppleuerunt Their Hist l. 1. ca. 7. Sozomen hist l. 1. c. 16. names were Vitus and Vincentius Vitus Viâ—centius eiusdem Ecclesia Presbyteri pro illo adfuere What it was forthem being but onely Preists and not Bishops to supply the place of the Pope of Rome and to be present for him among so many Patriarks Archbishops and Bishops sufficiently declareth his dignity and their cheife authority iâ— Councell in that respect Which these auncient Authours of that time haue proued before assuring vs that no Councell might be kept or decree made without the Bishops of Rome
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
reluctatur Christo Iesu qui autem â—on obedit filio non videbit vitam sed ira Dei manet â—uper eum Praefractus enim contentiosus superbus â—t qui non obtemperat praestantioribus And by that â—eading which the Canon law vseth euen Princes â—nd all not obeying their Bishops are excluded both â—rom the society of the faithfull on earth and the Kingdome of heauen Si vobis Episcopi non obedieint S. Ignat. citat C. Si autem 11. quaest 3. Iacob Simanchal dedignitare Episcopali omnes clerici omnesque Principes at que reliqui pouli non solum infames sed etiam extorres à Regno â—ei consortio fidelium ac à limitibus sanctae Eccleâ—ae alieni erunt eorum est enim vobis obedire vt Deo â—ius legatione fungimini And he plainely confineth bedience to temporall Princes that it be not with reiudice of the spirituall and danger of the soule â—aesari subiecti estote in ijs in quibus subdi nullum aniâ—ae S. Ignat. Epist ad Antioc periculum est And saith plainely that a Bishop is â—boue all other principality and power Quid aliud I. Ignat. Epist ad Trallia â— Episcopus quà m is qui omni Principatu potestate â—uperior est And to expresse the lamentable estate â—f them which want true Bishops Preists and â—eacons concludeth there neither is nor can be â—y true Church nor communion of Saints withâ—ut them Sine his Ecclesia electa non est nulla sine his Sanctorum congregatio nulla Sanctorum collectio Anâ— setteth downe their holy functions and offices to bâ— such that noe Protestants can possibly clayme tâ— haue either Bishop Preist DeacoÌ„ or other Cleargâ— man amonge them Sine Episcopo nec Presbyter nâ— Epist ad Magnesian ad Philadelph Epist ad Heronem Diaconus nâ—c Laicus quicquam facit The Bishopâ— saith he doe baptize offer sacrifice giue orders â— vse Imposition of hands Baptizant sacrificaÌ„t eliguâ— ordinant manus imponunt Nothing is to be done â— the Church without their allowaÌ„ce no Sacrameâ— ministred he is dispenser of all spirituall busines â— Epist ad Smyrn is not lawfull for the Preists without his approbâ—tion to baptize to offer to sacrifice to say Massâ— Sine Episcopo nemo quicquam faciat eorum quae ad Eâ—clesiam spectant Rata Eucharistia habeatur illa qâ— sub Episcopo fuerit vel cui ipse concesserit Non liâ— sine Episcopo baptizare neque offerre neque sacrificiuâ— immolare neque dochen celebrare others reade nâ— que Missas celebrare which is sufficiently expressâ— and approued in offerre and sacrificium immolaâ— before The Bishops did consecrate Virgins anâ— Mariages made by their warrant Si quis potest in câ—stitate Epist ad Polycarp permanere ad honorem carnis Dominicae viâ— iactantiam si idipsum statuatur sine Episcopo câ— ruptum est Dâ—cet vero vt ducentes vxores nâ—bentes cum Episcopi arbitrio coniungantur The Preisâ— Epist ad Smyrn ad Heronem besides their preaching and ministring of Sacrâ—ments did offer sacrifice and say Masse as is befoâ— expressed And the Deacons ministred vnto the â—shops and Preists in their holy sacrifice Diaconâ— Sacerdotum minister Sacerdotes sacrificant And wâ—tinge to Sainct Heron a Deacon of the Church â— Antioch hauing immediately spoken before hoâ— the Preists did offer sacrifice he saith that he dâ— â—inister to them in the holy Sacrifice as Sainct Stephen did to Sainct Iames the Apostle Preists â— Hierusalem prouing that they there said Masse â—s the Preists of Antioch and other Churches did â—uillis ministras vt Sanctus ille Stephanus Iacobo â—esbyteris qui erant Hierosolimis And in an other eâ—stle saith plainely that DeacoÌ„s ought to doe such â—ty in those misteries to Preists as Sainct Steâ—en Epistol ad Trallian did to Sainct Iames Sainct Timothy and S. â—ucius to Sainct Paul Sainct Anacletus and Sainct â—lement to Sainct Peter Purum inculpatum miâ—sterium illis exhibent vt S. Stephanus Beato Iacobo â—motheus Linus Paulo Anacletus Clemens â—ero And expresseth this their office in these plaine â—mes Oportet Diaconis mysterioâ—um Christi per omnia â—cere nec enim ciborum poâ—uâ—m ministri sunt sed â—clesiae Dei administratores The Geeke readinge â—eifely signifieth ministring in the holy sacrifice of â—asse and so expresseth it selfe in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He reâ—embreth both altar and sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as plaine termes as any present writers of â—e Roman Church now doth and to manifest he â—h not meane such acts as Protestants terme saâ—fice and are so many as the different kindes of â—otion but onely the externall common saâ—fice he saith there is but one sacrifice and this saâ—ice the onely flesh and blood of Christ Vna est Epistol ad Philadelp â— Christi Iesu Domini nostri vnus illius sanguis qui â— nobis effâ—sus est vnus panis omnibus confractus â—us calix qui omnibus distributus est vnum altare â—â— Ecclesiae The prayer and words of a Preists are Epistol ad Ephes â—uch force that they place Christ among vs. Vâ—s siue alterius precatio taÌ„â—â—irum virium est vt Christumâ—nter illos statuat It is a preparatiue of eterniâ— a preseruatiue against death procuring life in Gâ— and a medicine expelling all euill Pharmacum â— mortalitatis mortis antidotum vitamque in Deo câ—cilians Epis ad Rom. per Iâ—sum Christum medicamentum oâ— expellens mala The breade or foode of God heauâ—ly breade the flesh of Christ the sonne of God â— Ignat. apud Theodoret. Dialog 3. blood of Christ Panis Dei panis caelestis qui est â— Christi filij Dei potus sanguis illius The Euchaâ— which is the flesh of our Sauiour which suffâ— for our sinnes which his Father raised againe â— charistia est caro Saluatoris quae pro peccatis nâ—â— passa est quam pater sua benignitate suscitauit Tâ— holy sacrificing Bishops and Preists and Deaâ— ministring vnto them in those sacred misteriâ— they were farre from the pretended Protesâ— cleargy which haue to their vttermost endeaâ— euer afflicted such holy Functions especiallâ— England with most bitter edicts and persecutiâ— and the sacred Priests of that for that onely â—fession with most barbarous and cruell dâ—athes seing by the most constant Testimony and praâ— of this blessed Apostolike age no true Church â— or could be without them no Protestant comâ— or congregation all of them wantinge such â— consecrated Bishops Preists and Ecclesiasâ— persons and Professors can possibly haue the â— and Title of a true Church and religion And â— tending as they doe that these sacrificing holâ—ders without which no true Church can be aâ— contained in Scripture They must needs â— They were deliuered vnto the Church and â— Church well founded in these so essentiall thâ— by Tradition
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
to Christâ— resurrection as the cheifest of all dayes Post Sabbatum Epistol ad Magnesianos epist ad Trallian omnis Christi amator Dominicum celebret diem resurrectioni consecratam Dominicae Reginam principem omnium dierum in qua vita nostra exorta est per Christum mors deuicta as all Christians now also doe The feast of Easter was also chauÌ„ged with other solemnities and they were accompted as cursed persecutors of Christ and his Apostles which obserued otherwise or kept any festiuity oâ— the Iewes although before commaunded in Scriptures Si quis cum Iudaeis celebrat Pascha aut Symbolâ— Epist ad Philadelphenses festiuitatis corum recipit particeps est eorum qui Dominum occiderunt Apostolos eius He proueth plainely that both the principall feasts and fasts also oâ— the Church as Lent and others were then in vse by this authority of Tradition Festiuitates ne dehonestetis Epistol ad Philippen quadragesimale iciunium ne spernatis contineâ— enim imitationem conuersationis Dominicae Post Passionis Doâ—â—â—iâ—ae hebdomadam ieiunare quartis sextis 〈…〉 negligatis Si quiâ— Dominicam diem ieiunarit â—ic Christi interfector est He often there remembreth the perpetuall virginity of the Blessed Virgin Mâ—ry Mariae Virginitas admitanduâ— ille partus Virginem esse quae parit The forme and manner of offering the holy Sacrifice of Christs body and blood of consecrating Bishops Preists and other Clergy men of ministringe so many Sacraments as he hath remembred the publike Church seruice to which he bindeth all the order of receauing peniâ—ents the custome and limitation of their vsed fâ—sts and whatsoeuer almost appertaining to the holy vse and exercise of Christian Religion in that Apostolike age was knowne and practized by this blessed disciple and all Apostolike men which was deliuered and vsed onely by tradition and so descended to later ages and posterities no Scripture prescribing Christians any such requisite instruction in so necessary and essentiall parts of Religion or the true practise and profession thereof to which all true Christians vnder paine and daunger of euerlasting damnation were bound And as Sainct Ignatius so also testifie the other holy and Apostolike writers of this age as I shall most clearely proue and cite them in euery particular article questioned by these Teachers For this present it will be more then needfull to remember what they write hereof in generall termes Sainct Denis the Areopagite conuerted by Sainct Paul the Apostle writinge of Christian necessary doctrines saith plainely that the Apostles deliuered some of them by tradition onely without writinge as they did some by writinge partim scriptis partim non scriptis suis institutionibus ex Sacrosanctis legibâ— Dionysius Areopag l. Eccles Hierarc c. 1. nobis tradiderunt And proueth that in this Apostolike time the ChristiaÌ„ mysteries were neither communicated by writing nor word for their greate reuerence but to holy and perfect Christians Vide â—â— Sancta Sanctorum enunties sed reuereberis ea patius quae occulti Dei sunt cognitiâ—ne mentis â—nimi â— honore habebis ac preteo ita tamen vt ea minus perfectis non tradas cum ijs folis qui Sancti erunt cuâ— Sancta illustratione pro sacrarum rerum dignitate communices And setteth downe expressely That thâ— Apostolike Church then did not permit Cateâ—hâ—mens Energumens or penitents to be present at the the holy misteries Catechumenâ—s Energâ—menos Cap. 5. quique in poenitentia sunt Sanctae Hiererchiae mos paâ—itur quidem audire sacram psalmorum modulationem diuinamque sacrarum Scripturarum recitationem aâ— sacra autem operae quae deinceps sequuntur at que mysteria spectanda non eos comiocat sed perfectos oculâ—â— eorum qui digni sunt And testifieth what greate Cap. care the Christians then had to conceale their ceremonies Sainct Timothy also as this holy writer proueth Dionys supr c. 1. S. Dionys l. de diuin nomin cap. 3. Clem. Rom. ep 1. 2. 3 4. 5. l Recog l. coÌ„stitut Apost Chris hom 49. in Matth. Euseb histor Eccl. Cedren Nicephor Callist hist l. 2. Epiphan in panar Ruffin praef in Clem. Bed in cap. S. Luc. Freculp Lerouien Chron. lib. 2. Synod Sext. in Trullo Ruffin praef translat oper S. Clement S. Proclus Patriarch Constant l. de tradit diuinae Liturg Nichol. Episcopus Methonen l. de vero Christi corp in Eucharist Marcus Ephes l. de corpore sang Christi Bessar l. de Sacr. Eucharist Manuscript Gallic antiq an D. in S. Clem. Manuscript Brit. antiquis Protest CollectioÌ„ of priuate prayers An. 1627. p. 147. 125. 107. 87. 35. Mat. Park antiquit Brit. pag. 47. was of this opinion and practise S. Hieroth eus also Tutor to Sainct Denis did write a booke of Christians holy traditions Hierotheus clarissimâ—s praeeeptor noster elementa Theologica magnacâ—m laâ—de collegerit And this before S. Denis write The Apostolike Traditions collected together and committed to writinge by Sainct Clement Successor to Sainct Peter at Rome as both he himselfe with other auncient and approued Authors Greeke and Latine and generall councels witnesse are so many that a short volume containeth them â—ot yet in all things condemne Protestant Reliâ—ioÌ„ not approuing it in any one Article wherein it â—ifferreth from Catholiks and the doctrine of the â—resent Roman Church as will be made euident â— the particular articles hereafter manifestly â—nowne and confessed by Ruffinus his translation â—nd testimony to haue bene then and from the beginninge contained in his workes and aggreable â—oth with the Apostolike doctrine of this age and â—ther confessed vnspotted times after as in the â—ourth hundred yeare of Christ wherein Ruffinus â—ued the Church of Rome at this time wherein â—ee now liue I will onely in this place exemplifie â— the publike liturgy Masse or Church sacrifice puâ—lished by him vnto the Church of Christ Greeks â—atines French and our old brittesh antiquities our Protestants theÌ„selues confesse That as Peter â—t Antioch S. Marke at Alexandria Sainct Iohn â—nd S. Andrew in Asia So Sainct Clement wrote â—nd published a forme of Masse and generally all Churches embraced it Omne sque vniuersae Ecâ—esiae vbicumque sint per eam quam Sanctus Cleâ—ens conscripsit liturgiam tradiderunt In this so old â— vniuersall so approued wee finde protection of â—e Angels Angelorum tutelas honor to all Saincts â—atriarks Prophets Apostles Martyrs Confesâ—ors c. Sanctis Patriarchis Prophetis Iustis Apoâ—olis Martyribus Confessoribus Sanctorum martyrum â—emoriam colamus Prayer for the faithfull deceased â—roijs qui in fide quieuerunt oremus The Ecclesiaâ—icall orders which I haue before remembred from â—ainct Ignatius That the holy sacrifice was offered â—r all Seruants of God Offerimus tibi pro omnibus â—ui à saeculo placuerunt tibi Wee finde virgins and liuers in professed chastity Pro virginibus castitâ— seruaÌ„tibus The sacrifice of
breade wine made tâ— body blood of Christ Corpus Christi Sangâ—is Châ—sti Epifcopus det oblationeÌ„ dâ—cens corpus Christi â— mens dicat Amen Diaconus teneat calicem quaâ— tradit dicat Sanguis Christâ— calix vitae bibens â—cat Amen And this very body and blood of Châ— were receaued by the CoÌ„municants those kept â— in godlinesse procured remission of their sinnâ— percepto pretioso corpore pretioso sanguine Chriâ— gratias agamus ei qui dignos nos reddidit precipieâ— Sancta eius mysteria Arogemus vt non in Iudiciâ— sed in salutem nobis fiant in vâ—ilitatem animae â—poris in custodiam pietatis in remissionem peccatorâ— in vitam futuri saeculi The Preists which sâ— Masse were adorned with a sacrificing vestimeâ— signed themselues with the signe of the crosse â— so came to the altar Orans pontifex vna cum Sacerâ—tibus S. Procl supr S. Isod l. 1. de off ca. 15. Albin lib. diuin offic c. de celebrat Misâ—ae Egbert Serm. de increment manif caâ—h fidei Steph. Edu l. Sacr. altar Paschas Raâ—bâ—rt l. de corpore sang Chrâ—sti Mich. Singel in vit S. Dion Areopag Epiph l. de her in Andian Messal Nicephor l. â— c. 18. induensque vestem splendidam stans ad aâ—re trophaeo crucis se consignans infronte That the holy traditions could not but be froâ— the Apostles from whom Sainct Clement â—ceaued them both Sainct Proclus and other wâ—nesses without exception giue vs able testimoâ— multi diuini Pastores qui Apostolis successerunt saâ—rum diuinae liturgiae misteriorum rationem explicantâ— scriptis mandatam Ecclesiae tradiderunt in quibus â—â—mi clarissimi sunt S. Clemens summi illius Apoâ—â—lorum discipulus successor qui sacro sancta illa â—â—steria à sanctis Apostolis sibi reuelata in lucem eâ—dit Our old brittish manuscript of the first institâ—tion of the Ecclesiasticall office especially in Fraâ— and Britaine most concerninge vs euen as our Prâ—â—staÌ„t Antiquaries intitle it prima Institutio varieâ—â— Manuscript Brit. antâ—q de prima Institutione Eccl. officij Ecclesiastici scruitij praecipue in Britannia Galâ—ae doth also assure vs That S. Trophimus Sainct â—hotinus and others disciples of the Apostles which Antiquaries agree Sainct Clement sent into â—raunce and these parts did vse this Romane forme â—f Masse digested by Sainct Clement and in the â—rench persecution it was carried to him againe at â—ome to be perused Beatus Trophimus Episcopus Arelatensis Sanctus Photinus Martyr Episcopus â—ugdunensis discipulus S. Petri Apostoli cursum Roâ—anum in Gallijs tradiderunt Inde postea relatione beati â—hotini Martyris cum quadraginta octo Martyribus â—etrusi in ergastulum ad beatum Clementem quartum â—ci successorem beati Petri Apostoli deportauerunt Where it hath the warrant and testimony of the â—ost glorious Apostolike men and Martyrs in â—his part of the world All the formes and Orders â—f Masse ascribed to the Apostles to Sainct Basil â—ainct Chrysostome and whosoeuer Greeke or â—atine conspire and agree with this of Sainct Cleâ—ent in all and euery tradition denied by our Proâ—estants and vsed by him Sainct Denis the Areoâ—agite and Sainct Martiall whom with others he â—ent into Fraunce renowned among the Apostolike writers of this time haue the same and more I haue â—lready spoken of Sainct Denis and shall more speâ—ially hereafter Sainct Martiall who saith he was present at Christs Ascension in heauen Testes suâ—us Martial epist ad Burdegal cap. 2. Martial supr cap. 3. quia eum ascendere in coelum vidimus He testiâ—ieth that the Priests then ministred life in their â—oly sacrifice Sacerdotes Dei omnipotentis vitam triâ—uunt in calice viuo pane Sacrificium Deo Creatori â—ffertur in ara Sacrifice on the Altar The Altar dedicated to God and Sainct Stephen Dedicata in â—mine Domini Dei Israel ipsius testus Stephani Tâ— sacrifice was the body and blood of Christ offeâ— by the Masse cuius Christ corpus sanguinem vitam aeternam offerimus for obtaining life Tâ— same body of Christ which the Iewes crucified â— offered in Masse and for to obtaine eternall life aâ— Christ so ordained and Instituted Quod Iudaei â— inuidiam immolaucrunt nos causa salutis nostrae in â— sanctificata proponimus scientes hoc solo remcdio nâ— vitam praestandam mortem effugandam Hoc eâ— ipse Dominus noster iussit nos agere in sui commemoâ—tionem He giueth as much power and reuerenceâ— Cap. 8. the crosse of Christ signe and vse thereof as S. Câ—ment did or any learned Catholike now doâ— Cruce Domini semper in mente in ore in signo tenâ— Crux enim Domini armatura vestra inuicta contra Sâ—thanam galâ—a custodiens caput lorica protegens pectâ— clypeus tela maligni repellens gladius iniquitatem â— angelicas insidias peruersae potestatis sibi propinquâ— nullo modo Sinens Hoc solo signo caelestis victoria dâ— est nobis per crucem baptisma Dei sanctificatum eâ— He teacheth that the Church of Christ shall neâ— Cap. 11. fayle firma Ecclesia Dei Christi nec cadere nec dâ—rumpi poterit vnquam He affirmeth Christ coÌ„stituted three degrees tâ— Martial epist ad Tolosanos cap. 8. 9. married widowhood better viduitatem in prâ—mio maiori virginity the third most excellent anâ— angelike tertium excellentem gradum honestatis â— virginitate demonstrate nobis perfectum per oniâ— simileÌ„ angelicae dignitati And that it was then voweâ— euen by such as were espoused as namely by S. Vâ—leria Virgin and Martyr spouse of the King theâ— called Stephen by S. Martial his preaching Virâ— â—aleria sponsa Regis terrestris sed melius sponsa Reâ—is coelestis quae per meam praedicationem virginitatem â—entis corporis Deo deuouerat gladio decollata Demochar l. 2 Petr. de Natal l 1. Bed 16. cal Ian. Anton. paet 1 cap. 19. Guliel Eisengrencent 1. part 5. Manâ— fast l. 8. Antonin part 1. Petr. de natal l. 9 Bed 8. cal nou Ado. Treu. ib. Volater l. 3. 16. That S. Lazarus whom Christ raised from death â—ishop of Marsiles said Masse in the same manner â— S. Maximus also both the French Antiquities â— their sacrifying or massing vestures still reserued â— the Cathedrall Church there are sufficient testiâ—onys in cathedrali Basilica caput vestes in quiâ—s Missas celebrabat adhuc bodie conseruantur monâ—antur S. Martha Sister of S. Mary Magdalen â—ad many Virgins and Nunnes with her and S. â—onto 70. Monkes in one place in an other 300. â—o in all other Apostolike Persons in Fraunce agâ—eeing in the same onely true profession of Reliâ—on For Britaine it is euident before it receaued â—hristianity before the Scripture of the new Testaâ—ent was either receaued knowne of or for the â—ost part written And yet the Christians here â—aied vnto Saincts and Angels for
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
recognit l. 1. he relateth it in the name of the Apostles a Councell which they kept at a feaste of Easter Cum nos duodecim Apostoliad diem Paschae cum ingenti multitudine conuenissemus ingressi Ecclesiam fratrum quae à nobis per loca singula gesta sint breuiter exponimus So of that their holy Councell wherein they decreed and composed the Creede which the Church euer since professeth and our Protestants before receaue as composed by them the history of it is expressely set downe by Sainct Clement Ruffinus and others Christo resurgente ascendente in coelum Clem. epist 1. Ruffin l. de expos Symb. misso sancto Spiritu collata Apostolis scientia linguarum adhuc in vno positi Symbolum quod fidelis nunc tenet Ecclesia vnusquisque quod sensit dicendo condiderunt vt discedentes ab inuicem hanc regulam per omnes gentes praedicarent And reciting the contents thereof concludeth that the Apostles penned it by instinct of the holy Ghost Hoc praedicti sancti Apostoli inter Clem. Const Apost l. 6. c. 14. 15. 16. 17. c. se per Spiritum sanctum salubriter vt dictum est condiderunt Diuers other such sacred Councels of the Apostles and Disciples of Christ wee might recite from approued writers and yet none of them was by the commauÌ„de or allowance of any temporall Prince or Potentate but otherwise And to make it manifest to all posterity that Princes teÌ„porall were not to haue any commaunde in such affaires as Protestants in this article pretend the same holy Apostles in their Canons by some readings in the 36. by others the 37. and by others 38. do thus decree that Bishops should twise Canon ApoÌ„stol can 36. 37. vel 38. in the yeare keepe councels and among themselues examine the decrees of religion and compose such Ecclesiasticall Controuersies as should arise first in the fourth weeke after Pentâ—cost and the second the 12. day of October Bis in anno fiat Episcoporum Synodus inter se examinent decreta religionis incidentes Ecclesiasticas controuersias componant semel quidem quarta hebdomade Pentecostes iterum autem Hyperbâ—retaei duodecimo And S. Clement from the same Apostles teacheth Clem. Apost constit l 2. c. 30 c. 26 in al. exempl further that Episcopall power and dignity was the greatest on earth Bishops were Mediatours betweene God and men in things belonging to diuine worship The Bishop is the Master of piety and Religion the Father of Christians vnder God their Prince their Leader their King their Ruler After God the earthly God who ought to enioy honour the Bishop must gouerne being adorned with the dignity of God whereby he hath power ouer the Cleargy and ruleth all the people Qui Episcopus est hic est minister verbi scientiae custos Mediator inter Deum homines in ijs quae ad eum colendum pertinent hic est magister pietatis religionis hic est secundum Deum pater vester hic Princeps Dux vester hic vester Rex praefectus hic post Deum terreus Deus qui honore vâ—stro frui debet Episcopus vobis praesideat vt dignitate Dei cohonâ—status qua clerum sub potestate sua tenâ—t toti populo pâ—aeest He tellâ—th vs againe by the same Apostolike warrant Cap. 11. that a Bishop representeth the example of God to men and ruleth all men Preists Kings Magistrats parents children and all subiects Stude Episcope vt mundus purusque sis locum tuum dignitatemque tuam actionibus declara vt pote qui exemplar Dei repraesentas praesidendo omnibus hominibus Sacerdotibus regibus Magistratibus parentibus filijs pariter cunctis Cap. 12. subditis And iudgeth with power as God doth Iudica Episcope potestate fretus tanquam Deus And as Moses by God was called a God so a Bishop Cap. 30. c. 34. 37. 13. is to be honoured as God By how much the soule is more excellent then a Kingdome Wee must loue a Bishop as a Father feare hym as a King honour him as Lord. It is graunted onely to Preists to Iudge in spirituall causes Lay men must obey the Bishop is Steward and dispenser Cap. 40. 39. of Ecclesiasticall things Wee must not aske an accompâ— of him nor obserue how he performeth his dispensation when with whom where well or ill or conueniently He hath God his Iudge who hath committed this dispensation into his hands Without a Bishop wee must do Cap. 31. nothing If any man doth any thing without the Bishop he doth it in vaine A Bishop is the heade and must noâ— Cap. 17. obey the foote a lay man but onely God He must rule hiâ— subiects not obey them The sonne doth not rule the Father nor the Seruant his Lord nor the Scholler his mastor nor the Souldier the King so the lay man must noâ— commaund the Bishop Si de parentibus secundum carnem lex diuina inquit honora patrem tuum matrem tuam quanto magis de spiritualibus parentibus vobâ— praeceptum est vt eos honoretis diligatis tanquam bâ—nâ—ficos ligatosque ad Deum Hos venerabiliter colite varijs honoribus Hos Principes Reges vestros pâ—tatote tributa tanquam Regibus penditote Si aliquid orationi addendum est plura hic Episcopus quam ille Rex olim Ille enim rem militarem tantum administrabat belli pacisque moderator ad tuenda corpora hic verò Dei Sacerdotium administrans corpus animam periculis liberat Quanto igitur corpore est excellentior tanto Sacerdotium Regno praestat Ligat enim id soluit supplicio vel indulgentia dignos Ideo Episcopum diligere debetis vt patrem timeré vt Regem honorare vt Dominum Non est aequum caput cum sis ô Episcope caudae obsequi hoc est laico homini seditioso in alterius perniciâ—m sed soli Deo Imperare enim debes subditis non parere nam neque filius imperat patri secundum originis rationem neque seruus Domino secundum potestatis rationem neque discipulus magistro neque miles Regi ita neque laïcus Episcopo The like he hath in diuers other places and in S. Ignat. epist ad Smyrnen ample manner S. Ignatius is as plaine in this point He telleth vs that all without exception of any must followe the Bishop as Christ his Father And none must doe any thing in matters belonging to the Church without the Bishop Omnes Episcopum siquimini vt Christus patrem Sine Episcopo nemo quicquam faciat eorum quae ad Ecclesiam spectant He manifestly maketh the Authority of Bishops greater then any regall or other on earth in these matters the Princes of Preists representing the Image of God and next to him to be honoured and obeyed and declareth it for a greater treason and disobedience to resist the Bishop then the
King and the Episcopall office more honourable then the Regall this consisting onely in the inferiour temporall affaires the Episcopall in superiour Ecclesiasticall and diuine Honora Deum vt omnium aâ—thorem Dominum Episcopum vero vt Principem Sacerdotum Imaginem Dei referentem Dei quidem propter principatum Christi vero propter Sacerdotium Honorare oportet Regem nec enim Deo quisquam potior est aut ei similis in rebus omnibus creatis nec Episcopo qui Deo consecratus est pro totius mundi salute quicquam maius in Ecclesia nec inter principes quisquam similis Regi pacem aequitatem subditis procuranti Qui honorat Episcopum à Deo honorabitur sicut qui ignominia afficit illum à Deo punictur Si enim Iure censebitur paena dignus qui aduersus Regem insurgit vt qui violet bonas legum constitutiones quanto putatis grauiori subiacebit supplicio qui sine Episcopo quid volet agere concordiam rumpens decentem rerum ordinem confundens And immediatly he further addeth this reason because preisthood is the heade and cheifest of all good things among men And so he that opposeth or rageth against it doth not offer reproch to man but to God and Christ Iesus by nature the high Preist of his Father Sacerdotium Ignat. epist ad Trallian enim est omnium bonorum quae in hominibus sunt Apex quiaduersus illud furit non hominemignominia afficit sed Deum Christum Iesum primigenitum qui natura solus est summus Sacerdos Patris And testifieth that the Apostles left this cuÌ„maundement of honouring Bishops And saith that a Bishop is aboue higher then any or all principality and power on earth and to be reuerenced as Christ Reueremini Episcopum vestrum sicut Christrum que madmodum beat inobis praeceperunt Apostoli Quid enim aliud est Episcopus quam is qui omni principatu potestate superior est quoad homini licet pro viribus Imitator Christi Dei factus And therefore it is needfull that whatsoeuer wee doe wee attempt nothing without the Bishop But wee must also obey Preists as the Apostles of Christ Episcopo subiecti estote velut Domino ipse enim vigilat pro animabus vestris vt quirationem Deo redditurus sit Necesse est it aque quicquid facitis vt sine Episcopo nihil tentetis Sed Preshyteris subiecti estote vt Christi Apostolis What soeuer Ignat. epist ad Ephes Bishop is placed to gouerne the Church of Christ wee must receaue him as him that sent him Wee must regard our Bishop as our Lord himselfe Quemcunque Episcopum paterfamilias mittit ad gubernandam familiam huncita accipere debetis vt illum ipsum qui mittit Episcopum igitur profecto aspicere oportet vt ipsum Dominum Wee must be subiect both to the Bishop and Priests and Deacons He that obeyeth them obeyeth Christ He that resisteth them resisteth Christ Iesus He is peruerse contentions and proud that obeyeth not Superiours Enitimini subiecti esse Episcopo Presbyteris Diaconis Qui enim his obedit obedit Christo qui hos constituit Qui verò his reluctatur reluctatur Christo Iesu Praefractus contentiosus superbus est qui non obtemperat Superioribus Sainct Euaristus Pope liuing in this age writeth as Sainct Ignatius also in diuers places doth which I haue not cited that preists are legates in the Church in the place of Christ Euarist epist 2. as the Church his spouse is ioyned to him So Bishops are ioyned to their Churches by proportion And the Church ought to obey the Bishop in all things Sacerdotes vico Christi legatione funguntur in Ecclesia Et sicut ei suaconiuncta est sponsa id est Ecclesia sic Episcopi tunguntur Ecclesiae vnicuique proportione sua Et Ecclesia Episcopo in omnibus obedire debet So our Protestants Rob. Barnes l. de vit Pontif. Rom. in Euarist Barnes sup in Anacleto also testifie of him Ecclesiam debere Episcopo suo in omnibus obedire praecepit And that Sainct Anacletus his predecessour decreed that Ecclesiasticall causes should be hard onely before Ecclesiasticall Iudges the greater to be brought to the primate the lesser to the Metropolitane Bishop and onely temporall matters to be tryed before temporall Iudges In Ecclesiasticis negotijs grauiores causas ad primatem leuiores ad Metropolitanum Episcopum referendas secularia negotia ad prophanos Iudices agenda esse iussit And that all might appeale to the Ecclesiasticall Court Omnibus oppressis licere appellare Ecclesiasticum forum That he was an enemy to Christ whosoeuer should call Preists before temporall Iudges And reputed them as Murtherers which should take away the riches right of Christ his Church because saith he the Apostles by the commaunde of our Sauiour did commaund that the priuiledges of the Church and Preists should be kept inuiolate Christo alienos esse iudicabat qui Sacerdotes in ius vocarent Christi vel Ecclesiae pecunias auferentes homicidas iudicari debere censuit quia inquit priuilegia Ecclesiae Sacerdotum Apostoli Saluatoris iussu inviolata esse debere iusserunt And yet the holy Apostolike writers being thus farre from allowing Kings to haue any power to commaund councels of Bishops or any one Bishop in such busines doe giue vs assurance and some of them also commaundement that councels were to be assembled and kept euen in those times when there was no King Christian to call will or commaunde them and in all ages to succeede without any such commaunde or will of them Which our Protestants themselues plainely acknowledge and first in this last mentioned Pope Sainct Anacletus who as they confesse decreed that councels should be kept twise in the yeare And such causes as could not otherwise be determined should be decyded in Robert Barn in Anacleto supr Anacletus ep 1. Canon Apostol can 36. Clem ib concil Chalced. act 25. can 19. them Statuit congregationem virorum Ecclesiastici ordinis his in anno habendamâ— causas quae apud primarios Ecclesiastici ordinis componi non possent in quarto concilio finiendas esse In the place which these men cite that holy Pope saith that such councels were vsed and ought to be kept twise in the yeare Summorum congregata congregatio per singulos annos his ficri solet debet And the Apostles themselues as Sainct Clement and others witnesse made that decree that councels of Bishops should be kept twise in the yeare to determine Controuersies in religion and Ecclesiasticall contentions and expressely set downe the times of their assembling Bis in anno Episcoporum celebrator Synodus pietatis inter se dogmata in dispositionem vocanto nec non in Ecclesijs incidentes contradictiones dirimunto semel quidem quarta feria Pentecostes secundò duodecima hyperberetaei Which is receaued not
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
proued by the greate temporall prouision of Horses other beasts and instruments of carriage in care peragenda multum attulit subsidij authoritas Imperatoris ac nutus qui nonnullis fecit potestatem equis publicè ad iter celeriter conficiendum dispositis vtendi alijs permagnum iumentorum instratorum quibus vcherentur numerum suppeditauit This is manifest by his prouision of the place of their assembly with Seats dyet all necessaries in his owne palace and he himselfe would not set downe vnlesse entreated or vrged by the Bishops Non priùs sedit Ecseb sup ca. 10. Socrates l. 2. hist cap. 5. quam Episcopi ad id innuissent And to put it out of all contradiction or question that he onely vsed his temporall power in this busines referring all spirirituall things to the Bishops and nothing of that nature to himselfe he did in open councell protest and confesse that they had power from God to Iudge of Kings and Emperours and these no such power at all ouer Bishops None but God could Iudge them They by God were constituted as Gods ouer men no man could bee their Iudge Ait ad Episcopos Deus vos constituit Ruffin lib. 1. histor cap. 2. Sozomen hist Eccl. l. 1. cap. 16. Sacerdotes potestatem vobis dedit de nobis quoque iudicandi ideo nos à vobis rectè iudicamur Vos autem non potestis ab omnibus iudicari Propter quod Dei so lius inter vos expectate iudicium Vos nobis à Deo dati estis dij conueniens non est vt homo iudicet Deos sed ille solus de quo scriptum est Deus stetit in Synagoga deorum in medio autem Deos discernit Mihi non est fas cum homo sim eiusmodi causarum cognitiâ—nem arrogare Theodorit saith that he would not Theodorit l. 1. hist Eccl. cap. 7. sit downe vntill he had first asked and obtained leaue of the Bishops Paruo in soliolo posito assedit praefatus veniam prius petita concessione ab Episcopis Hee did not intermeddle in defining or deecreing Ruffin hist Eccl. l. 1. ca 5. Sozom. hâ—st Eccl. l. 1. c. 19. the Canons of that councell but left that to the holy Bishops And when they had giuen their sentence and subscribed vnto it being brought to the Emperour he reuerenced it as the sentence of God protesting to bannish whosoeuer should oppose against it as contradicting the decrees of God Defertur ad Constantinum Sacerdotalis concilij sententia Ille tanquam à Deo prolatam veneratur Cui si quis tentasset obniti velut contra diuina statuta venientem in exilium se protestatur acturum Which he performed to Arius and 6. others all the rest subscribing Sex soli cum Ario se patiuntur expâ—lli reliqui Epist Const apud Euseb l. 3. de vita c. 16. 17. 18. Socrat. lib 1. c. 6 hist Theodor. hist lib. 1. cap. 10. Constant ep ad Ecclesias de Nic. Synodo apud Euseb l. 3. de vit Constant ca. 16. alios vndecim consilio inter se habito acquicscunt ad subscribendum manu sola non mente So he himselfe writeth in diuers epistles recorded by Eusebius Socrates Theodorit and others neuer taking vpon him to be a Iudge or commaunder in or ouer Ecclesiasticall men and matters But wholly leauing such affaires to the councell of Bishops protesting that in such times of controuersies as that was vnity of faith sincere charity and true worship in Religion could not be preserued except either all or the greatest part of the Bishops should assemble together and euery of them giue his Iudgment in things belonging to most holy Religion Vt in Sanctissima Catholicae Ecclesiae multitudine vna fides sincera charitas consentiens erga Deum omnipotentem religionis cultus seruaretur Istud haud poterat in loco tuto firmoque collocari nisi vel omnes Episcopi vel maxima eorum pars in vnum conuenisset singulique sâ—â—â— iudicium de rebus ad sacratissimam Religionem pertiâ—entibus interposuissent And by this it also appeareth to whom the title right and authoritatiue power of callinge councels euen generall which concerne the whole Catholike Church of Christ belongeth To no temporall King Emperour or Prince as is manifest before and in it selfe euident when hitherto no such man had or claimed any power spirituall or temporall in or ouer those contries and Kingdomes from which came to many coÌ„fessed generall councels hundreds of Bishops and so wee should deny there euer was any one lawfull generall councell when all agree there haue beene 20. or more and our Protestant of England by publike Parlaments Canons statutes decrees and practise haue receaued many for such And so the Church of God hath euer from Christ beene destitute of this Soueraigne helpe and so is now and euer like to be in that desolate condition in hauing no remedy to end the Controuersies which now be and hereafter are to growe to the end of the world For it is rashe and madde lyeing foolinesse to affirme or coniecture that there either now is or euer shall be such an vniuersally ouerruling temporall Prince in the world No spirituall Patriarke or potentate of Antioche Alexandria Hierusalem or Constantinople euer claymed this prerogatiue and if they had it could not possibly be their due Constantinople was not builded when this first generall Councell was kept and the Patriarkes of them all haue beene either quite ouerthrowne or very obscure and wanting all meanes and power diuers hundreds of yeares when many confesseâ— generall Councels haue beene called and assembled Mutuall assent without a Superiours commaunding ability is by experience vnpossible aâ— ordinary or equall Bishop or Bishops could not do it hauing no iurisdiction the one ouer the other par in parem non habet authoritatem much lesse oueâ— Superiours whose presence is more and most requisite and needfull in such cases places and times Therefore wee must of necessity coÌ„fesse this power to be the peculiar right of the onely Popes of Româ— for the times beeing They in these and such controuersies from the dayes of the Apostles and by their order and allowance both claymed and practized and so wee after so many hundreds of yeares in times of Controuersie and contention may not deny it especially when denying it wee shall deny all hope and meanes to decide and end the most daungerous debates in Religion Pope Iulius in his epistle to Bishops assembled at Antioche a patriarchall See claymeth that Councels could not be called without the Pope of Rome that the Eccleasticall Canon was so and decrees otherwise made were voyde Canon Ecclesiasticus vetat ne decreta Iulius Pap. ep ad Episcopos Antiochiae Socrates hist Eccl. l 2. c. 13. Sozomen hist Eccl. l. 2. cap. 9. absque sententia Episcopi Romani Ecclesijs sanciantur Legem esse ad Sacerdotij dignitatem spectaâ—tem quae pronunciat
their allowance and Nicaen Conc. in Subscriptione ante nomina Episcoporum consent This is proued also by the auncient copie and subscriptions of this first generall Councell where these two Preists Legats for the Pope of Rome subscribe for him and by his power before all others Bishops Archbishops or Patriarks present whatsoeuer Victor or Victus Vinecentiâ—â— Presbyteri vrbis Romae pro venerabili vno Papa â— Episcopo nostro Syluestro subscripsimus ita credâ—â—â—â— ficut scriptum est And then after follow the subscriptions of the Bishops of Afrike Asia and Europe The Bishopâ— of Europe wherein Rome is beinge the last there in subscription these Legates of the Pope onely Preists subscribeing first of all Europe Asia or Afrike when of themselues as Preists they had â—â— place at all without power and authority from thâ— Apostolike See of Rome by which they had anâ— thus executed the cheifest in that first cheife anâ— generall Christian Councell of the world as it iâ— commonly accompted and by that title proposeâ— as an example and presideÌ„t for those that followed Which hath enforced me to continue my examination of this part of this Protestant Article thus longe in regard this Councell being so generally â—â—câ—â—ued by all may beâ— paterne square and rule vnto all in this kinde of Question The pretended onely reason which our Protestants before haue made to proue that which followeth in this article That generall Councels may erre sometimes haue erred euen in things pertaining vnto God being this forasmuch as they be an assembly of men whereof all be not gouerned with the spirit and word of God is vaine Idle and to no purpose for so wee might discredit and deny all those Councels of the Apostles and Disciples of Christ before remembred especially all after the choosing of the seuen Deacons Sainct Stephen and therest For among these Nicolas authour of the Nicolaite heresie was one and so being so vnworthy an heretike may not be said to haue beene allwayes gouerned with the spirit and word of God And not finding any other generall Councell from that time vntill the first of Nice which our Protestants with generall applause receaue and all the Canons and decrees thereof being receiued by Parlaments statutes communion bookes Canons articles before and all authority they haue wee may still doubt or plainely say rather that this erred euen in things pertaining vnto God and the very nature of God himselfe the blessed Trinity And diuers others for although it consisted of the cheifest Prelates of all noble Churches in all Europe Afrike and Asia â—x â—â—nibus Ecclesijs quae frequentes in tota Europa Africa Euseb l. 3. de vit Constant cap 7. Socrat. Eccl. hist l. 1. cap. 5. Asia extiterunt Dei ministri qui facile primas ferre putabantur in vnum conuocati all Patriarkes either by themselues or Legats were there and the Emperour himselfe for such as require his consent yet they were all but an assembly of men whereof Ruffin hist Eccl. l. 1. ca. 5. Theodorit hist l. 1. Sozozomen Eccl. hist l. 1. c. 19. all were not gouerned with the spirit and word of God our Protestants goodly reason for by all writers therâ— were 17. knowne Arian heretiks amoÌ„g them and for such diuers of them with Arius condemned and exiled at that time and many more were absent in greate number And if wee should for this or any other pretended reason doubt of the truth of this men Councell it were in vayne euer to labour our seeke to haue a true generall and vndoubted Councell for a greater assembly and more likely to coÌ„clude the truth is not morally possible to be gathered For besides the Emperour all the Socrates hist Eccl. l. 1. c. 5. Euseb l. 3. de vit Constant cap. 9. Patriarks and aboue 300. Bishops there were learned Cleargy men there without number Iâ— hoc praesenti choro fuit Episcoporum multitudâ— ad nâ—morum 〈◊〉 torum aâ—plius Presbyterorâ—â— aâ—tem Diaconorum acolithorum aliorum qâ—â— istos comitabantur turbane muneraâ— quidem potest Atque ex 〈◊〉 Dei ministris alij prudenter discrtè dicendo alij vitae grauitate constanti rerum arduarum perpessione nonnulli quasi media inter istos interiecta viuendiratione eximij praeclara laudis insignia adepti sunt Thus Eusebius there present and others liuing in that time And if in ciuill and morall bodies such as the Church Councels Diets Parlaments and such like assemblies composed of many and diuers persons and conditions are wee should expect an vniuersall and generall coÌ„sent of men so assembled wee shall finde there were or haue beene or can be very few or none such in the world That first Parlament of Queene Elizabeth which ouerthrewe Catholike Religion and set vp that new profession which professeth and decreed the articles had but 4. or 5. voyces and suffrages more for their new Religion then were for the old and yet shee made so many new Protestant Lords for that purpose and vsed such irreligious practises to encrease the number for their new erection as their owne historians aboundantly haue testified The Cambd. hist Mar. Regio Scot. Stowe hist an 1. Elizab Roman and Catholike Church neuer proceeded with such poore shists and small difference of consents either in the Councell of Trent against protestants or any other former generall Councell in suppressing and condemning other heretiks and their heresies as is euident in this first generall Councell of Nice where as before so many agreed and so few dissented Constantine the greate Emperour if wee would followe Protestants for Princes Supremacy hath before made the Iudgment and sentence of the Nicen Councell the Infallible Iudgment and sentence of God and giueth the same infallibility to all such Councels Quicquid in Sanctis Episcoporum concilijs Constant ep ad Ecclesias apud Socrat. l. 1. hist Eccl. c. 6. Ruffin hist l. 1. c. 10. Episcopi Nicaeni Concil epist ad Episcopos Aegyptum Libyam Pentacol incol Socrat. supr l. 1. ca. 6. Theodorit l. 1. hist c 9. decernitur id vniuersum diuinae voluntati debet attribui If wee will beleeue hundreds of learned Bishops there assembled so they testifie quaeritè constituta decreta sint earata stabiliaque permaneant Dei Patris omnipotentis Domini nostri Iesu Christi auxilio vna cum Spiritus sancti gratia And they Anathematized the resisters of their decrees Quibus omnibus SaÌ„ctum Concilium indicit Anathema Placuit Concilio communibus suffragijs Anathema denuntiare It is euident by the 6. and 7. Canon of this Nicen Councell that the Pope of Rome Patriarke of Antioch Alexandria and by some Hierusalem had Iurisdiction ouer all Bishops in the world and they all assented if they could haue assented to errour the whole Church vnder them might haue erred Sainct Syluester Pope of Rome as before with 275. Bishops confirmed that Councell in all points
anathematizing all gaynesayers vnto it Omnes quâ— ausi fuerint dissoluere definitionem Sancti magâ—â— Concilij quod apud Nicaeam tongregatum est anathematizamus Et dixerint omnes placet Things concluded and confirmed for the whole Church by so many and greate authorities and their deniall so seuerely punished must needs be of highest and vnfallible truth The Apostles themselues in their Councels before haue giuen vndoubted testimony to this if they Ignat. epist â—d Polycarp epist ad Her had not by their Councels prefigured and giuen testimoy to the infallible verity of the decrees of generall Councels Their so many assembles and Councels might haue beene spared for whatsoeuer any one of them did or should haue decreed was without question true in matters of faith otherwise wee might call all their sacred writings the whole new testament into question The Apostolike men of the first age haue giuen like euidence before And among them S. Ignatius who would haue such councels often kept Crebrius celebrentur Conuentus Synodique doth make their decrees and constitutions of so greate and vnquestionable power and authority that he which doth otherwise although he is in other things worthy of credit although he fasteth although he liueth in virginity doth miracles and prophesieth is to be accompted for a wolfe which vnder a sheeps skin bringeth destruction and bane to the sheepe Quicunque dixerit quippiâ—â— praeterea quae constituta sunt tamet si fide dignus 〈◊〉 quamuis ieiunet quamuis in virginitate degat qâ—amnis signa edat quamuis prophetet pro lupo illum â—â—â—eas qui sub oninae pelle exitium pestemque adfert â—â—ibâ—â— So vnpossible he maketh it that such decrees should be vntrue And the first Nicen Councell Concil Nic. in Symbolo apud Ruffin l. 1. hist Eccl. c. â— Socrat. l. 1. hist c. 6. declaring that a generall Councell is the Catholike Church and reason so warrantinge by errour of such a Councell the whole Church might erre in articles of faith And that article of our Creede I beleeue the holy Catholike Church euer most true might be false at sometimes which is a thing most prophane and Antichristian to be affirmed For if a generall Councell representing the whole Church ruling gouerning and teaching it in the cheifest Bishops and Pastours there present might erre the whole Church both the Gouernours and gouerned therein must needs be in the same desolate estate And our Protestant Bishops and Doctours Engl. Protest in Bilson Suru p. 82. Morton part 2. Apolog. p. 340. l. 4. c. 18. feild p. 228. with their publike allowance and approbation doe thus giue warrant vnto vs. The authority of generall Councels is most holsome in the Church A generall Councell is highest Iudge Bishops assembled in a generall Councell haue authority to subiect euery man that shall disobey such determinations as they consent vpon to excommunication and censures of like nature Wee must receaue and respect the authority L. 4. c. 5 pag. 202. of all Catholike Doctours whose doctrine and writings the Church alloweth wee must more regard the authority of Catholike Bishops more then these the authority of the Apostolike Churches amongst them more especially the Church of Rome of a generall Councell more then all these False it is that wee admitte no Iudge but Scriptures Sutcliff ag D. Kell pag. 40. 42. for wee appeale still to alawfull generall Councell This being thus generally written with authority and in the name of all Protestants especially in England they must needs graunt that generall Councels be of infallible IudgmeÌ„t in articles of religion otherwise there is no meanes left to finde the truth but wee might and must wander from one false deceitfull rule to an other without end And seeing euery Court and Consistory froÌ„ which appeales are or may be made is inferiour more vncertaine and of lesse authority then that Seate of Iudgment to whom it is appealed it is most certaine by these Protestants themselues that they which neuer had haue or as before can haue hereafter any generall Councell to which they must appeale as they doe cannot haue any possible title to true religion for themselues or the least colour or pretence of Iustice or Religion for such monstrous and horrible penalties and cruelties as are inflicted to enforce the Catholiks so many generall Councels consisting of diuers hundreds of learned and holy Bishops or to perswade them to embrace their Protestant professions which neuer had any lawfull Bishop according to this fift Councell Illud generaliter clarum est quod si quis praeter Concil Nic. can 6. Ruffin l. 1. hist Eccl. in Concil Nicen. sententiam Metropolitani fuerit factus Episcopus eum magna Synodus definiuit non esse Episcopum That is generally manifest that if any man is made a Bishop against the will or likeing of the Metropolitane this greate Councell doth define that he is no Bishop And so can make no Bishop or Preist So by this most holy Councell so often and authoritatiuely receaued by our English Protestants as is before declared they neither haue nor possibly hereafter by their proceedings can haue any one Archbishop Bishop Preist or Clâ—â—â—gy man among them for if their pretended â—â—â—ner of constitution were true which wee haue inâ—â—ncibly proued otherwise yet they themselues and all other writers confesse they had not the assent but vttermost dissent and disagreement of any domesticall or forreine Metropolitane for their new Religion or consecratioÌ„ But this sacred Councell euen in those Canons which our Protestants Nicen. Conâ— can 14. receaue doth vtterly condemne the pretended consecration and ministry of England erected against the Catholike sacrificing Preisthood assuring vs that true Preists did offer sacrifice and this Sacrifice was the body of Christ Presbyteri offerendi sacrificij habeÌ„t potestatem Offerunt corpus Christi It maintained the Popes Supremacy as before It receaued more Scriptures then Protestants doe librum Iudith Synodus Hieron praef in librum Iudith Concil Nic. can 11. 13. 14. Can. 3. Nicaena in numero Sanctarum scripturarum legitur computasse It approueth Indulgences in 4. Canons and giueth authority to Bishops in such cases It forbiddeth Clergy men to keepe any women in their howses but mother Sister grandmother Aunt They declared it to be the old tradition of the Church that Ecclesiasticall men might not marry and so commaunded Qui in clerum ante ascripti Socrates hist l. 2. c. 2. Sozomen hist Eccles l. 1. c. 22. erant quà m duxissent hi secundum veterem Ecclesiae traditionem deinceps à nuptijs se abstinerent By which the Protestants Church is vtterly disabled and ouerthrowne by their owne rule and article before neither hauing the true word preached Sacraments duely ministred Church rightly gouerned nor any one man among them to performe most needfull functions and duties by their owne definitiue sentence Their conclusion of this article Things ordained by
generall Councels as necessary vnto saluation hâ—â—e neither strength nor authority vnlesse it may be declared that they be taken out of holy Scriptures This is aboundantly before confuted where I entreated of their article of Scriptures So it is by that is deliuered in this Councell which they wholy and without any the least exception admit For in denyall of marriage vnto Cleargy men it hath done it by the old Apostolike tradition of the Church Can. 6. 7. secundum veterem Ecclesiae traditionem So they doe in the true gouernment of the Church by the Pope and Patriarkes Antiqua consuetudo Antiqua mores Mos antiquus Seruetur Seruentur Consuetudâ— obtinuit antiqua traditio Yet true gouernment of the Church is with them an essentiall property of the true Church vnseperable and so necessary to saluation So is the true Cleargy and consecration as also the holy Sacrifice Sacrament of the altar really containing the body of Christ yet by these men not to be declared by Scriptures they finding no such thing in them And these Protestants themselues with publike Protest of Engl. in feild libr. 4. of the Church pag. 228. allowance write Bishops assembled in a generall Councell haue authority to interpret Scriptures and by their authority to suppresse all them that gaine say such interpretation Therefore if there were question of truely interpreting Scripture Protestants must yeeld to generall Councels and not these to them particular Churches if the Protestant was such must of duty and necessity submit themselues to the vniuersall and Apostlike Catholike such as a generall Councell is as the first Nicen Councell in the Creede thereof which Protestants receaue doth declare it selfe and such generall Councels to be and so inflicteth censures Anathematizat Caâ—â—olica Symb. Niceâ— Ruffin lib. 1. hist c. 5. Soc. l. 1. hist c. 6. Apostolica Ecclesia Therefore wee are sure a generall Councell cannot erre in expounding Scriptures or any decree of faith That our Christian Britains were of this minde opinion and profâ—ssion their Bishops with longe and tedious labours present at the greate primitiue Councels of Arles Sardice Ariminum and others by all witnesses and with our King and Emperour at Nice in most probable Iudgment also Rome and the sacred Nicen Councell here then authentically receaued and embraced by all holy writers giue aboundant testimony THE X. CHAPTER The 22. Article thus likewise examined and condemned THE next article the 22. in number is intituled of Purgatory And is thus The Romish doctrine The doctrine of Purgatory prayer and other satisfaction for the true faithfull deceased practised in this first agâ— concerning Purgatory pardons worshipping and adoration aswell of Images as of reliques and also inuocation of Saincts is a fond thing vainely inuented and grounded vpon no warranty of Scripture but rather repâ—gnant to the word of God Much matter in few words many things peremptorily affirmed nothing proued All false and foolish also where as they would haue all thing grounded vpon warranty of Scripture so many times by theÌ„ affirmed and as often by me before confuted And to take their assertions in order beginning with their first about the Romish their phrase doctrine concerning Purgatory This is thus set downe in the Councels of Florence and Trent If men truely ponitent depart this life in the loue of God before they haue satisfied for their sinnes their soules are purged with the paines of Purgatory And that they may be releiued from such paines the suffrages of the saithfull aliue to wit sacrifice of Masse prayers and almes and other offices of piety which by the faithfull are vsed for other faithfull people according to the instituâ—â—ons Concil Flor. Concil Tâ—id Sessione 4. can 30. of the Church doe profit them Definimus si verè poenitentes in Dei charitate decesserint antequam dignis poenitentiae fructibus de commissis satisfeâ—eriâ—â— omissis eorum animas paenis Purgatorij purgari Et vt à poenis huiusmodi releuentur prodesse his viuorum fidelium suffragia Missarum scilicet sacrificio orationes eleemosynas pietatis officia quae à fidelibus proaijs fidelibus fieri consueuerunt secundum Ecclesiae institutae Nor is this the Romish onely but also the Greekish and Catholike doctrine of the Church of Christ So is affirmed by Gennadius their learned Patriarke in his defence of the recited Councell of Florence The doctrine of Purgatory prayer and Sacrifice Gâ—nad Schol. in defens CoÌ„cil Floraent def â— cap. 3. for the deade was a tradition of the Apostles That which the Laâ—â—nes call purgatorium purgatory they of the Greeke Church name catharterion a purging place They were onely Scismaticorum Sectatores followers of Scismatikes which denied it This is likewise confessed Relation of Relig. c. 53. 54. 55. by our English Protestants and knowne vnto all trauaylers either into the contries or writers of the Greekes Now let vs see whether it was the doctrine of the Apostolike age or noe The Greeke Patriarke hath before affirmed it So will our Protestants hereafter And the Apostolike men of this age affirme and proue it Sainct Clement saith his Master and predecessour Sainct Clem. Rom. Epist 1. Peter among other things did teach mortuos sepelire diligenter corum exequias peragere proque eis orâ—â—e eleemosynas dare To bury the deade and diligently performe their funerals and pray and giue almes for them He deliuereth further how in their publike Constitut Apost l. 8. c. 19. Church seruice and Sacrifice of that time among their prayers for other necessaries they prayed for the faithfull departed out of this world Pro ijs qui infide quieuerunt oremus And from Iames Alphaeus named the Brother of our Lord frater Domini he setteth downe the manner how the Deacon vsed publikely to giue warning in the time of the holy Sacrifice to pray for the soules of the faithfull deceased deliuering the very prayer commonly vsed in such cases directly proueing a place of Purgatory and prayer for the deliuery of the faithfull departed from thence with a remission of all punishment they had deserued and were to suffer vntill they were by such meanes freed thereof Pro defunctis qui in Christo requieuerunt L. 8. supr cap. 47. iuxt al. 40. 41. postquam Diaconus edixit orandum esse adiunget etiam haec oremus profratribus nostris qui in Christo requieuerunt vt Deus summae erga homines charitatis qui animam defuncti suscepit remittat ei omne peccatum voluntarium non voluntarium propitius illi factus collocet eam in regione piorum qui laxati sunt in sinu Abrahae Isaac Iacob cum omnibus qui à saeculo condito Deo placuerunt vnde fugit dolor maeror gemitus And againe ipse nunc respice hunc seruum tuum quem in aliam sortem elegisti assumpsisti condona ei si quid tum volens tum
19. manner how Bishops should not suffer sinners to enter into the Church vntill they had done pennance as he should thinke fit and then to forgiue them Cum aliquem peccauisse cognoueris iube cum foras eijci ingressique pro eo rogent Tunc iubebis illum iuuare expendens an paeniteat dignus sit qui in Ecclesiam omnino recipiatur afflictum illum diebus ieiuniorum pro ratione peccati hebdomadas duas vel tres vel quinque vel septem dimitte Where the graunting of pardon and Indulgence more or lesse is referred to the Bishops iudgmeÌ„t and discretion And Cap. 21. further omnium curam habeat Episcopus Poenitentibus remissionem concedere oportet Recognosce ô Episcope dignitatem tuam quod sicut ligandi potestatem accepisti sic etiam soluendi Obtinens igitur soluendi potestatem recognosce teipsum secundum dignitatem loci tui in hac vita versare sciens quod de pluribus rebus ratio abs te requiretur Cui enim inquit depositum est Luc. 12. multum abundantius repetetur ab eo Nam peccati expers reperitur nemo excepto eo qui propter nos factus est homo Quoniam scriptum est nemo mundus à Iob 25. sâ—â—â—â—bus neque si vnum diem vixerit Where pardons and Indulgences are commaunded and the necessity of them among all men sinners deliuered He teacheth the like thus againe peccantem caâ—â—iga Lib. 2. Const Apost c. 21. Cap. 21. ieiunio afflictum remissione releua ingemiscentem recipe And leauing all to the Church to impose pennance to alter chaunge ease or giue pardon release and giue Indulgence of it he addeth nolite pro omni peccato eandem sententiam ferre Cap. 52. sed vnicuique propriam poenam statuite cum multa prudentia Alios minis subijcies alijs subsidijs pauperum alios ieiunijs affliges alios segrcgabis pro delicti magnitudine Diuersis delictis diuersas poenas imponatis Si poenitentem non receperis insidiatoribus trades Cap. 14. oblitus Dauid dicentis ne tradas bestijs animam confitentem tibi Si quis Episcopus aut presbyter cum qui à Psal 73. Can. Apost can 51. peccaco reuertitur non recipit sed reijcit deponitor eo quòd Christum offendat qui dixit ob vnum peccatorem qui resipiscat gaudium oboriri in coelo And Sainct Ignatius earnestly vrgeth to take Ignat. epist ad Philadelp mercy of and pardon penitent sinners and receaue them with all gentlenesse as a meanes to bring them from sinning to saluation Obsecro vos quot-quot paenitentia ducti redierint ad vnitatem Ecclesiae suscipite illos cum omni mansuetudine vt per bonitatem This doctrine of IndulgeÌ„ces vsed in Britaine from the first conuersion thereof to Christ Girald Cambren descriptione Cambr. cap. 18. patientiam vestram resipiscentes ex diaboli laqueis digni iam Christo facti salutem consequantur aeternam in regno Christi And to come home to this our owne contry of Britaine Giraldus Cambrensis an old learned Bishop and greate antiquary entreating of the first faith and Religion of the Britans de antiqua fidei fundatione Christianitatis amore deuotione saith they euer coÌ„tinued in the same among other customes and obseruances kept froâ— the time of their first conuersion their Churcheâ— had farre greater Immunities priuiledges or Indulgences then in other places Ecclesiae istorum longâ— maiorem quà m alibipacem habent These Indulgences here did farre exceede them which the Canons graunt Longè Canonum Indulgentiam excedente An euident argument they were more auncient then the Canons And being as hâ— teacheth without Innouation or chaunge eueâ— from the first conuersion of this Kingdome and the Apostles time Which our oldest antiquities warranted both by Catholike and Protestant historians and our Protestants themselues will thus proue vnto vs. They testifie with Antiquity that Io. Bal. l. 1. de vit Pont. Roman in Eleut Robert Barn in vit pont Rom. in eod Pope Eleutherius was bonus paterfamilias a good Steward of Gods Church And King Lucius entreated him to be ioyned to the Christian faith and Church which was then and had beene from the beginning Lucius Britanniae Rex Christiano caâ—â—i cum suis subditis adiungi à pontifice petijt per literas And hee so effected it that the BritaÌ„s were coÌ„firmed and strengthened in the doctrine which they had receaued from the Apostles and the whole Kingdome here professed it Eleutherius vt bonus paterfamilias effecit vt confirmatis consolidatis Britanâ—is in suscepta prius ab Apostolis doctrina totum illud regnum in eius fidei verbum iuraret And this Apostolike faith and doctrine was the same which this good Pope S. Eleutherius and the Romans then Bal. lib. de Script Brit. centur 1. in Eluana Meduino Godw. conu of Brit. and the Christian Britains here also professed as these Protestants and all Antiquaries agree saying that the first preachers to King Lucius were Apostolike men or instructed by them per Apostoliâ—os viros in Christo renati and our King sent for this Apostolike faith to Pope Eleutherius at Rome literiâ— suis Rex Lucius apud Eleutherium Pontificem egit vt apud Romanos Christianorum adscriberetur numero And the Apostolike Catholike faith which was Io. Bal. sup Io. Leland Assertion Arthurij Charta S. Pâ—tricij Antiq. Glastenien tab lign in membran affix Guliel Malmesbur l. de antiquitat Coenob Glasten Acta per legat Crapgr Catal. in S. Patricio Io. Leland in Arth. here at Rome and from thence sent and confirmed here in this question of Indulgences was the same which the present Roman Church now professeth For wee reade in the old Acts of those legates which S. Eleutherius sent hither recommended by these Protestants for authenticall as written by themselues Fugatius Damianus vt apud posteros clariora perdurarent membranis his dedâ—runt Acta per legatos inde ad nos peruenerunt and many other antiquities That thâ—se holy Legates procured 10. yeares of Indulgence for all visitours of that sacred place of Glastenbury Sancti Phaganus Deruianus perquisierunt ab Eleutherio Papa qui eos miserat decem annos Indulgentiae And these old Acts did testifie that the same holy Legates obtained 30. yeares of Indulgence for all Bishops that should with deuotion visit the chappell there builded in honour of S. Michael the Archangell Dicebat eadem scriptura quod venerandi Phaganus Deruianus perquisierant triginta annorum Indulgentiam omnibus Episcopis ipsum locum ob honorem beati Michaelis pia voluntate visâ— tantibus The old Manuscript antiquities of Glastenbury set downe the names of almost an hundred holy and auncient Bishops which had giuen Indulgences to that holy place Wee cannot but Iudge the like of other Churches and places whose monuments haue not beene so happily preserued And this is
dâ—e 4. inf octau assumpt â— Mariae Dam. supr alij holy body Multi ex Sanctis fratribus nostris corporis quod authorem vit ae Deumque recepisset videndi causa conuenissemus ador at autem Iacobus frater Domini Petrus maximum antiquissimumque Theologorum columen The tradition of the Church plainely expoundeth their pilgrimage thither to worshippe that sacred body corpus quod Deum susceperat adorare And so then did And an Angelicall vision was seene and an heauenly harmony continued three dayes there Visio apparuit Angelica audita est psaâ—nodia caelestium potestatum Where wee see that both the Apostles and disciples of Christ liuing on earth and the Angels in heauen gaue honour and reuerence to this holy relike Greate was the Matth. c. 14. Ruffin l. 2. c. 28. Theod. l. 3. c 6. Niceph. l. 10. c. 13. l. 1. c. 19 Metaph. 29. August honour and reuerence which the disciples of S. Iohn Baptist did vnto his holy body both as the Scripture and other writers witnesse when nothing respecting the rage of his most potent persecutours they honorably buried it carrying it out of Herodes iurisdiction vnto Sebaste in Samaria to giue it due honour more freely where also the reliks of Eliseas the Prophet were buried and reuerenced and so they continued in honour vntill the time of Iulian the Apostata when the Iewes and Gentiles maligning the greate honour the Christians did vnto them tooke them out of their shrines mixed theÌ„ with the bones of beasts burned them together and scattered their ashes into the ayre which antiquities terme the greatest and horrible wickednesse Illud omnium maximè indignum Sâ—bastianae in Palâ—stina est admissum Ossa namque Elisaei Prophetae Ioannis Baptistae loculis suis extracta irrationalium animantium ossibus ô immanem audaeciam mista atque ignitradita in cineres redacta atque in aerem disiecta sunt The auncient Fathers and Antiquities say that S. Iohn Baptist his disciples buried his body in a famous place with greate reuerence eum discipuli furtim sublatum cum solemni veneratione in celebri Metaphrast de exportat man San. Io. Bapt. extra Antiochiam Gulielm Eiseng centen 1. part 5. dist 7. Matth. westm chron an 458. quodam apud Sebasten Palâ—stinae sepeliere loco Simon Metaphrastes and others write that S. Luke the Euangelist with much difficulty procured his right hand and carried it to Antioch his natiue place and from that time vntill Iulianus his persecution it remained therein greate honour doing many miracles Ab illo tempore sita est manus illa apud Antiochiam in magno honorâ— habita iugis quae in ea habitat gratiae fidem faciens miraculis ad Iuliani Imperatoris vsque tempora The auncient learned French Bishop Gregorius Turonensis writeth that a noble matrone of that contry brought with greate reuerence part of the blood of that greate Martyr Christ yet liuing vnto the City of Vaseus where building a Church in his honour shee placed it one the Altare Concham Gregor Tur. in lib. in glor plur Marâ—yr cap. 12. Mat. West chronic an 458. argenteam praeparat truncatique martyris cruoremin patriam detulit apud vasatensem vrbem aedificata in eius honore Ecclesia in Sancto altari collocauit His head though concealed and hidden by his wicked Murderesse was yet after found and kept with greate honour Such reuerence and deuotion was vsed to the reliks of the Apostles and other Saints of this age All hystories are full of the greate honour done to the holy bodies of S. Peter and S. Paul at Rome And their Tombes reuerenced as Trophies euen in this age presently vpon their deathes as most auncient Gaius Epist-ad Proclum Euseb lib. 2. hist c. 25. writers are witnesses Ego Apostolorum Trophaea ostendere possum Etenim siad vaticanum vel ad viam Ostiensem abire voles Trophaea inuenies eorum qui Ecclesiam hanc Romanam fundarunt And pilgrimadges were made thither to reuereÌ„ce them and the Reliks of other Martyrs there from remote parts of the world as Persia Afrike and others in the storming times of the first persecutions and the pilgrims themselues euen whole families all most as S. Marius and S. Martha his wife with their two holy Sonnes S. Audifar and S. Abachum were Martyred for such holy deuotions Marius Breuiar Rom. die 19. Ianua Martyrolog Rom. Bed Martyrol 19. Ianuar. Vsuar die 20. Ianua Sur. die 14. Febr. Martyr Roman 22. Nouemb. Vsuard eod die Bed die 21. Greg. l. 3. ep 30. ad Const Aug Abdias certam Apostol l. r. Marcell Petri discipul in vit Petri Linus in past Petri. Presbyter Diacon Achaiae in Passion S. Andreae Bed Ado prid cal Dec. Anton. part 1. Petr. de Natal l. 1. c. 8. Sur. lippel die vlt. Nouemb. in S. Andrea Greg. Turon l. in glor mart cap. 30. Anton. part 1. tit 6. Doroth. Synop. Theodor lect l. 2. Bed vsuar Martyr in S. Iacob Anton. part 1. Tit. 6. c. 7. Petr. de natal l. 6 c. 133. Vincet l. 8. c. 7. Mant. fast l. 7. Martyrol Rom. Callist Pap. 2. ser de translat S. Iac Leo 3. de translat eius Trithem l. de vir Illustrib Hieron l de Script Eccl. in Io Euang. Breuiar Rom. 27. Decembr Martyr Rom. Bed Vsuar â—od die Men. Graec. 6. câ—l Octob. Celestin Papâ— epist ad Syn. Ephesin Chrys hom in laudem 12. Apost hom 26. in Epist Pauli ad Heb. Anonymus antiq in vit Apostolorum in Ioanne persa nobili loco natus cum Martha coniuge pari nobilitate duâ—bus filijs Audiface Abachum Romam venerunt vt Martyrum sepulchra venerarentur So likewise S. Maurus out of Afrik ex Africa veniens ad Sepulchra Apostolorum And the Christians in the easte from whence these greate Apostles came to Rome so much honoured them as the Christian Romans likewise did that they would with greate honour to them and daunger to themselues haue translated them from Rome into the east soone after their death but that God miraculously decided the question for the Romans as S. Gregorie and other worthie Authours are witnesses They were buried by the Christians with greate honour and presently there was pilgrimadge waching praying and reuerence at their graues as there now is so much as the time of persecution would permitt The body of S. Andrew had the honour to be buryed with greate reuerence euen by Maximilla wife to Aegeas the Proconsul of Achaia who put him to dearh Sacratissimum illius corpus insâ—gâ—â— pudicitia sanctitate faemina Maximilla nomine Sâ—natrix suorum adiuta solatio cum omni reuerentia de cruce deposuit conditumque aromatibus honorificè sepeliuit And so it continued therein greate honouâ— with much resort of pilgrymes vnto it vntill the quiet time of Constantine when it was as many others translated to the Emperiall citie of Constantinople
two little syluer vessels full of the bloody sweate of Christ duo vascâ—la alba argentea cruore Prophetae Iesu sudore perimpleta All histories agree that the body of S. Ioseph was there preserued with greate honour and reuerenced with greate resorte of pilgryms to that and other Reliks there vntill these times of desolation and those holy Reliks gaue that glorious denomination to the happy place of their preseruing to be stiled camiterium Sanctum tumulus Sanctorum Hieronyn cont vigilant ep 53. ad Riparium Defider Gennad in catalog cap. 53. willet Antilog pag 13. Wotton des of part pag. 9. perkins probl pag. 81. Iouas Aâ—elian l. 1. Sedul alij Hieronym sup and Ripar dehderium lib. aduers vâ—gilant cap. 2. the holy Church-yard graue of Saincts and the like Vigilantius is remembred in histories to haue beene the first man of note among Christians which denied or impugned this doctrine and for that as other his singular assertions condemned for an heretik so our Protestants thus confesse Vigilantius was condemned of heresie for deny all thereof He lyued in the fourth hundred of yeares the Church of Christ neuer hearing of this heresie before and S. Hierome then liuing and writing calleth him for such stramage dreames rather Dormitantius a sleepy drowsy fellowe then Vigilantius a waking watchfull maÌ„ Negat sepulchra veneranda damnat que Sanctorum vigilias Ex quo sit vt dormitantius potiùs quà m vigilantius vocari debeat He calleth him an vnhappy man to be bewayled with floods of teares a stinking mouth breather of most silthy rotonnesse a monster to be abandoned to the vthermost part of the world Os saetidum putorem spurcissimum proferens Portentum in terras vltimas deportandum The last exception which our Protestants in this Inuocation and honour of Saincts Article make against the doctrine of the Church of Rome is thus registred by them The Romish doctrine concerning inuoation of Saincts is a fonde thing vainely inuented and grounded vpon no warrantie of Scripture but rather repugnant to the worde of God This is confuted by that is said before of the holy Reliks and Images of Saincts For if they as is inuincibly proued by the doctrine and practise of this age may and ought to be reuerenced their happy and blessed soules and Angels in eternall Ioye blisse must needs challeÌ„dge such dutie from them that liue and prayers may be offered to such perfected in celestiall knowledge charitie and Concil gangren epist can 14. 15. 16. Socrat Histor l. 2. cap. 33. Sozom. Histor Eccl. l. 3 cap. 13. Epiphan Hier. 40. Nicephor Hist l. 9. cap. 16. Hieron contra vigilant neuer chaunging blessednes The first among Christians suspected to haue denyed this Catholike doctrine and practise of the church of Christ was Eustachius by some Eutactus a Bishop in Armenia disallowing the Churches of Martyrs loca Sanctorum martyrum vel Basilicas as he is charged in the councell of Gangra wherein he was condemned for that and other wicked assertions and by other antiquities Yet Sozomen Nicephorus and others write how he sought to cleare himselfe from accusations And to speake of certaine things Vigilantius was the first knowne and certainely proued impugner of the Inuocation of Saincts as of worship to their reliks before spoaken of and was condemned for such a monster as is already declared And Eustachius for Socrat. Supr l 2. cap. 33. his singular boldnes in such things was degraded and his errours coÌ„demned in publik Councel Concilium Gangris in Paphlagonia coaâ—lum gradu Episcopali dimouit eiusque dogmata anathemate damnauit Morton Apolog. part 1. pag. 227. 228. Perk. probl pag. 89. 93 Ormer pict pap pag. 26. 27. Middlet papista pag. 129. Ephrem Syrus lib. de laudibus Ioseph Patriarchae This is sufficiently proued by our Protestant writers themselues openly confessing all antiquitie taught Inuocation of saincts Therefore few testimonies of this first age will be needfull in a confessed doctrine and practise of all ages with faithfull people Lesse was the knowledge of the Saincts deceased before the Passion of Christ then after when they were by that happy redemption in glory And yet S. Ephrem produceth the holy Patriarke Ioseph praying to his mother Rachel deceased O Rachel Rachel mater mea exurge de pulâ—ere intuere Ioseph filium tuum Suscipe Rachel filium tuum Audi mater mea cordis mei gemitum amarumque â—iulatum S. Ignatius in this age is a worthie witnesse that not onely the liuing which were present at the Ignatius epist ad Trallianos Passion of Christ did know behold and see it but the Angels in heaueÌ„ the soules of theÌ„ that were vnder the earth which arose with their bodâ—es at the Resurrection of Christ did likewise the same Crueifixus mortuus est videntibus coelestibus terrenis ijs qui subterra detinebantur caelestibus quidem inspicientibus nimirum incorporeis naturis terrenis verò vt Iudaeis Romanis caeteris qui tunc temporis Crucifixo Domino aderant subterraneis autem ijs videlicet qui plurimi cum Domino resurrexerunt If a man on earth and in body might though Ignaâ— epist ad Trallian extraordinarily know the Angels and spirituall things with their orders in heauen as S. Ignatius witnesseth of himselfe haec noâ—eâ—im much more do they know the things on earth Angelicos ordines Archangelorum militiarumque coelestium discrimina virtutum dominationumque differentias thronorum potestatumque distantias principatum magnificentias Cherubim Seraphimque excellentias spiritus sublimitatem Domini Regnum incomparabilem Dei Patris Omnipotentis diuinitatem Haec cum nouerim And he plainely teacheth in an other place that Ignat. epist ad Heronem the Angels in heauen and not onely God know our affaires on earth and haue regard of them and so witnesseth to S. Hieron Praecipio tibi coram Deo qui est super omnia coram Christo praesente Spiritu Sancto coram ministrantibus legionibus 1. Timoth. 5. custodi depositum meum So S. Paule the Apostle wrote to S. Timothie Testor coram Deo Christo Iesu electis Angelis vt haec custodias Where both the Apostle S. Ignatius acknowledge both knowledge and care of mens actions on earth to be in the holy Angels as in God himselfe though with a difference of the Creatour and excellent creatures S. Hierotheus Master of S. Denis the Areopagite as he termeth him testifieth and hee approueth it that all loue not onely of God but Angels also hath this nature that Superiour things Dionisi Areopag l. diu nom cap. 4. haue care of the inferiour and those conforme themselues to the Superiour Amorem siue diuinum siue angelicum siue spiritualem siue vt ita dicam animalem fiue naturalem vim quandam coniungentem miscentemque intelligamus quae superiora quidem impellit vt
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
buildeâ— before S. Ioseph and his holy companians caâ—â— hither and here founded by them wholly finished Antiquitat glast tabulis fix sup S. Augustinus in Ecclesia S. Edmundi Matth. parker Anâ—iquit Britan. c. 2. p. 3. edit Hanouiae an 1605. and perfected dedicated also to the blessed Virgiâ— Many Primi Catholicae legis Neophyta antiquaâ— Deâ— dictante repererunt Ecclesiam nulla hominion arte vâ— referunt constructam immo â—umanae saluti à Deo pâ—â—atam quam postmodum ipse caelorum fabricator mâ—ltis mirâ—culorum gestis multisque virtutum mysterij◠〈◊〉 Sanctaeque Dei Genitrâ—ci Mariae se consecrasse monstrauit This was in the â—1 yeare after the Passion of Christ and after the assumption of our lady 15. Anno post Passionem Domini 31. post Assumptioâ—eâ— Gloriosa Virginis 15. When few other Saincts in the lawe of Christ were deceased this life and then in heauen Thus were our Two first Churches dedicated here by greatest warrant to the honour of the blessed Virgin Mary Mother of God where shee assisted and protected her Suppliant Seruants and petitioners there And S. Bede with all Antiquaries Catholiks Protestants consenteth that the Britans kept their first faith inuiolate and whole vntill the cruell persecution of Dioclesian Bed histor Eccl Angl. l. 1. cap. 4. susceptam fidem Britanni vsque in tempora Dioclesia◠〈◊〉 inuiolatam integramque quieta in pace seruaâ—â—â— And when this Kingdom was generally â—â—â—â—erted which happend in the succeding age all â—â—â— Temples before founded to false Gods were by common and greatest authoritie in all opinions 〈◊〉 now whatsoeuer of the holy pope S. Eleuâ—â—â—â—iâ—s his legats and our holy kinge S. Luâ—â—us câ—â—â—nged into Christian Churches dedicated to God and his Saincts Templa quae in honore plurimoâ—â—â— Galfrid histor Briton l. 4. c. 19. Matth. west an 185. Deorum fundata fuerant vni Deo eiusque Sanâ—â—â—â— dedicanerunt So they dedicated Churches to â—â—â— holy Angels namely S. Michael the Archangel â—â—â—oured and prayed vnto him and he protected Antiquitat glaston manuscript epistol S. Patricij Capgr catal in S. Patric Ioseph Bed hist l. 1. c. 7. Matth. westin An. 303. Manuscript Antiq. Iacob gemen in vit S. Amphibali Cap grau in eod in S. Alban Gradual antiq miss Sarisb in festo S. Albani litan Angl. antiq ante bapt commend animâ— â—â—em Phaganus Damianus Oratorium aedificauerunt in honore S. Michaelis Archangeli quatenus ibi ab hominibâ—â— haberet honorem qui homines in perpetuos honores iâ—â—ente Deo est introducturus So they prayed vnto the Saincts as is euident in the Examples of Sainct Heraclius our Martyr at the death of our fist Martyr S. Alban praying to him and heard and helped by him And S. Amphibalus that conuerted Saint Alban thus prayed vnto him both to be assisted by him and the holy Angels Sancte Albane Deum nostrum depreceris vt mihi Angelum bonum obuiam mittat ne mihi praedo truculentus obsistere nec Iter meum pars iniqua valeat impedire So it was in all after times which I am not to speake of in this place but thus may end this tedious and confused Article stuffed with so many fulshoods and aunciently condemned heresies I may be more breife in the rest of their followeing Articles not conteyning so many particulars THE IX CHAPTER The 23. article examined THeir next Article the 23. in number is this â— is not lawfull for any man to take vpon him â—â— office of publik preaching or ministring the Sacrameâ—â— in the Congregation before he be lawfully called â—â— sent to execute the same And those wee ought to Iudgâ— lawfully called and sent which be thosen and called â— this worke by men who haue publik authoritie giuâ— vnto them in the Congregation to call and send miâ—â—sters in the Lords vineyard This is the whole Article wherein there is no controuersie with or againâ— the Church of Rome neuer allowing any foâ— Preists or publike ministers of the holy Sacraments but such as are duely and truely consecrateâ— in the Sacrament of holy orders onely ministreâ— by lawfully and Canonically Sacred Bishops aâ— the doctryne and practise of this Apostolike agâ— was as I haue proued before and S. Ignatius witâ— S. Ignatius epist ad Smyrnen others thus proue vnto vs Non licet sine Episcopâ— baptizare neque offerre neque sacrificium immolâ—â—â— neque Dochen celebrare sed quodcumque illi visâ—â— fuerit secundum beneplacitum Dei vt tutum raâ—â—â—sit saci at is No Sacrament could be ministred nothing done in the Church without the Bishopâ— authoritie and approbation No man could be â— Preist minister Sacraments or exercise any Ecclesiasticall order or function but onely such as werâ— Epistol ad Heron. consecrated thereunto by lawfull Bishops Nihâ—â—sine Episcopis facito baptizant sacrificant eligâ—â—â— manus imponunt And these Protestants themselueâ— both in their Booke of their pretended consecration Protest Booke of consecrat pref per tot artic 36. infra prot glosse vpon the same canons Iniunctious c. and their 36. Article hereafter intituled of Consecration of Bishops and Ministers as also their publik glosse therevpon and common practise do thus testifie The Superioritie and authoritie which Bishops and Archbishops do exercise in ordering â—â—d consecrating of Bishops and Ecclesiasticall ministers iâ— grounded vpon the word of God From the Apostles dâ—â—es hither to there neuer wanted à Succession of Bisâ—ops neither in the East nor westerne Churches And from the first nursing of their Religion here in England they euer by their publik proceedings allowed that consecration which was in the Romane Church and most willingly without any addition or ceremony allowed such as were so consecrated to be Preists Ministers and Ecclesiasticall men among them if they would in wordly respects and in externall shew giue any allowance to their Religion And at this day they contend to deriue their owne pretended Bishops and Ministers by Consecration from our Catholik Roman Bishops This Article as their glosse expoundeth it seemeth to haue beene made agaynst the Mancerians Them Rogers Analis vpon the b. of Articles art 23. allowed by the lawf authoritie of the Church of Engl. Anabaptists family of loue and such others risen vp in their ProtestaÌ„t Schoole denying externall Ordination and calling of cleargie men But being well examined it doth both free the Roman Church as is proued and they confesse and condemneth all Protestants in the world First for forreyne Protestants none of them take or clayme ordination true or pretended from eyther true or pretended Bishops and so by that is already saide are vtterly condemned by this Article And for our English Protestants which pretended a calling and ordination by Bishops they are in the same case by their owne decree in this Article for therein they say that men lawfully called and sent be onely they which be chosen and called by men who haue publike
authoritie giuen vnto them in the congregation Churche they meane to call and send ministers in the Lords vineyard But I haue proued before in particular and euery of their Articles more then halfe of them in order without excepting any one inuincibly confuted proue the same that these men art no part parcell or congregation of the true Church of Christ and so no men among them can pretend to haue authoritie publike or other to send Ministers in the Lords vineyard being themselues no members or parsons commaundeing or to be commaunded consecrating or to be coÌ„secrated therein much lesse to haue such publike authoritie in it as this Article appointeth for this busines Secondly there were no men amonge them at the makinge of these Articles nor at the birth of thir Religion here in the first yeare of Queene Elizabeth which had or possibly in their proceedings could haue any such publik authoritie to call and send Mininisters in the Lords vineyard For their whole congregation consisted of a woman Queene Elizabeth their pretended cleargie and others confessed meerely temporall men Lette vs take all these eyther ioyntly togeather as in parlament or by themselues seuerally and no such publik authoritie will be founde in them The Queene a woman by Sexe was neyther men nor man haueing such authoritie and their 37. Article denyeth any such prower in her eyther 〈◊〉 â—â—â—selfe or others All their pretended Bishops â—â—â—re by all Consistories Ecclesiasticall Tempoâ—â—ll euen the parlament and Iudgements in the Temporall lawe adiudged to haue no such authoâ—iâ—ie The first parlament of Q. Elizabeth which reâ—iued Stow hist in Q. Mary an 1. an 1. of Q. Elizabeth Parker Ant. Brit. in Tho. Cranmar Godwin Catal. of Bish. solpe Hollin hist of Engl. in Q. Mary Statutes of Q Eliz. K. Iames and K. Charles make Preisthood treason their Religion had not one true or pretended Bishop that had voyce in parlament that consâ—nted vnto it but all the Bishops which had and oâ—ely had such publik authoritie did disclayme â—nd disagree to that change the Temporall Lords â—â—ights and burgesses neyther had nor could giue which they had not such authoritie No forreyne Pope Patriarke Archbishop or Bishop did or could giue it here by their owne lawes For Q. Elizabeth King Iames and K. Charles by their parlaments and Statutes haue made holy preisthood Treason And this new Protestant Queene Elizabeth her Religion beginning here in the yeare 155â— and 1559. in her first parlament neuer had 〈◊〉 knowne publike allowed square rule forme â—â—nner Order or fashion whatsoeuer for any to hâ—ue publik authoritie to call make send or sette forth any pretended Minister vntil the yeare 1562. when their Religion was 4. yeares old and these The new Protestant booke of Consec an 2. Eduardi 6. in Parlam statut an r. Mariae Booke of arâ—icles an 1â—62 art 36. Articles were made in them the booke of King Edward the 6. about 10. or 11. yeares old when he sette it forth by parlament was first called from death werewith it perished in the first yeare of Queene Mary It hath beene pretended from a new borne Register of Matthew parker that hee was made a Bishop by Barlowe Scorye and 3. others by vertue of a commission from Queene Elizabeth and this new worke was acted on the 17. day of December but alas they had then no forme our order to do such a busines if they had beene such publik allowed and authorized men as this Article appointeth vntill 4. yeares after this pretended admittance alleadged to haue beene 17. Decemb. an 1559. And their owne publike confession is in the Register it selfe as they haue published it in Matthew parker their first pretended protestantly made Archbishope his booke and Register That none of those pretended Consecratours was admitted for a true or pretended Consecratour vntill after this supposed consecration of Matthew parker For they say from their pretended Register of Matthew parker Anno 1559. Matth. part cant cons Franc. Mason l. 3. c. 4. of cons p. 127. ex Regist Matth. park to 1. f. 2. 10. Godw. catal of Bish. in Canterb. 69. Matth. parker 17. Decem. by william Barlowe Ihon Scory Miles Couerdale Ihon hodgeskins by these Matthew parker was consecrated Archbishop of Canterbury the seuententh day of December in the yeare 1559. Their Catalogue of Bishops saith he was consecrated December 17. 1559. by W. Barlowe Io Scory and Ihon hodgeskins This is vtterly false and vnpossible by their owne testimonies and proceedings to be true For their owne Register as it is published in Matthew parker his owne writings proueth directly that two of these 4. pretended Consecratouts were neuer allowed for such or Bishops or any men hauing such publike authoritie in their Protestant Religion as this their Article requireth of necessitie to call and send Ministers These were Miles Couerdale and Ihon Hodgeskings neuer hauing any such power in Q. Elizabeth her time And for the other two william Barlowe and Ihon Scory they were not allowed by these Protestants â—â—â— Bishops or such men vntill Matthew parker â—â—â— as they pretend by their Register consecrated by them william Barlowe stiled before D. of Diuinine or a preist Regular was allowed for such a man vpon the 20. day of December 1559. 3. dayes Register Episcopor Protestant Angl. apud Matth. park antiquit Britanniae pag. 39. edit Hanouiae an 1605. altâ—â— matthew parkers pretended ordination by him Will Barlowe Th. D. Presb. Reg. Conf. 1559. Decem. 20. and the other Ihon Scory then sâ—iled onely Bachelour of Diuiuitie and preist Regâ—lar was also first allowed the same 20. day of December Ioh Scory Th. Bac. Presb. Regn. Conf. 1559. Dec. 20. And their owne catalogue of their pretended Bishops assureth vs further that this Matthew parker was amoÌ„g them Archbishop Godwyâ— Catalog of Bishops in Durham 58. Cutbert Tunstall of Conterbury in the month of Iuly before So he could haue no consecration true or pretended by their owne proceeding I adde further concerning the pretended Register by which they haue thus vainely claymed an Inualid Title to Ecclesiasticall function and orders sette out in the booke of their first pretended Protestant Archbishop Matthew parker printed at Hanouia 1605. called Antiquitates Britannicae of the Archbishops of Canterbury there is no worde our mention at all of any such thing in that old manuscript copie thereof which I haue seene and diligently examined And any man reading the printed booke will manifestly see it is a meerely foisted and inserted thing hauing no connexion correspondence or affinitie either with that which goeth before or followeth it And conteyneth more things done after Matthew parker had written that Booke But of this their new founde consecration I shall entreate more largely hereafter in their 25. and 36. Articles whither it more properly belongeth and there vtterly disable it for making or leauing among them either true Bishop Preist or any other Ecclesiasticall person
at all THE XII CHAPTER The 24. article Likewise examined and condemned by this first Apostolike age and writers therein THe 24. article is this It is a thing plainely repugnant to the word of God and the custome of the primatiue Church to haue publike prayer in the Church or to minister the Sacraments in a tongue not vnderstood of the people What is agreable or repugnant to the word of God the Church of God as those Protestants haue confessed before is the best witnesse and interpreter and of necessity it must needs be so in such things as be graunted to be agreable or repugnant vnto both as this question is The word of God extendeth both to that which is written in Scriptures and the vnwritten preserued in the Church without such canonicall writing otherwise which is vnpossible God might be contrary to himselfe and his word contrary to his word which is blasphemous to say or write And in this question of the publike Church seruice finding no prescript forme order or office nor of what language or tongue it is to be vsed in the written word of God wee must needs resorte to vnwritten tradition and the custome of the primatiue Church to finde it forth And wee finde in all the publike offices of the Church in this age ascribed to S. Peter S. Andrew S. Matthew and S. Iames Apostles to S. Marke Euangelist S. Clement successour to S. Peter at Rome and whosoeuer in antiquities is taken to be Authour or composer of any liturgy Masse or publike seruice or forme of prayers in the Church in this time they were all first penned and after practised in all places wheresoeuer they were vsed in the learned common languages and no where in any barbarous or vulgar tongue of any particular Prouince or Contry All histories their oldest manuscripts and generally receaued tradition witnesse they were in the Greeke or Latine tongue This is so manifestly Doue persuas p. 23. 24. c. oâ— prayer true that our Protestant writers do thus confesse it vntill of late since Protestant Religion began through out the west part of the world publike prayers were in Latine in the east part in Greeke euen among Edw. Sands Relation of Relig. c. 53. or 54. those nations to whom the languages were no mother tongues Thus one of their Bishops with publike allowance Their first Protestant Archbishop Matthew Mat. Parker Antiq. Brit. in Aug. c. 17. p. 47. Parker writeth that the publike Church seruice named Masse Missa dicta did continue 200. yeares and more from Christs institution à Christi primo â—â—stituto vntill Pope Zepherine the 16. Pope did change it to a better matter and forme Donec eam Zepherinus 16. Romanus Pontifex quorundam suasioâ—ibus ad pulchriorem materiam formamque mutare voâ—uit And this Masse was the same which sainct â—ames vsed at Hierusalem and sainct Peter in the â—asterne Contries And when this man and other Protestants come to set downe what change S. Zepherine Pope made in the holy Masse it was â—ot to change it into a Vulgare tongue but he a Roman Zepherinus Romanus kept it still vnchanged in the Latine tongue as all his predecessours had Damas Pont. in Zepherino Magdeburg in eod Rober. Barns in vit Pontif. Rom. in eod Bal. l. 1. act Pontific Rom. in Zepherino Robert Barnes alij in Alexandro Sixto Telesphoro done before in the west and Latine Church onely he tooke away wodden chalices vsed then in some places ordaining better and in this all writers Catholikes and Protestants agree Vitreos calices pro ligneis ordinauit And wheresoeuer there was any thing changed or added in the Masse it was as these men confesse euer done in the Latine tongue Alexander Romanus ad Adriani tempora peruenit Iâ— Missa pridiè quam pateretur vsque ad haec verba HOC EST CORPVS MEVM addidit ad memoriaÌ„ passionis Christi inculcandaÌ„ Sixtus Romanus vt SANCTVS in coÌ„munione Eucharistiae ter caneretur ordinauit Telesphorus Graecus GLORIA IN EXCELSIS DEO esse in Missa caneâ—dum praecepit These be all the additions changes they finde in the holy Masse before S. Zepherines time before which S. Eleutherius Pope had publikely sent it into Britaine and S. Lucius our King here publikely receaued it and all those additionâ— were taken out of Scripture not then translated into any vulgar vnlearned language So they prouâ— of all additions after all euer made in the Latine tongue except some very few in the Hebrew anâ— Greeke in the whole Latine Church And this iâ— vnquestionably conuinced out of the publike offices of he Church of Christ whether the Sacrificâ— of Masse or the rest Matins Laudes houres euen songe compline or whatsoeuer to be termed publike prayer of the Church for the farre greateâ— part of all these consisteth of the holy psalmes anâ— other parts of Scripture all bookes thereof publikely reade euery day and the psames euery weekâ— yet none of these were in any vulgar tongue in thâ— age nor many after this time The rest which is contained in the Catholike Church Creeds Prefaces Hymnes Antiphons or â—hat else amont not vnto the tenth part of what is taken from Scriptures and yet these were deliuerâ—d to the Church in learned toÌ„gues in them composed and not in other Wee are assured by Scriptures and good histories that the Apostles 72. disâ—â—ples and other holy Cleargy men in this first age preached in all nations they prayed and had publike prayers in many contries and in them founded Churches and must needs leaue some forme of such publike seruice for them they conuerted But wee are assured againe both by Scriptures and such antiquities that they all had not the guift of tongues numquid omnes linguis loquuntur and sainct 1. Cor. 12. Paul reckoneth it for a singular guist and priuiledge in himselfe to speake in all languages gratias 1. Cor. 14. Godwin Conuers c. 3. p. 36. Io. Leland in commentar Ant. Brit. v. Britanniae Io. Caius hist Cantabr p. 19. ago Deo quod omnium vestrum linguis loquor And our Protestants themselues with other antiquaries â—onfesse that these renowned men did preach in many places by interpretours and diuers Barbarous nations where they preached had then no vse of letters to write any thing at all in their owne laÌ„guage much lesse formes and offices of publike prayers which were and of necessity to be vsed in all Churches and by all Preists And in this condition was this Kingdome of Britaine all Gallia now Fraunce and other parts where the Druydes ruled not vsing letters and writing because all nations were then accompted and called by the Romans Barbarous in that and such vnciuill respects Some write the Greeke letters were vsed in Gallia but if it were so they were by the same authority very vnperfect many added afterward to bringe that writing to perfection and no history mentioneth that euer any forme of publike prayer or
such office was so written or deliuered among or to that people in this or any after time but the contrary that the first publike office Church seruice they had in this age was brought thither from Rome and so the Latine tongue This is proued by the French Annals testifying Annal. Gallic Matth. westm an 94. Clem. Roman Ep. that the first Apostles of that nation were sent vnto them by S. Peter and his successour S. Clement at Rome Our old brittish history of the first institution of Church seruice prima institutio varietas Ecclesiastici Seruitij as our Peotestant Antiquaries name it testifieth plainely that S. Trophimus Bishop of Arles and Sainct Photinus Bishop of Lyons disciples of S. Peter the Apostle did deliuer in all Gallia the Romane order and forme of Church seruice Beatus Trophimus Episcopus Arelatensis Manuscript antiq Britan. de prima Instit Eccles officij Sanctus Photinus Martyr Episcopus Lugdunensis Discipulus S. Petri Apostoli Cursum Romanum in Gallijs tradiderunt And it citeth others more auncient in this sense And addeth that this Church seruice was after sent to S. Clement at Rome by the Bishops and Martyrs of Gallia to be approued by him and all the Churches of Zozimus Pap. epistol ad Episcop Galliae de priuileg Eccl. Arelat tom 1 concil Martyrol Roman die 29. Decem. in S. Trophinius Fraunce then embraced that Order that of Arles being there the cheife Metropolitane Church from which and S. Trophimus all others there as Pope Zozimus is an able witnesse receaued light and direction Metropolitanae Arelatensium vrbi vetus priuilegium minimè derogandum est ad quam primum ex hac sede Romana Trophimus Summus Antistes ex cuius fonte tota Gallia fidei Riuulos accepit directus est So hath the old Romane Martyrologe and diuers others And So it must needs be by all antiquitie consenting that all Gallia receaued the water of life from the same foūtaine the Church of Rome both with their forme and order of Church seruice and other directions in Religion all their first Apostles and pastours with full instruction and power being directed and sent from them as sainct Martial sainct Denys the Annal. Gallican Eccles Martyrolog Roman Bed Adon. vsuard in his Sant Matt. westm an 94. mult al. apud Guliel Eisengren centen 1. part 5. dist 3. Henric. Erford cap. 5. Monsterus in Cosmogr in German Antonin part 1. petr de natal l. 10. vincent l. 9. Annal. Eccl. Treuer Tungr meten Martyrolog Roman Beda vsuard Ado die 15. Maij. Breu. Toletan cal maij Areopagite sainct Lucianus sainct Eutropius sainct Eugenius sainct Ionius sainct Timotheus sainct Apollinaris sainct Aphrodisius sainct Sanianus sainct Potentianus sainct Altnus sainct Totaldus sainct Iulianus sainct Fronto sainct Taurinus sainct Paulus Narbonensis sainct Staurinnus sainct Astremonius sainct Gratianus sainct Firmius and others sent from Rome thither in this age in which time also sainct Peter the Apostle sent into Germany sainct Egistus sainct Clement vncle to sainct Clement the Pope sainct Eucharius sainct Valerius sainct Maternus sainct Mansuetus and many others The Apostles of Spaine were sent thither also from Rome in this Time namely sainct Torquatus Ctesiphon Secundus Indalitius Caecilius sainct Hesychius sainct Euphrasius and others In Hispania Sanctorum Torquati Clesiphontis Secundi Indaletij Caecilij Hesichij Euphrasij qui Romae à Sanstis Apostolis Episcopi ordinati ad praedicandum verbum Dei in Hispanias directi sunt And to proue that all nations in this part of the world called the Latin Church receaued their first Bishops preists cleargie men with their Church seruice from Rome S. Peter or his Successour in this age S. Clement his Successour so speaketh from S. Peters owne direction and testimonye Episcopos per Clem. Roman epist 1. singulas Ciuitates quibus ille S. Petrus non miserat iuxta Domini praeceptionem nobis mittere praecepit Quod etiam facere inchoauimus Domino opem ferente facturi sumus Aliquos verò ad Gallias Hispaniasque mittemus quosdam ad Germaniam Italiam atque ad reliquas gentes dirigere cupimus And euen to such barbarous and sauage contryes as had not vse of letters and learning ferociores rebelliores gentes This Kingdome of Britayne excepting the Scotts when they came hither had euer learned men and of ciuilitie as the Druids their cheifest being here and others Yet after the coming and rule of the Romans here at and after the birth of Christ his Religion preached in this contry the latin tongue was vsuall to all of qualitie no man might beare office but such as vnderstood it all publike guifts donations charters priuiledgs and Records whatsoeuer both as old and late Catolike and Protestant Antiquaries proue were performed and written in the latin tongue and onely the vulgar people vsed thcir vulgar language and yet corruptly without writing Coniectura ducor Io Leland in commenrar antiq voc Britan. v. Britannin Cains histor Cantabrig p. 19. eo tempore vulgus Britānorum ineruditissimum fuisse ac prorsus non potuisse linguae suae voces depingere Quamdiu Imperium Britanniae in Prouinciam reductae penes Romanos stabat tamdiu necessè erat Britannis Magistratum gerere cupientibus latinè loqui Prouincialem linguam vulgus cum magna difficultate id quidem corruptè discebat Tabulae donationum omnes rationes alicuius momenti latinè fiebant By which it is euident that their publike Church seruice must needs also be latin in which onely as S. Bede with others proue all people Inhabitants here euer Bed histor ang l. 1. c. 1. studied and reade the scriptures from which it is taken Haec Insula quinque gentium linguis vnam eandemque summae veritatis verae sublimitatis scientiam scrutatur confitetur Anglorum videlicet Britonum Scotorum Pictorum Latinorum quae meditatione scripturaecaeteris omnibus est facta communis And as S. Gyldas writeth this Kingdome was by the reigning of the Romans there so latinized Gild. epistol de excid conquest Britan cap. 5. and Romanized that it was rather to be named Romana then Britannia vt non Britannia sed Romania censeretur And though the Romans had many Hands yet this in antiquities is aboue all named the Romane Hand Greek and latin Catholik and Protestant Antiquaries agree that S. Peter the Apostle who deliuered that latin Church seruice which the Romans vsed and brought into Fraunce by his disciples as is proued before preached in this Kingdome stayed here longe time longo tempore moratus founded vs Churches consecrated S. Symeon Metaphrastes in S. Petro. Euseb apud eund ib. Sur. die 29. Iuuij Cambden in Britannia prot Theater of greate Brit. l. 6. for vs Bishops Preists and Deacons Ecclesias constituit Episcoposque Presbyteros Diaconos ordinauit could deliuer vnto them no other Church seruice then
and the most holy Sacrament of the altar Now I will proue by this Apostolike age the doctrine and practise thereof that these fiue are and then were vsed and receaued for Sacraments and first of Confirmation the first ConfirmatioÌ„ a true Sacrament Clem. Rom. Constitut Apost l. 2. c. 36. which these men name and deny S. Clement testifieth this to be a Sacrament miâ—istred by Bishops with holy oyle and giuing the â—oly Ghost and grace all that these men doe or can â—equire to a Sacrament Quid dicemus de Episcopo â—r quem Dominus in ordinatione Spiritum sanctum â—obis dedit Per quem consignati estis oleo exultationis â— chrismate sapientiae per quem filij lucis facti estis per quem Dominus illuminatione vestra Episcopi manus impositionem testimonio suo comprobans in singulis vestrûm suam sacram vocem emisit This he further declareth making a SacrameÌ„t needfull to Christian Clem. Rom. epist ad IuliuÌ„ Iulian. perfectioÌ„ except necessity hindereth giuing grace that Peter and all the Apostles so taught and practised and Christ so instituted Omnibus festinandum est sine mora renasci Deo demum consignari ab Episcopo id est septiformem gratiam Spiritus sancti percipere quia incertus est vniuscuiusque exitus vitae Quum autem regeneratus fuerit per aquam postmodum septiformi spiritus gratia ab Episcopo vt memoratum est confirmatus quia aliter perfectus esse Christianus nequaquam poterit nec sedem habere inter perfectos si non necessitate sed incuria aut voluntate reman serit vt a Beato Petro accepimus vt caeteri Apostoli praecipiente Domino docuâ—runt S. Denis the Areopagite saith that they which Dion Areop l. Hierarch Eccl. cap. 4. Prope fin In contemp were baptized were brought to the Bishop to be confirmed Ducunt ad Hierarcham is virum vnguento quod maximè diuinos efficit insignit And further thus sheweth the Sacramentall power of this holy Vnction Vnguenti illa quae perficiendi vim habet perfusio eum qui initiatus est suauitate odoris fragrantem facit And plainely calleth it a Sacrament comparing it in that respect euen with the Sacrament of the altar assuring vs that was the opinion and doctrine of his Masters in Religion the Apostles Finitimum L. Eccl. Hietar c. 6. alterum Sacramentum quod praeceptores nostri vnguenti mysterium nominant Est igitur â—â— In contempl quod dixi mysterium quod nunc à nobis laudatur eiâ—s ordinis atque potestatis quae vim habet perficiendi â—â— quae Pontificem attingunt Itaque ipsum diuini praeceptores nostri vt eiusdem ordinis efficacitaâ—â—â— cuius est Synaxeos Sacramentum ijsdem saepe figuris atque imaginibus mysticisque descriptionibus ac sanctis verbis descripserunt It is the constant opinion and testimony of the Fathers that the Church of Christ receaued and ministred this Sacrament for a true and properly named Sacrament both by Scriptures and tradition So both the Latine and Greeke Fathers expound that passage and practise of the Apostles S. Peter and S. Iohn in the acts of the Apostles giuing grace to those that were baptized by others not Bishops by imposition of hands Imponâ—bant Act. c. 8. manus super illos accipiebant Spiritum sanctum And doe thereby proue that Bishops onely may minister this Sacrament Cum Philippus Diaconus esset Ephip l. 1. To. 2. Contr. haer c. 21. contra Simon Aug. lib. 15. Trin. c. 26. Hieron Dial. aduers Lucif Tom. 2. c. 4. non habebat potestatem imponendi manus vt per hoc daret Spiritum sanctum So hath S. Augustine S. Hierome others prouing this Sacrament both by Scripture and tradition of the vniuersall Church from Christs time In actibus Apostolorum scriptum est Etiam si scripturae authoritas non subesset totius orbis in hanc partem consensus instar praecepti obtineret Non abnuo hanc esse Ecclesiarum consuetudinem vt ad Ambr. c. 7. de ijs qui init mysterijs S. Basil libr. de Spirit sancto c. 27. Greg. Naz. serm in Sanctum lauachrum Ambr. in cap. 6. ad Hebr. Primas in cap 6. ad Hebr. eos qui longè in minoribus vrbibus per Presbyteros Diaconos baptizati sunt Episcopus ad inuocationem sancti Spiritus manum impositurus excurrat This S. Hierome writeth in the name of all both Catholiks and others S. Ambrose sainct Basile sainct Gregory Nazianzen and others haue the like S. Ambrose Primasius with others expound those words in the 6. chapter to the Hebrewes impositionis quoque manum in the very same sense in these words Impositionem manuum appellat per quam plenissimè creditur accipi donum Spiritus sancti quod post baptismum ad confirmationem vnitatis in Ecclesia à Pontificibus fieri solet S. Cyprian and his fellow Cypr. epist 72. Bishops in Councell speaking in the name of the Church calleth it a Sacrament as baptisme is si Sacramento vtroque nascuntur Tertullian also doth number it with the other Sacraments euer vsed in the Church and giueth both a visible externall signe holy Vnction and internall Tertull. l. de resurrect carnis Et libr. de praescript haeretic grace giuen thereby vnto it Caro abluitur vt anima emaculetur caro vngitur vt anima consecretur Caro signatur vt anima muniatur caro manus impositione adumbratur vt anima spiritu illuminetur Caro corpore sanguine Christi vescitur vt anima de Deo saginetur To come to our Primatiue Christian Britans The ChristiaÌ„ Britans of this opinion and practise Giral Cambr. descr Cambr. c. 18. cum approb Prot. Dauâ—dis powelli Theol. prof ib. Golfrid monum histor Reg. Brit. lib. 12. c. â—8 their learned old antiquary and Bishop writeth of them that from their first conuersion they held this for a Sacrament giuing grace that holy Vnction by a Bishop was vsed in it and all our first Christians in Britaine honoured and affected this Sacrament more then any other nation did Episcopalem confirmationem Chrismatis qua gratia spiritus datur inunctionem prae alia gente totus populus magno pere petit This wee may easiely learne by the example of their King Cadwalladar which went to Rome to be confirmed by the Pope there Cadwalladrus abiectis mundialibue propter Deum regnumque perpetuum venit Romam à Sergio Papa confirmatus But wee need not stand vpon particular Theod. lib. de fabul haeret Lindan Dubitant Dial. 2. prateol Elen. l 12. in Nouatianis examples when wee haue a generall graunt before that all the Britans totus populus both by old and new Catholike and Protestant historians were so deuoted to this holy Sacrament And both Theodoret and others do proue that they were onely the Nouatian heretiks which by no antiquity euer
entered into Britaine which denied holy Vnction to be vsed in this Sacrament Negligant confirmationem habere olei sacri illinitionem And our English Protestants themselues by their owne most authorized and allowed proceedings haue doe condemne this their article doctrine in this point For first in the publike correctioÌ„ of their religion at Hampton court King Iames being present Conference at Hampton p. 10. 11. and consenting they thus decree Confirmation is an Apostolicall tradition That Confirmation deliuered by the Apostles is a SacrameÌ„t is proued before Secondly these Protestants confesse and decree that the order of Bishops hath euer beene in the Church from the Apostles time but these men not condemning all forrayne Protestants and in denying to Bishops onely power to make Preists and Clergy men leaue no act of Order peculiar and proper to them if they deny confirmation to be a Sacrament and by them onely to be ministred for all others are lawfully ministred by Priests noe Bishops And these our English ProtestaÌ„ts by the greatest power they haue haue set fourth and vse a publike forme and manner of ministring confirmation by them onely which they pretend to be Bishops among them In which they proue it in their proceedings and by the doctrine of this very article for supposing their opinion though false that holy Vnction is not necessary in this practise of Confirmation English Prot. Communion booke Titul ConfirmatioÌ„ Et tit Catechisme they requiring onely two things needfull to a Sacrament a visible signe or ceremony ordained of God and grace giuen thereby thus propose and practise both first they say and direct The Bishop shall lay his hand vpon euery childe seuerally And that in their Iudgment it is a signe and ceremony ordained Communion Booke supr §. alliuinghly of God and that grace is thereby giuen their pretended Bishops in ministring this to children thus proue wee make our humble supplications for these children vpon whom after the manner of the Apostles wee haue laide our hands to certifie them by this signe of thy fauour and gratious goodnesse towards them Therefore being a signe vsed by the Apostles giuing and certifying grace by this very article and their owne definition of a Sacrament before this of Confirmation must needs by their Religion be a Sacrament in the same degree as they allowe baptisme and the Eucharist to be This their communion booke is daily practized by them in all their Churches vsed both before and after these articles were ordained and at this present and supported and warranted with the greatest allowance their religion or any or point therein by their owne proceedings possibly can haue Queenes and Kings supremacy Parlaments Iniunctions Canons Conuocations publike approbation and practise of all their pretended Bishops or named Clergy men THE XII CHAPTER Pennance so called in this article and by Catholikes The Sacrament of Pennance was so iudged and vscd in this Apostolike age THâ— next SacrameÌ„t of the Catholike Church which this Protestant Article demeth to be such is the Sacrament of Pennance S. Ignatius in this Apostolike age giueth power vnto Pennance to bringe sinners both to the vnity of the militant Church on earth and inherite euerlasting life in heauen Obsecro vos quotquot poenitentia ducti redierint Ignat. epist ad Philadelph ad vnitatem Ecclesiae suscipite illos cum omni mansuetudine vt per bonitatem patientiam vestram resipiscentes ex diaboli laqueis digni iam Christo facti salutem consequantur aeternam in regno Christi And writeth how Christians were then bound to admonish and exhort sinners to pennance Oportet eos commonefacere ad poenitentiam cohortari si forte manus dent monitisque cedant S. Denis the Areopagite deliuereth the manner of penitents and pennance to haue beene then as the Catholiks now vse the penitent to kneele to the Preist and with sorrowe confesse his sinnes and the Preist by absolution to forgiue them and so iustifie the penitent sinner and greately reprehendeth one Demophilus for hindering it saying it was the order of discipline then Tu vt tuae literae indicant procedentem Dion epist aâ— Demophil ante med Sacerdoti impium vt ais peccatorem nâ—sâ—io quo pacto contra disciplinae ordinem astans calce abiecisti Adhuc cum ille quidem quod oportuit fateretur se ad peccatorum remedium quaerendum venisse tu non exhorruisti sed bonum Sacerdotem ausus es lacâ—rare conuitijs miserabilem eum dicens quòd poenitentem impium iustificasset S. Ignatius maketh it one of the IgnaÌ„t epist aâ— Heronem Sacraments ministred by Preists Baptizant sacrificant eligunt manus imponunt S. Clement setteth it downe for a tradition of S. Peter and the other Apostles to confesse all sinnes vnto the Pastours of their soules and to rceaue cure and remedy from them Si forte alicuius cor vel liuor vel infidâ—lâ—tas Clem. Rom. epâ—st â— vel aliquod malum ex his quae superius memorauimus latenter irrepserit non erubescat qui animae suae curam gerit confiteri haec huic qui praeest vt ab ipso per verbum Dei consilium salubre curetur And he addeth afterward from the mouth of S. Clem. Rom. sup epist 1. Peter Instruebat actus suae vitae omni hora custodire in omni loco Deum respicere firmiter scire cogitationes malas cordi suo aduenientes mox ad Christum allidere Sacerdotibus Domini manifestare S. Peters instruction was diligently to take knowledge euen of the euill cogitations of the hart and to confesse them to the Preists of God He saith in an other Constitut Apost l. 2. cap. 49. place that penance is like vnto baptisme Erit ei in locum lauachri impositio manuum He setteth downe the verie manner of enioyning penanc according to the qualitie of the sinnes committed dayes or weeks in fasting and penance Afflictum diebus Cap. 19. Ieiuniorum pro ratione peccati bebdomadas duas vel tres vel quinque vel septem dimitte dicens ei quaecumque conueniunt ad peccatorem corripiendum And he expoundeth those words of Christ in the ghospel of bynding and loosing of this Sacrament as others after him do Paenitentibus remissionem concedere oportet Cap. 21. Recognosce ô Episcope dignitatem tuam quod sicut ligandi potestatem accepisti sic etiam soluendi Obtinens igitur soluendi potestatem recognosce Pennancea Sacrament among the Britans tâ—ipsum secundum dignitatem loci tui in hac vita versare It was so generally a receaued truth here in Britaine that euen when our Protestant Antiquaries confesse our Christian Britans kept their first faith inuiolate the contrary was adiudged heresie and a King himselfe frequard summoned Hector Boeth l 9. Scotor Hist fol 179. Georg. Buch. l. 5. Rer. Scotir Reg. 52. and proceeded against for laughing at the Baptisme of
Preist is to offer Sacrifice and Minister other Sacraments and Deacons are to Minister vnto them in such holie mysteries and so must needs haue power giuen them accordingly in their consecration and this was so with the Apostles and Ignat. epistol ad Heronem Diaconum the first Preists and Deacons Sacâ—rdotes sunt Tâ— verò Diaconus Sacerdotum Minister Baptizanâ— sacrificant manus imponunt tu verò illis ministras vt Sanctus ille Stephanus Iacobo presbyteris qui Epistol ad Trallian erant Hierosolymis Oportet Diaconos mysteriorum Chtisti ministris per omnia placere nec enim ciborum potuum ministri sunt sed Ecclesiae Dei administratores Ipsi itaque tales sunt at vos reueremini illos vt Christum Iesum cuius vicarij sunt Episcopus Typum Dei Patris omnium gerit presbyteri verò sunt consessus quidam coniunctus Apostolorum chorus Sine his Ecclesia electa non est nullasine his Sanctoruâ— congregatio nulla Sanctorum electio Quid Sacerdotium aliud est quam sacer caetus consiliarij assessoreâ— Episcopi Quid verò Diaconi quà m imitatores Angelicarum virtutum quae purum inculpatum ministerium illi exhibent vt sanctus Stephanus beato Iacobo Timotheus â—nius Paulo Anacletus Clemens Petro Qui igitur his non obedit sine Deo prorsus impurus est Christum contemnit constitutionem eius imminuit S. Martial deliuereth plainely a cheife and principall cause of the honour and excellencie of this Sacrament of holie Orders because among other eminencies thereof Bishops and Preists offer and Deacon assist them therein the most holie sacrifice of Christs bodie and blood vpon an holie Altar the very same which the Iewes did by malice offer Martial epist ad Burdegal cap. 3. when they crucified Christ Sacerdotes honorabatis qui decipiebant vos sacrificijs suis qui mutis surdis statuis offerebant Nunc autem multò magis Sacerdotes Dei omnipotentis qui vitam vobis tribuunt in calice viuo pane honor are debetis Christi corpus sanguinem in vitam aeternam offerimus Quod Iudaei per Inuidiam immolauerunt putantes se nomen eius à terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam The Britanâ— here so held praestandam mortem effugandam hoc enim ipse Dominus noster iussit nos agere in sui commemoratioâ—em This was also the doctrine of our first Christian Gildas l. de excid conq Britan. c. 26. manuscript antiq de tit S. Patricij Capg in cod Giâ—ald Caâ—mb Britans Their Preists were consecrated to offer the heauenly Sacrifice at the holie Altar They conseâ—rated Christs bodie and blood with their mouthes â—roprio ore And of all the people in the world as â—heir Antiquities witnes they most honoured clearâ—ie men in such respects Ecclesiasticis viris longè â—agis quà m vllaÌ„ gentem honoreÌ„ deferentes Their Bishops were consecrated with holie Chrisme imposition in descript cambr c. 18. of hands and consecrating words in consecratione Pontificum capita eorum sacri Chrismatis infusione perungere cum Inuocatione sancti Spiritus manus impositione The hands of Preists were consecrated Gild. l. de excid Britan. in castigatione Cleri to offer and handle the blessed Sacrifice Benedictione initiantur Sacerdotum manus S. Paule in diuers places proueth it giueth grace so making it a true and proper holie Sacrament Noli negligere 1. Timoth. 4. gratiam quae in te est quae data est tibi cum impositione manuum presbyterij And admoneo te vt resuscites 2. Timoth. 1. gratiam Dei quae est in te per impositionem manuum mearum And Christ himselfe by his owne example and testimonie S. Iohn the Euangelist so recording affirmeth that the holie ghost and power to forgiue sins were giuen in this Sacramentall ceremonie Io 20. Accipe Spiritum fanctum quorum remiseritis peccata remittuntur eis And it is the witnesse of God that holie Orders is the worke of the holie ghost Dixit Spiritus sanctus Segregate mihi Saulum Act. 13. Barnabam in opus ad quod assumpsi eos Tunc iâ—iunantes orantes imponentesque eis manus dimiserunt illos It is confessed by the greatest Protestant authoritie in England of King Protestant Bishops K. Iames and his protest publike conference at hampton court Couell def of hooker p. 87. and others their best scollers in their publike examen of their Religion That this power of Orders giuen as they pretend by imposition of hands Iâ— diuinae Ordinationis and de iure diuino The ordinâ—â—ce of God and by his diuine lawe To these persons Gâ—â— imparted power ouer his mysticall bodie which is â—â— societie of soules and ouer that naturall which is himself Mod. exâ—minaâ— pag. 105. 155. def of hooker pag. which antiquitie doth call the making of Christ body The power of the ministry by blessing visâ—â— elements it maketh them inuisible grace giueth 87. 88. 91. daily the holy ghost it hath to dispose of that flesh which was giuen for the life of the world and that blood which was powred out to redeeme soules It is a power which neither Prince nor potentate King nor Caesar on earth can giue The Apostles did impart the same power to ordayne which was giuen to them And in their publikly authorized Rituall and Protest Booke of Consecrat in Order Bish. and Preists booke of consecration or making Protestant Bishops and Preists warranted by their parlaments in these very Articles and their generall practise in ordayning all their Church men it is diuers times and plainely confessed both by words and actions that the holy ghost grace and power to giue grace and forgiue sinnes is infallibly giuen Protest confat hampton Communion Booke Titul visitat of the sike by the externall signe or ceremony vsed therein And both their publike conference and examen of their Religion and the common booke of their Church seruice do proue and giue warrant from hence from their ministers to forgiue sinns by such power committed to them from God in their ordination Therefore if there be any ground or warrant for the Protestant Religion of England or any one point or article thereof though but such as they pretend for the proposers and authorizers thereof whether Protestant Prince parlament conuocation canons Articles the publik bookes and practise thereof or whatsoeuer els they can name in this kinde holie Orders and preisthood so vehemently persecuted by them is by their owne doctrine and Religion an holie Sacrament in such proper true sense and meaning as it is vsed in the Romane Church at this time and euer was They were the Messaliani or Massaliani Euchitae or Enthusiastae heretiks about the Damascen de haeresib hist tripart l. 7. Theod. l. 4 c 11.
spared nâ—â— Princes themselues that followed him therein at all Antiquities tell vs in the case of King Frequard who being noted to haue laught at the Baptisme of Infants and confession of sinnes to Pâ—â—ists Notatus est aliquando risisse paruulorum â—â—ptisâ—um peccatorumque ad Sacerdotis aurem confesâ—â—â—â—â— was accused of pelagianisme cited condemned imprisoned and deposed So testifie both Catholik and Protestant Antiquaries THE XX. CHAPTER The 28. Article intituled of the supper of the Lord examined and condemned THEIR 28. Article being intituled of the 〈◊〉 supper is as followeth The supper of the Lorde is not onely a signe of the loue that Christians ought to haue among themselues on to an other but rather it is a Sacrament of our redemption by Christes death in so much that to such as rightly worthily and with faith receaue the same the bread which we breake is a partaking of the body of Christ and likewise the cuppe of blessing is a partaking of the blood of Christe Transubstantiation the chaunge of the substance of breadâ— and wine in the supper of the Lord cannot be proâ—ed by holy writ it is repugnant to the playne words of scripture ouerthroweth the nature of a Sacrament 〈◊〉 hath giuen occasion to many superstitions The body â—â— Christ is giuen taken and eaten in the supper 〈◊〉 after an heauenly and spirituall manner And tâ—â— meane whereby the bodie of Christ is receaued and 〈◊〉 in the supper is faith The Sacrament of the Lords supper was not by Christs ordinaunce reserued carryed about lifted vp or worshipped Hitherto this 28. Protestant Article In the first part thereof vntill we come to the woâ—â— Transubstantiation or the chaunge of the substance there is no apparant contradiction to the doctrine of the Catholik Church And if our Protestants secretly meane otherwise their Intention iâ— plainely expressed in that which followeth iâ— denying Transubstantiation or chaunge of the substance of breade and wyne Which I affirme with the Catholike Church and thus proue against this Article First by holy writ or scripture allthough that is not necessarie as is often made manifest against these men Where soeuer there is a chaunge or mutation of one thing into an other as in this case of breade into the body of Christ and this manifestly expressed and conteyned in holy writ and scripture there is transubstantiation or chaunge of breade by scripture into Christs body likewise of wyne into his blood This is euident by their owne exposition and transubstantiation in this place declaring it to be a chaunge of the substance of breade and wine But the holy writ and scripture in three Euangelists and S. Paule expressely proue that before Christ blessed and consecrated the breade and wine it was noe other but breade and wine and proue likewise euen from the testimonie of Christ himselfe that after his Matth. cap. 26. Marc. cap. 14. Luc. cap. 22. 2 Chorinth 11. blessing and omnipotent worde spoken it was now chaunged into his body and blood playnely saying this is my body which is giuen or shall be giuen for you and this is my blood which is shedd or shall be shedd for you Therefore by these Protestants exposition before there was and of necescessitie must be transubstantiation or chaunge of the substance of bread and wine Thus hath holie writ and scripture in all learned languadges Hebrue Greeke and Latin before consecration it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lechem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artos panis breade after consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghenijah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonâ—a corpus Christs body likewise of the wine chaunged into his blood this is the testimony of Christ S. Matthew S. Marke S. Luke and S. Paule in holie writte and scripture And S. Iohn is witnesse also Io cap. 6. that Christ had taught and promised this before And yet any one place of scripture in so playne words maketh a matter of faith out of doubt and vndeniable Nothing can be more playne then such an affirmatiue proposition of a Subiect present in the hands of Christ the speaker and in the sight and presence of the greatest witnesses his Apostles at his last supper in the greatest Sacrament Christ neuer interpreted himselfe otherwise That his Apostles so vnderstood him beleeued practized and left to others is euidently proued both by Scriptures and the antiquities of this age First S. Iohn in scripture speaketh in Christs words Io 6. that breade is made his bodie Panis quem ego dabâ— caro mea est pro mundi vita And were plaine and often in that his 6. Chapter And both Catholike and Protestant Antiquaries confesse that hee said Masse wherein this chaunge and transubstantiation is vsed and confirmed HOC EST CORPVS MEVM c. And assuers vs that the Altare on which he said Masse many yeares before the blessed Virgyn was preserued in a Church on mount Syon miraculously brought thither Ad occidentalem Guliel way Etonem presbyter l. Itinerar cap. Ioc. Sanct. mont Sinay Hakligis booke of Trauailes in eod Matth. cap. 26. partem Ecclesiae quae est in monte Sion est lapâ—â— rubens prae altari qui lapis portatus erat de monte Sinay per manus Angelorum super quem celebrabat S. Ioannes Euangelista coram Beatisima Virgine Maris Missam per multos Annos post ascensionem Domini Thus testifie holie pilgryms eye witnesses euen of this Kingdome so remote from Hierusalem S. Matthew in his ghospell saith in the words of Christ This is my bodie HOC EST CORPVS MEVM This is my blood HIC EST SANGVIS MEVS In his â—â—â—â—rgie or Masse deliuered to the Church and S. Matth. in missa Aethiopum which he vsed he directly teacheth transubstantiation and chaunge of breade and wine into Christs bodie and blood ô Amator hominum benedic sanctifica munda transfer panem in carnem tuam immaculatam vinum hoc in sanguinem tuum pretiosum And thus hee vsed all his life euen to his martyrdome at the holie Altare where he thus consecrated Christs bodie by chaunging breade Anonym antiquiss in vit S. Matth. edit per Frederic Naus Episcopum Viennen Breuiar Rom. 21. Sept. 1. Corinth 11. into it as the old historie of his life and death beaâ—â—â—h wittnes Cum misteria Domini celebrata fuissent missam suscepisset omnis Ecclesia retinuit se Sanctâ—â— Matthaus iuxta Altare vbi corpus fuerat Christi â—â—fectum illic martyrium expectauit S. Paule in holie scripture saith it was breade before benediction Accepit panem gratias agens and â—fter Christs consecrating words it was his bodie HOC EST CORPVS MEVM And promiseth there to deliuer by tradition what was to be beleeued and practised herein caetera cum venero disponam Which his most learned scholler S. Denys the Areopagite was most like to knowe who before hath testified it was Christs bodie and to be adored S. Marke hath assured vs in
onely offered but vpon occasion kept and reserued there for that is properly sedes a seate on which a thing is seated and sometime permanent longer then the short space betwene consecration and communion at Masse We finde in the second councell of Tours where were our Bishops of little Britayne receauing both norme and Christian Religion from hence that Order was therein taken for the reuerent keeping Concil Turouen 2. c. 3. this blessed Sacrament in one Kinde and so to be ministred Vt Corpus Christi non in armario sed sub Crucis titulo componatur Gregorius Turonensis confirmeth Gregor Turon l. de vit patrum cap. 3. l. 1. de glor patr cap. 86. that custome with that people and exemplifieth how the holie Bishop S. Gallus three dayes before his death did communicate all the people in this one Kinde Sciens S. Gallus reuelante Domino sepost triduum migraturum conuocat populum omnibus confracto pane communionem sancta ac pia voluntate largitur The like he hath in other places We read this vse and custome in the life and in the time of S. Patrik and among others that so communicated one named Echen and a King did so receaue Accepto Corpore Christi migrauit ad Dominum Neuer any order of Religion in the Church of Christ especially in this westerne part of the world was more renowned then our old brittish I rish and Scottish monkes not onely among the Brittons Saxons in Ireland Scotland Norway Island but in Fraunce Germany and Italy itselfe and none more Religious towards this Sacrament then they yet by their Rule and vowe they were forbidden to drinke wine as we finde exemplified by approued Antiquaries in one of their cheifest monasteries that of Lindisfarne the Nurse of so many Saincts where King and Saint Ceolnuph entering into Religion about the yeare 733. licence was giuen to that Monastery to drinke wyne or ale they neuer drunke any before none but milke or water Hoc Rege iam monacho facto efficiente data est Lindisfarnensis Roger. Houeden Annal. parte priore Mat. Westm An. 733 continuator Bed l. 1. cap. 9. Ecclesiae monachis licentia bibendi vinum vel ceruisiam antea enim non nisi lac velaquam bibere solebant secundum antiquam traditionem Sancti Aidani primi eiusdem Ecclesiae Antistitis monachorum qui cum illo de Scotia venerunt These holy men could neuer drinke the cuppe of Caluyns and our parlaments Protestants communion but being made Preists and at Masse transubstantiating wine into Christs bloode to receaue this at that time was neuer denyed vnto them And this custome of communicating onely in one Kinde among our primatiue Christian Britans Scots and Irish was so farr from being an offence and against Christs ordinance that as their auncient learned brittish Bishop testifieth it was miraculously approued by him For a Church of S. Michael the Archangel in an Iland there was euery day in the hollownes of a stone neare the Church so much wyne miraculously prouided as would serue all the Preists at Masse that celebrated there Yet no prouision for any communicants spoken of In australi Momonia Girald Cambr. Topographiae Hibech c. 9. circa partes Corcagiae est Insulaquaedam Ecclesiam continens Sancti Michaelis antiquae nimis autheÌ„ticae religionis vbi lapis quidamest extra ostium Ecclesiae a dexteris in cuius superiori partis concauitate quotidie mane permerita Sanctorum illius loci tantum vini reperitur quantum ad missarum solemnia iuxta numerum Sacerdotum qui ibi eodem die celebraturi fuerint conuenienter sufficere possit The reason of this is not onely deliuered by Rabbi Câ—hanna ad cap. 49 genes Catholike Christians but the Rabbines before Christ also taught that whole Christ bodie and blood is in either forme and so wholly receaued in one onely Kinde as in both In Sacrisicio quod fiet expane non obstante quòd album sit velut lac conuertetur substantia in substantiam corporis Messiae eritque in ipso sacrificio substantia sangùinis Messiae Erunt item in sacrificio vini sanguis caro Messiae eadem erunt in pane quoniam Corpus Messiae non potest diuidi idque ratio postulat Nam si earo sanguis diuisa essent Distinguerentur ab inuicem Corpus â—â—â—em Messia non potest diuidi sicut scriptum est Exodi 12. Et substantiam non confringetis in eo Praeterea caro sine sanguine e conuerso sunt res mortuae Corpus verò Messiae post resurrectionem quia glorificatuâ— erit semper viuet THE XXIII CHAPTER The 31. Article being intituled of the one oblation of Christ finished vpon the crosse thus examined and condemned THE next their 31. article being intituled of the one oblation of Christ finished vpon the crosse is this The offering of Christ once made is the perfect redemption propitiation and satisfaction for all the sinnes of the whole worlde both originall and actuall and there is noe other satisfaction for sinne but that alone Wherefore the sacrifices of Masses in the which it was commonly saide that the preists did offer Christ for the quicke and the the dead to haue remission of payne or guilt were blasphemous fables and dangerous deceites Hitherto this Protestant article The first part being takeÌ„ in that sense the words doe giue making Christs oblation of himselfe vpon the Crosse the perfect redemption propitiation satisfaction for all the sinnes of the world originall and actuall doth euacuate and take away the necessity of any Christian act internall or externall faith hope charity repentance Sacraments and whatsoeuer confessed by all to be necessary to saluation Protest artic supr artic 9 art 11. 16 2â— 27. euen by these men themselues before in diuers articles as that of originall sinne that of faith that of good workes those of sinne after baptisme of SacrameÌ„ts in generall of Baptisme of the Lords Supper and others And it blasphemously contendeth that all Infidels Turkes Tartars Iewes Pagans and whatsoeuer misbeleeuers and notorious sinners shall be saued by this meanes and haue as true and certaine Title to Saluation as the most Catholike holy and religious Christians haue for all sinnes of the world originall and actuall being thus as this article saith perfectly redeemed propitiated and satisfied for no sinne of heresie Infidelity or any wickednesse is excluded but hath thereby as the words of this article be perfect redemption propitiation and satisfaction and consequently eternall saluation neyther shall the deuills themselues by this article be damned but saued also for their sinnes which they haue committed and all they shall or can committ are comprehended within this generall protestant circle and compasse of all the sinnes of the whole world both originall and actuall All lawes orders decrees rules gouernement and principality are needlesse all are sure to be saued without them and the most wicked wretch as secure
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
Dominus Sed tâ—rtium excellentem gradum honestatisin virginitate demonstrauit nobis perfectum per omnia similem angelicae dignitati And he thought the chaste life to be so fitte requisite for the more perfect seruing of God that euen princes then not onely clergy men embraced it to that holy end So he writeth of the Queene or Princesse Valeria though espoused how shee had professed virginitie by his preaching Virgo Valeria Sponsa Regis caelestis per meam praedicationem virginitateÌ„ mentis corporis Deo deuouerat And of King or Prince Stephen pro suauitate praemij futuri illectus copulam carnalium nuptiarum deuitauerit per meam praedicationem quatenus liberior Deo famulari possit S. Dionysius is most playne in this matter and Dionys Areopag Eccl. Hier. c. 6. ep ad Gain alibi setteth downe the very manner how chastitie was professed before the Bishops in that time and how that such in respect of others were cheifly called Therapentae cultores the perfect worshippers of God euen by the Apostles themselues Sancti praeceptores nostri diuinis eos appellationibus sunt prosecuti So both he and they must needs teach that Bishops Preists and Deacons euer conuersant about most sacred things were to liue in chastitie So we Sim. Metaphrast die 29. Iunij must needs say of Britayne first because we finde that S. Peter admitting onely men of chastitie to thes holie Orders as before did first consecrate our first Bishops Preists and Deacons here Apud Britannos Ecclesias constituit Episcoposque Praesbyteros Diaconos ordinauit Secondly if any were wanting after they were as before supplyed by S. Clement onely allowing such to those sacred offices Thirdly all those whose names be preserued to haue beene Bishops in or of this nation as S. Aristobulus S. Mansuetus S. Beatus S. Ioseph sonne of S. Ioseph of Aramathia which buryed Christ and some others by some writers are so remeÌ„bred by the Antiquities where we finde that there is not the least suspition but they continually liued in virginall or chastelife If this Aristobulus was the same which Metaphrastes Metaphrâ—st die 26. Iunij Mat. 8. Marc. 1. Luc. 4. Gulielm Eisengren centenar 1. part 1. dist 3. Petr. de Natal l. 11. Anton. Democh. l. 2. câ—nt Caluin Arn. Merman Theatr. conuers gent. in metensib Martyrolog Rom. Bed vsuard Molan die 9. Maij Guliel Eisengren centen 2. part 5. Annal. Helueth Antiquit Eccl. Constant Baron an in mart Rom. 9. Maij. Theater of great Britaine l. 6. Antiquitat Glaston manuscript writeth to haue beene Father in lawe to S. Peter the scripture wittnesseth his wife remayned in Iury so farre distant from him in Britayne if shee liued so long S. Mansuetus liued a collegiall life with onely Preists and clergy men no women with them and was consecrated by S. Peter the Apostle hauing before forsaken contrie kindred verie noble ex nobili prognatus familia men women and all for the loue of Christ S. Beatus of noble birth here in Btitayne both by Catholike Protestant Antiquaries forsooke all and went to Rome and there with an other Britan whose name is not perfectly remembred one calleth him Achates was consecrated and was so chaste that except when he preached he seldome or neuer saw women one or other liuing a solitary single Eremiticall life Of S. Ioseph sonne of S. Ioseph said in the oldest monuments and antiquities of that holie company to haue beene miraculously by Christ himselfe consecrated or at the least elected and designed a Bishop and the rest of that sacred company Preists Deacons or whatsoeuer it is most euident they liued and died in perpetuall chastitie in the Iland Aualan all Antiquaries Catholiks and Protestants confesse that King Aruiragus gaue the place onely to those holy men it was to them onely confirmed by the two next following Kings Marius and Goillus celles were made onely for Tab. fix Gul. Malmesbur l. de Aut. Caenobij Glaston Capgr Catal. Sanct. in S. Ioseph Aramath S. Patricio Iacob Genuen in ijsdem Ioh. Bal. l. de Script cent 1. in S. Ioseph Aramathien Ioh. Leland assertion Arthurij Godnyn Theater of great Brit. l. 6. Caius l. antiq accadem Cantabrigien Stowe Hist Romans Charta Regis Hen. 2 aliorum Reg. Socrat. Hist Ecâ—l l. 1. cap. 8. them there they liued alone they left no children or posteritie after them and the place of habitation was so desart and desolate when S. Damianus and Phaganus were sent hither by Pope Eleutherius in King Lucius his time the next age that their place of dwelling was become a denne for wylde beastes Caepit idem locus esse ferarum latibulum qui priùs fuerat habitatio Sanctorum Therefore we are enforced by the authorities of Scripture tradition the whole Church Geeke and Latin the Apostolike age and writers and all warrant in religion to conclude that the doctrine of this article is false that Bishops Preists and Deacons may lawfully marry at their owne discretion And verie vainely our Protestants singularily alledge for their defence from Socrates the historian that Paphnutius dissuaded the Fathers of the first Nicen councell not to decree that Bishops Preists and Deacons might not keepe companie with their wyues which they had marryed when they were lay men vt qui essent sacris initiati sicut Episcopi Presbiteri Diaconi cum vxoribus quas cum erant Laici in matrimonium duxissent minimè dormirent But it should suffice that they which were vnmarried when they were called to the clergie should according to the old tradition of the Church abstayne afterward from marriage vt qui in clerum ante ascripti erant quam duxissent vxores hi secundum veterem Ecclesiae traditionem deinceps à nuptijs seabstinerent For here the marriage of such men and this Article is plainely condemned by their owne Authour and the old Apostolike tradition in the Church And this is confirmed by aboue 200. Later Bishops Episc Grâ—â— 227. in can Trullen can 6. of the Greeke Church itselfe testifying it was the doctrine and tradition of the Apostles that among those of the cleargie none but Lectours and Singers might marrie and they accordingly decree that no Subdeacon Deacon or Preist may marrie and if he should he must be deposed Quoniam in Apostolicis Canoibus 〈◊〉 est torum qui non ductâ vxore in clerum promouentur solos lectores cantores vxorem posse ducere nos hoc seruantes decernimus vt deinceps nulli penitus Hypodiacono vel Diacono vel Presbytero post sui ordinationem coningium contrahere liceat Si autem hoc facere ausus fuerit deponatur And this is their vse and practise to thes dayes The other clause of Paphnutius opinion about Bishops Preists and Deacons married before their consecration not to be barred from such their former wiues married vnto them when they were lay men by any expresse lawe
to be made by that councell if it be truely related nothing concerneth this article onely speaking of Marriage of such men after holie Orders taken and not when they were lay men Yet that citation of Sacrates in this poynt wanteth not suspition of vntruth For the same Socrates speaking vpon his owne certaine Socrat. Hist Eccl. l. 5. cap. 21. knowledge affirmeth it was the receaued custome in Thessalia Macedonia and other parts of the Greeke Church that if a clergie man kept companie with his wife that he had married when he was a lay man he was to be degraded Ipse in Thessalia consuetudinem iuualuisse noui vt ibi qui clericus sit si cum vxore quam eum esset Laicus ducebat post quam clericus factus sit dormierit clericatu abdieatus sit eadem consuetudo etiam Thessalonicae in â—acedonia in Hellade seruatur And saith that all the renowned Preists and Bishops also in the easte absteyne from such wiues Omnes illustres presbyteri in Oriente Episcopi etiam ab vxoribus abstinent And he confesseth that the absteyning of clergie Socrat. Hist Eccl. l. 1. c. 8. supr men from theâ—â— formerly married wiues when they were lay 〈◊〉 was so religious iust and necessarie in the Iudgement of the whole generall councell that they determined to make a decree and canon thereof visum erat Episcopis legem in Ecclesiam introducere vt qui essent sacris initiati sicut Episcopi Presbiteri Diaconi cum vxoribus quas cum erant Laici in matrimonium duxissent minimè dormirent And it seemeth by the Arabike Concil Niâ— can 78. Arabico copie of that councell that this or the equiualent lawe and decree was then made si vxorem duxit adhuc vxor viuit cum eo habitat debet imponi duplex panitentia Idem seruandum de Diacono And the third of those canons of this councell which both Catholiks and Protestants commonly receaue forbiddeth all Bishops Preists Deacons Concil Nic. can 3. and clergie men to dwell with any woman but their mother sister grandmother or Aunt sister to their father or mother Nisi fortè mater aut Soror aut auia aut amita aut matertera sit And the second councell of Arles held about the same time in the dayes of S. Syluester Pope and Constantine Emperour plainely forbiddeth all cohabitation or meeting with wiues married before vnder payne of excommunication Si quis de clericis à gradu Concil Arel 2. can 3. Diaconatus in solatio suo mulierem praeter auiam matrem sororem filiam neptem vel conuersam secum vxorem habere praesumpserit à communione alienaâ— habeatur Here the wife marryed before except conuersa professing chastitie as the husband now doth is forbidden his companie and he from her and most plainely in the canon before a married man is disabled to be a Preist except promising and professing chastitie Assumi ad Sacerdotium non potest in vinculo coniugij constitutus nisifuerit promissa conuersio In this councell our Archbishop Const Magn. epist Eccles Socrat. Hist Eccl. l. 1. c. 6. of London Restitutus was present and subscribed vnto it for this Kingdome which with Fraunce where this councell was kept Spayne Italy and other contries of the west presently receaued the Nicen councell Eusebius Caesariensis present at the councell of Euseb demonst Euang. l. 1. c. 9. Nice and writing after it is plaine that married men receauing holie Orders were bounde to chastitie Oportere dicit sermo diuiuus Episcopum vnius vxoris virum esse Veruntamen eos qui sacrati sint atque in Dei ministerio cultuque occupati continere deinceps seipsos à commercio vxoris decet And S. Epiphanius also a grecian and liuing at that time and writing in that age testifieth plainely that the holie Church of God where the canons were sincerely kept did admitt none to be eyther Bishop Preist Deacon or Subdeacon but such as absteyned from their wiues if marryed before or in single and chaste life And if it was otherwise vsed in any place wheresoeuer it was an abuse this being the custome of the Church directed by the holie ghost euer from the beginning that Ecclesiasticall men married or not married should euer liue in chastitie Adhuc viuentem liberos gignentem Epiph. Haeâ— 29. in compendiar vnius vxoris virum non suscipit sancta Dei Ecclesia sed eum qui se ab vna continuit aut in viduitate vixit Diaconum Presbiterum Episcopum Hypodiaconum maximè vbi sinceri sunt Canones Ecclesiastici At dices mihi omnino in quibusdam locis adhuc liberos gignere Presbyteros Diaconos Hypodiaconos At hoc non est iuxtae Canonem sed iuxta hominum mentem quaeper tempus elanguit Nam quod decentius est id semper Ecclesia per spiritum sanctum bene disposita videns statuit apparare vt cultus diuini indistracti Deo perficerentur And he maketh this a commaundement in scripture Si populo praecipit â— Cor. 7. Sanctus Apostolus dicens vt ad tempus vacent orationi quanto magis Sacerdoti idem praecipit vt indistractus sit inquam ad vacandum secundum Deum Sacerdotio quod in spiritualibus necessitatibus ac vsibus perficitur But if we should allowe which these holy Fathers both of the Greeke Latine Church would not doe that the chastity of Bishops Preists and Deacons is not commaunded in scriptures but that the scriptures onely commend it for the more perfect and better duly to execute those sacred functions as all both Catholiks and Protestants agree it is without question that the vniuersall Church of Christ hath euen by these Protestants most religiously decreed and commaunded Ecclesiasticall men to liue in chastity And they contradict and condemne themselues herein in their next article Prof. Artic. â—4 but one in these words whosoeuer through his priuate Iudgment willingly and purposely doth openly breake the traditions and ceremonies of the Church which be not repugnant to the word of God and be ordained and approued by common authority ought to be rebuked openly as hee that offendeth against the common order â—â— the Church Therefore the continent and chaste life and profession of the Cleargie being confessed by all both Catholiks and Protestants not to be repugnant to the word of God but most conformable vnto it And both commaunded generally receaued approued Couel Exam. p. 64. 65. 114. feild pag. 138. l. 3. cap. 29. Middleton Papiston p. 134. and practised not onely by all commaunding cheife Churches but through out the whole Catholike world must needs be maintained And our Protestants confessing this and with priuiledge writinge the auncient Fathers so receauing it from theÌ„ that went before them taught That vowes of chastitie and single life in Preists is to be obserued by tradition The doctrine taught in the article cannot
be true nor the liberty therein allowed lawfull but wantonly licentious and damnable THE XXV CHAPTER Tbe 33. 34. Articles examined an in whatsoeuer repugnant to the doctrine of the Church of Rome thus condemned THeir 33. next article intituled of excommunicate persons how they are to be auoided containeth nothing contrarie to the doctrine or practise of the Church of Rome as is manifest in these the verie words thereof That person which by open denuntiation of the Church is rightly cut of from the vnity of the Church and excommunicate ought to be taken of the whole multitude of the faithfull as an heathen and publican vntill he be openly reconciled by pennance and receaued into the Church by a Iudge that hath authority thereto Therefore I passe it ouer and come to the next 34. article intituled Of the traditions of the Church and followeth in these words It is not necessary that traditions and ceremonies be in all places one or vterly like for at all times they haue beene diuers chaunged according to the diuersity of contries times and mens manners So that nothing be ordained against Gods word Whosoeuer through his priuate Iudgment willingly and purposely doth openly breake the traditions and ceremonies of the Church which be not repugnant to the word of God and be ordained and approued by common authority ought to be rebuked openly that others may feare to doe the like as he that offendeth against the common order of the Church and hurteth the authority of the magistrate and woundeth the consciences of the weake brethren Hitherto this article seemeth to haue litle or no opposition to the Church of Rome but it may be passed ouer with silence The rest of it immediatelie thus followeth Euery particular and nationall Church hath authority to ordaine chaunge and abolish ceremonies orrites of the Church ordained onely by mans authority So that all things be done to edifying This clause is euidentlie false and prophane in itselfe for making euery particular Church many thousands such being in the world to be supreame iudge sentencer not onely to ordaine chaūge abolish ceremonies and rites of the vniuersall Catholike Church but to haue ouerruling authority to decree and commaund what is fit or fittest for edification taketh away all possible hope of edification and bringeth most certaine destruction confusion and desolation by making so many thousands of Supreame Iudges in these doubts as there be particular Churches which is a thinge most foolish and irreligious to affirme and vnpossible to be acted Further it is directly opposite repugnant to their owne 19. and 20. articles before of the Church and authoritie thereof In the 19. article they teach that all particular Churches euen the cheifest haue erred not onely in their liuing manner of ceremonies but also in matters of faith Therefore by these Protestants wee may neither admit so many or any one such erring false Iudge in such things Neither by their doctrine may wee stand to the censure of any particular nationall Church but onely of the one Catholike militant Church of Christ which as it is euer by that article of our Creede I beleeue the holy Catholike Artic. 19. Church holy and vnspotted from errour so by these men in the same article it is thus assigned to be our onely true Iudge in these affaires The visible Churcb of Christ is a congregation of faithfull men in the which the pure word of God is preached and the Sacramēts be dayly ministred according to Christs ordināce in all those things that of necessity are requisite to the same And in their next article of the same one onely Church thus they decree in these words of the authority of the Church The Church hath power to decrecrites or ceremonies and authority in Controuersies of faith And their best writers haue published with their common and best allowance this sentence in this Question The primatiue Councels haue condemned Couell Mod. exam p. 65. them as heretikes onely for being stiffely obstinate in this kinde of denying the ceremonies of the Church They exemplifie thus in Aerius Aerius Feild l. 3. cap. 29 pag. 138. Couel exam pag. condemned the custome of the Church For this his rash and inconfiderate boldnesse in cōdemnig the vniuersall Church of Christ was iustly condemned The custome ceremonie and tradition which this heretike denied and was therefore by these men iustlie condemned was as they confesse naming the deade at the altare and offering the sacrifice of Eucharist for them This is but a ceremony by them because they contend it is not contained is scripture nor may be proued thereby as they likewise haue pretended for all other things which their Articles before haue reiected both in Sacraments and other doctrines and customes which I haue proued against them and doe leaue them as alterable ceremonies vpon that feeble and vaine pretence Vnder this pretence they haue taken away all our Missals or orders of holie Masse vsed in all Churches with their religious ceremonie from the Apostles time as I haue proued before So they haue done by all rituals and ceremonials about the ministring the Communion Booke and Booke of Consecrat of King Edu 6. Franc. Mason and the Prot. of their consecrat in Mat. Parker Prot. art 36 infra Stat. in parlamento an 2. Eduardi 6. holy Sacraments and brought in their places the childish and womanlie deuises of a named communion booke by yong King Eduard 6. and Queene Elizabeth and an other named and stiled by them The forme and manner of making and consecrating Bishops Preists and Deacons quite omitting all other orders euer vsed in all Churches from Christs time and these fashions neuer vsed before by their owne cōfession by anie Christian Britans Saxōs French or others in this Kingdome or all the world but to vse their owne words in these articles lately set fourth in the time of Eduard the sixt and confirmed at the same time by authority of Parlament the second yeare of the aforenamed King Edward He then being about eleuen yeares old a farre to yonge censurer Iudge and condemner of all Churches with their holie vniuersallie receaued ceremonies to bring in so straunge and childish an Innouation We are assured by the Apostolike men of this first age and others that euen from the Apostles there were manie particular ceremonies deliuered to be immutably vsed in all Churches Thus S. Clement and S. Dionisius the Areopagite Clem. Rom. Apost const lib. 8. cap. 29. Dion Areop Ecclesiastic Hierarc c. 2. with diuers others deliuer of hallowing oyle and water to heale diseases driue away deuils and and like effects settinge downe the verie manner how to sanctifie them Domine Deus Sabaoth Deus virtutum qui dedisti aquam ad bibendum oleum ad exhilarandum faciem in exultationem laetitiae ipse etiam nunc sanctifica per Christum hanc aquā oleum ex nomine eius qui obtulit tribue
ei vim sanandi depellendi morbum fugandi daemones expellendi insidias per Christum spem nostram And by Apostolike Alexander Pap. 1. epistol omnes orth authority commaunde those ceremonies especially of holy water to be perpetuallie vsed by Preists in all Churches aquam sale conspersam populis benedicimus vt ea cuncti aspersi sanctificentur purificentur Quod omnibus Sacerdotibus faciendum esse mandamus So auncient was this holie ceremonie of sanctifying water and salt so coÌ„tinuall generall and inuiolable which our Protestants themselues thus acknowledge Alexander Romanus aquam admixto Robert Barn l. de vit Pont. Roman in Alexandro 1. sale precibus benedicendam eamque in templo domi ad Satanam propellendum ad peccata tollenda seruari iussit So it was in hallowing the water of baptisme S. Clement and others deliuering the verie manner thereof deprecetur Sacerdos instante baptismo Et dicet Clem. const Apost l. 7. ca. 43 l. 8. c. 35. Aspice è Coelo sanctifica hanc aquam tribue gratiam vim qui baptizatur secundum mandatum Christi cum eo crucifixus commortuus consepultus consufutatus sit in adoptionem quae in eo fit vt mortuus quidem sit peccato viuat autem iustitiae There he deliuereth Cap. 42. also the forme and order of hallowing Chrisme to annoint the baptized Benedicitur oleum à Sacerdote in remissionem peccatorum There he deliuereth the abrenuntiation which was made before baptisme Abrenuntiatio sathanae Cap. 41. operibus eius pompis cultui Angelis machinationibus eius omnibus quae subipso sunt He deliuereth Cap. 23. ep 3. const Apost l. 3. c. 16. 10. Iustinus quaes 137. Missa S. Marci Clem. coÌ„st Apost l. 8. c. 12 Ciprianus ep 63. Miss S. Iacob Alexand. 1. ep 1. Iustin orat ad Ant. pium Ireneus l. 4. c. â—7 lib. 5. cap. 2 Dion Areop l. Eccl. Hier. c. 43. Clem. const Apost l. 3. c. 6. Ignat. epist ad Eph Iren. l 4 c. 20. c. 34. Euarist apud Burchar l. 1. cap. 27. Pius r. apud eund l. 5. c. 47 l. 3. c. 72. Tom. 1 conc c. Clem. can Apost 72. ep 2. the annointing of the baptized vnges oleo sancto caput eorum qui baptizantur siue viri sint siue mulieres It was Dominica Traditio the Tradition euen from Christ that in the chalice water should be mixed with the wine to be offered ne quid aliud fiat à nobis quà m quod pro nobis Dominus Priorfecerit vt calix qui in commemorationem eius offertur mixtus vino offeratur The Apostolike writers of this age assure vs there were altars and they consecrated to consecrate and offer vpon them the blessed and perpetuall sacrifice of Christs body and blood and how they were consecrated as now they are with holy oyle Diuini altaris consecrationem sanctissimorum mysteriorum lex sacratissimi vnguenti castissimis infusionibus perficit And deliuer the verie manner with incense and other ceremonies Pontifex vbi orationem sanctam super diuinum altare peregit ex ipso incensum adolere inchoans omnem plani ambitum circuit Demum ad sanctum altare iterum rediens psalmorum incipiens melos Qui verò ipsius ordinis praecipui sunt vnà cum Sacerdotibus sanctum panem benedictionis calicem sanctis altaribus imponunt So they write of chalices patens and veales hallowed vas aureum vel argenteum vel velum sanctificatum nemo amplius in suum vsum conuertat hoc enim fit contra ius contra leges So of the holie vestiments of Bishops Preists Deacons Subdeacons and others of the Cleargie Sacris induti vestimentis So our Protestants themselues Clem. ep 2. Anac ep 1. Robert Barnes l. de vit Pontif Rom. in Anacleâ—o confesse Anacletus Sacerdotem sacrificaturum ministros vestibus sacris indutos contestes custodes sibi adhibere ordinauit Episcopus verò vt plures ministros sibi in sacris faciendis adiungat I haue spoken of diuers others before and shall remember more in the 36. of consecration of Bishops and ministers hereafter And our auncient monuments are witnesses that as other nations so all the Churches of Britaine did in the Britans time receaue and followe these manners and ceremonies euen by authoritie of the Romane Church Omnes Britannicae Ecclesiae modum Manuscr an t in vit S. Dauidis Capgr Catal. in eodem regulam Romana authoritate acceperunt Therefore most certaine it is that euerie particular and nationall Church hath not against this article authority to ordaine chaunge and abolish such ceremonies or rites of the Churche as the Protestants of England haue done THE XXVI CHAPTER The 35. 36. articles intituled of homilies and of consecration of Bishops and ministers thus examined and condemned THeir next 35. article intituled of homilies doth onely receaue and allowe to be read in their Protestant Church 2. Bookes of homilies one set fourth in the time of King Eduard the sixt the other in the beginning of Queene Elizabeth her Reigne Of which the reader may easilie giue censure according to that is said and proued in the former articles for wherein soeuer either of those 2. bookes any homilie in them on anie part point or doctrine in anie one of them all doth differ from the first Apostolike Catholike true doctrine inuinciblie proued before those bookes homilies parcels or assertions of them are vtterlie to be reiected and renounced Which the verie times themselues of their publication the condemned erroneous dayes of that King and Queene and their Protestanâ— composers and publishers likewise condemned for their false teaching and writing doe manifest vnto vs. Their 36. article of Consecration of Bishops and ministers is thus The booke of consecration of Archbishops and Bishops and ordering of Preists and Deacons lately set for the in the time of Edward the sixt and confirmed at the same time by authoritie of parliament doth conteine all things necessary to such consecration and ordering neither hath it any thinge that of it selfe is superstitious or vngodly And therefore whosoeuer are consecrated or ordered according to the rites of that booke since the second yeare of the a forenamed King Edward vnto this time or here after shall be consecrated or ordered according to the same rites we decree all such to be rightly orderly and lawfully consecrated and and ordered Hitherto this article which in euery part thereof is fully confuted before in my Examination of their 23. Article intituled of ministring in the congregation Where I haue demonstratiuely proued that they neither haue any true lawfull Iurisdiction or ordination among them But to do a worke of Supererogation in this so much concerning the standing or ouerthâ—owe of our Protestants whole religion quite ouerthrowne by this one dispute if they haue no rightly orderly and lawfully consecrated Bishops Preists or Deacons I further thus
demonstrate First then if the decree of this Article as they terme it were to be accepted and receaued for a iust and lawfull decree yet the first Protestant Bishops Preists and Deacons in Queene Elizabeth her time from which all that now bee in England or haue beene since then cannot be saide to be rightly orderly and lawfully consecrated and ordered by this verie Article it selfe For that supposed booke of King Edward the sixt being abrogated and taken away by Queene Maryes lawes and not afterward receaued by the Protestant lawes of Queene Elizabeth vntill in thes Articles in the yeare of Christ Booke of Articl an 1562. 1562. as their date is Queene Elizabeth beginning her Reigne on the 17. day of Nouember in the yeare 1558. all their first pretended Bishops Preists and Deacons must needs be vnrightly vnorderly and vnlawfully made though by that booke of King Eduard because there was no Protestant Right Order or lawe to make or admitte any into such places by that booke not approued or allowed by any Protestant Right Order or lawe all that time Againe the first Protestant consecration or admittance of any to bee a Bishop by that booke or order in Queene Elizabeth her Reigne Franc. Mason of consecrat Registr Matt. Parkeri Butler ep de consecrat ministr Suâ—cl ag D. Kell pag. 5. was on the 17. day of December in her second yeare as they pretend from their Register of Matthew Parker But their owne both priuate and publike Authorities proue that both Matthew Parker their first Protestant Archbishop and others were receaued and allowed for Archbishops and Bishops long before that time Franciâ— Franc. Godwin catal of Bishops in Durham 58. Cutberth Tunstoll Godwyn a Bishop among them saith Matthew Parker was Archbishop of Canterburie in the moneth of Iuly before about 6. Months before their first pretended consecration one the 17. of December Stow their historian then liuing and writing Stow Histor in Queene Elizab. an eius 1. testifieth that the same Matthew Parker Barlowe Scorie and Grindall were allowed and receaued for Bishops in the moneth of August the 9. day in publik solemnities The publik Iniunctions Iniunction Elizab. Regin â—n 1. Regin Iniunct 8. 28. 30. 51 53. of that Queene stiled Iniunctions giuen by the Qâ—eenes Maiestie Anno Domini 1559. the first of the Reigne of our Soueraigne lady Quâ—ene Elizaheth proue the same in diuers Iniunctions No man can say thes were onely Bishops Elect and not perfectly allowed or admitted for true Bishops For by the Statut. an 25 Henr. 8. an 1. Elizab. c. 1. statute of King Henry 8. an 25. reuiued by Queene Elizabeth in her first parlament anno 1. cap. 1. consecration must be within twenty dayes of election And their common consent in their greate Theater of great Brit. l. 9. cap. 24. col 20. Theater is that they were compleately allowed Bishops coÌ„secrated as they tearme that allowance many moneths before D. Parker was consecrated Archbishop of Canterbury and of yorke D. Yong in steade of Heath who refused the oath and so of others Then went forth commissioners to suppresse those monasteryes restored by Queene Mary to cast out Images Hollinsh hist of Engl. an 1. Elizabeth Iniunct of Q. Elizab. Iniunct 23. sette vpp in Cburches So hath Hollinshed with others So in that Queenes pulike Iniunctions Thes commissions and commissioners being thus after those Protestant Bishops made or allowed went out so soone that as their histories confesse the religious howses were suppressed Protestant ministers were putte into westminster in place of monks all Church Images were pulled Stowe and howe 's histor in an 1. of Q. Elizab. downe and to speake in their owne words on the euen of S. Bartholomew the day and the morrow after were burned in Paules Church yarde Cheape and diuers other places of the citie of London all the Roodes and other Images of the Churches in some places the coapes vestiments altar cloathes bookes banners Sepulchres and rood lofts were burned The verie Iniunctions Iniunct 8. 30. 51. testifie that there were compleately receaued for Bishops diuers moneths before that 17. day of December both in the See of Conterburie yorke and in the other Diocesses with ample and full Episcopall power Therefore thes pretended Bishops could not possibly bee made but onely by a womanly presumed vayne and frustrate authoritie in such things Neither could any Register called Parkers Register be so termed except he had beene accepted and reputed for Archbishop before And all the first Protestant citers of this Register whether Matthew Parker himselfe as it is alleadged in his booke stiled Antiquitates Britannicae Antiquitat Brit. Hanouiae 1605. Butler ep de consec minist Sutcliffe contr Kell Godw catal of Bish. canterbur in Mat. Parker alijs Franc. MasoÌ„ booke of cons c. as Doctour Butler Doctour Sutclisse their Bishop Godwyn and Frauncys Mason do differ one from an other in citing thereof And whereas the printed Booke of Parkers Antiquitates Britannicae is the first that mentioneth any such pretended consecration of him and the rest and the others seeme to borrowe this from thence In the old manuscript of that booke which I haue seene and diligently examined there is not any mention or memorie at all of any such Register or consecration of either Matthew Parker or any one of those pretended Protestant Bishops as the obtruded Register speaketh of Neyther was there any one of the pretended consecratours of Matthew Parker from whome all the rest do clayme ordination a true and lawfull Bishop by Protestant proceedings Thes they name vnto vs william Barlowe Franc. Mason booke of consecrat pag. 127. Iohn Scory Miles Couerdale Iohn Hodgeskins by these Matthew Parker was consecrated Archbishop of Canterbury the seuententh day of December in the yeare 1559. Two of thes 4. namely Couerdale and Hodgeskins were neuer allowed for Bishops in all Queene Elizabeth her time as the same pretended Register the printed Antiquitates Britannicae Godwyne Mason and others of them confesse confessing also that the other two were but Bishops elect Barlowe elect of Chichester Scory elect of Hereford But all men graunt both Catholiks and Protestants that men onely elect Bishops not consecrated or admitted cannot consecrate Bishops much lesse an Archbishop Metropolitan And Scory had beene adiudged before publickly to be no Bishop And Barlowe if he had beene a true Bishop neither would nor could in his owne Iudgement consecrate a Bishop For as thes men acknowledge both this Barlowe and Couerdale also held this horrible opinion against Episcopall Order The names of blasphemie against the Lord and hiâ— Barlowe and Couerdale apud Bal. l. Image of both Church Christ What els is Pope Patriarke Metropolitane primate Archbishop Diocesan and such like but very names of blasphemy Here is not one true consecratour Yet thes men in their pretended ordination of Bishops necessarily require to the admitting oâ— any such
Bishop especially an Archbishop botâ— the presence concurrence of a lawfull true Archbishop and others such Bishops as their owne pretended Prot. forme and manner of making Bishops Preists and minist Tiâ—ul consecrat of Bishops in praefat Rite and booke of consecrating Bishops doth thus plainely expresse Then the Archbishop and Bishops sent shall lay their hands vpon the head of the elected Bishop the Archbishop saying Take the holy ghost c. And it proueth further in these words It is euident vnto all men diligently reading holy scripture and auncient Authours that from the Apostles time there haue beene thes orders of ministers in Christs Church Bishops Preists and Deacons Therefore to the intent thes Orders should be continued aâ—d reuerently vsed in the Church of England it is requisite that no man not being at this present Bishop Preist nor Deacon shall execute any of them except he be called tryed examined and admitted according to the forme hereafter following Which is that booke of King Edward the sixt receaued in this article and approued by their greatest warrants parlament Princes Supreamacie and publike practise among them And therefore howsoeuer either with by or without this booke forme and manner of King Edward their first Protestant pretended Archbishop Matthew Parker maker and allower of all such after as they freely confesse was made his making and admittance was frustrate inualid voide and of noe force by their owne censure and doome against themselues so of all others made by him no Bishop pretending or clayming that honour dignitie and office after by that vaine Idle and vnpossible Title to challendge to haue that or any other thing from him or them which neither had it for themselues or to giue to others And this I haue proued before from the Apostolike men of this age and from the Apostles themselues that a Bishop cannot bee consecrated but by true and vndoubted Bishops Episcopum mandamus Clem. const Apost l 3 c. 20. Anacl ep 2. Clem. const Apost l. 8. c. 33. ordinari à tribus Episcopis velad minus à duobus non licere autem ab vno vobis constitui And againe Episcopus à tribus vel duobus Episcopis ordinetur Si quis ab vno ordinetur Episcopo deponatur ipse qui eum ordinauit This is sette downe for an Apostolicall decree Now lette vs come to King Edwards booke so dignified in this article and particularily examine and disproue the validitie or sufficiency of that forme in euery point thereof And first whereas it maketh mention onely of Clem. const Apost l. 3. c. 11. l. 8. c. 21. 22. 28. ep 2. Ignat. ep ad Antioch ep ad Philadelphien ep ad Philippenses Anacl ep 2. Synod Rom. sub Syluestr c. 7. 11. Canis ep ad faelicem c. 6. Clem. const Apost l. 2. c. 61. Clem. Supr l. 8. const Apost c. 21. concil corth 4. c. 5. 6. 7. 8. 9. Bishops Preists and Deacons to haue beene in the Church from the Apostles time This holie time assureth vs of all other orders now vsed in the Catholike Church to haue beene also in those dayes in vse and practise Subdeacons Acolythists Exorcists Lectours and Ostiarij with their particular and seuerall offices duties consecration or admittance to those degrees and that no man might be a Bishop Preist or Deacon except he had first receaued those orders nifi prius fuisset lector deinde exorcista postea caperet onus Acolithi vt acciperet onus Subdiaconi deinde ad diaconatus honorem pertingeret By their consecration they were ordeined to assist and minister at the holie sacrifice of Masse a Subdeacon for the holie vessels calice paten cruetts Tribue ei spiritum sanctum vt vasa ad ministrandum tibi Domine Deus facta dignè attrectet An Acolithus to light candels and prepare and minister wine for the sacrifice of masse accipiat ceroserarum cum cereo vt sciat sâ— ad accendenda Ecclesiae luminaria mancipari accipiat vrceolum vacuum ad suggerendum vinum in Eucharistiam sanguinis Christi An exorcist receaued the booke of Exorcismes and power against deuils accipiat de manu Episcopo libellum in quo scripti sunt exorcismi dicente sibi Episcopo accipe commenda memoriae habeto potestatem imponendi manus super energumenos So of Lectour and Ostiarius All thes be wanting in this booke of King Edward and this Protestant Religion and all is wanting in it for which they were ordeined except deuils and possessed persons They may well want both them No true clergie man among Protestants of England and first no Deacon The English Prot. forme of making Bish. pr. and Deac Titul Deacons all Bishops Preists and Deacons also as they do For first their pretended booke of consecration giueth a Deacon onely authoritie to reade the ghospell in their Church for allthough their pretended Bishop layeth his hands one the heade of euerie such parson at his admittance to that office and sayeth vnto him Take thou authoritie to execute the office of a Deacon in the Church of God committed vnto thee Yet they presently interpret and limitte this office to be onely confined in reading the ghospell in thes words Take thou authoritie to reade the ghospell in the Church of God And such is their practise extending a Deacons office no further And they obstinatelie denie that he hath power or office to assist either Bishop or Preist in the holy Sacrifice of Christs blessed bodie and blood as that either Preist or Bishop may or can consecrate and offer the same We finde both the doctrine and practise of this first apostolike age to haue beene otherwise and the cheifest office of a Deacon as the very Greeke name it selfe still testifieth to be as Catholiks still vse it to minister vnto and assist thâ— Bishop or Preist in his holy Sacrifice So it is plainely witnessed in the old Masses and Miss S. Petri S. Iacobi S. Marci Clem. Const Apost l. 3. c. 20. l. 8. c 28. Missals ascribed to S. Peter S. Iames S. Marke and others S. Clement from the Apostles saith Diaconus ministret Episcopo Presbyteris oblatione ab Episcopo aut Presbytero facta ipse Diaconus dat populo non tanquam Sacerdos sed tanquam qui ministrat presbyteris And expresselie teacheth that it is the office and function of a Deacon thus to minister vnto Bishops and Preists this onelie or principally Diaconus L. 3. c. 20. sup ministret Episcopo Presbyteris id est agat Diaconum reliqua ne faciat And settinge downe the whole forme and Order of Masse sacrifice vsed and approued by the Apostles Bishops and Preists in his time euen from the beginning thereof vnto the end he bringeth in Deacons to performe their holie ministration and seruinge therein Praying to God to accept that Sacrifice Deaconus pronunciet Clem. supr l. 8. c. 19. Rogamus Deus Prodono oblato Domino
Deo oremuâ— Vt Deus suscipiat illud in caeleste altare suum in odorem suauitatis For all the people of God liuing and deade Pro vniuerso Ecclesiae caetu Pro ijs qui in fidâ— quieuerunt They deliuer the breade and wine to be consecrated Cap. 1â— to the Bishop or Preist that said Masse Diaconi offerant dona Episcopo ad altare They attend that nothing falleth into the chalices ne iâ— pocula incidant At the time of consecration they Cap. 20. called vpon the people for attention Diaconus dicat attendamus They hold the consecrated chalice and confessâ— it to be the blood of Christ the cuppe of life Diaconus teneat calicem quando tradit dicat sangâ—â— Christi calix vitae And after all had communicated they take that which is left and with reuerence preserue it Postquam omnes sump serunt accipiant Diaconi reliquias portent in pastiphoria And they said this prayer testifying it was the pretious bodie and blood of Christ which had beene there offered and receaued for remission of sinne and preseruation in pietie Diaconus dicat Percepto pretioso corpore pretioso Cap. 20. 2â— sanguine Christi gratias agamus ei qui dignos nos reddidit percipiendi sancta eius mysteria rogamus vt non in iudicium sed in salutem nobis fiant in vtilitatem animae corporis in custodiam pietatis in remissionem peccatorum in vitam futuri saeculi And as our Deacons now conclude and end Masse with Ite Cap. 23. Missa est So did they then with Ite inpace Et Diaconus dicat Ite in pace Thus from S. Clement and the Apostles by his relation S. Denis the Areopagite is witnesse to the Dion Areop Eccl. Hierar cap. 3. like where testifying of the most holie Sacrifice of Christs bodie and blood as is proued from him before he teacheth that as inferiour orders performed their duties therein So the Deacons more high in degree with the Preists more nearelie assisted at the altar about this blessed sacrifice Qui ipsius ordinis praecipuisunt vnà cum Sacerdotibus sanctum panem benedictionis calicem sacrosanctis altaribus imponunt So testifieth S. Ignatius writing to S. Hero a Deacon Ignat. epist ad Heronem Diaconum that such as he being Deacons did minister vnto Preists at Sacrifice and that so did S. Stephen to S. Iames and Preists in Hierusalem Sacerdotes Ep. ad Trallian aâ— Philadelph sunt tu Sacerdotem minister Sacrificant tu verò illis ministras vt sanctus ille Stephanus Iacobo Presbyteris qui erant Hierosolymis So of all Deacons in other places Diaconi Imitatores Angelicarum virtâ—tum qui purum inculpatum ministerium illis Sacerdotibus exhibent vt S. Stephanus beato Iacobo And for the dignitie of their ministrie in so great misteries ought to be honoured as Christ Oportet Diaconis mysteriorum Christi ministris per omnia placereâ— nec enim ciborum potuum ministri sunt sed Ecclesiae Dei administratores Ipsi itaque tales sunt at vos reueremini illos vt Christum Iesum cuius vicarij sunt So Epist ad Heron. was saint Stephen to saint Iames saint Timothie and saint Linus to saint Paul saint Anacletus and Clemens to saint Peter He that obeyeth them not is an enemy to God and impure and contemneth Christ and diminisheth his ordinance Vt sanctus Stephanus beato Iacobo Timotheus Linus Paulo Anacletus Clemens Petro Qui his Diaconis non obedit sine Deo prorsus impurus est Christum contemnit constitutionem eius imminuit And speaking of the dignitie of the altare and Sacrifice of Christians wherein Deacons with Bishops and Preists haue so excellent Ignat. epist â—d Ephesios ministration he giueth charge to obey them assuring vs he that doth not so disobeyeth Christ and is an abiect Enitimini subiecti esse Episcopo presbyâ—eris Diaconis Qui enim his obedit obedit Christo qui hos constituit Qui vero his reluctatur reluctatur Christo Iesu qui autem non obedit filio non videbit vitam sed ira Dei manet super eum Praefractus enim contentiosus superbus est qui non obtemperat superibus S. Anacletus Deacon to S. Peter as S. Ignatius before hath proued and made Preist by the same greate Apostle as he himselfe confesseth and so perfectly knowing both the doctrine and practise of the Apostles did when he came to be Pope ordaine â—s both Catholiks and Protestants acknowledge that Deacons in their holy vestiments should minister Anacletus ep 1. Robert Barn l. de vit Pontif. Rom. in Anacleto vnto Preists and Bishops in the solemne sacrifices Sacerdotem sacrificaturum ministros vestibus sacris indutos adhibere ordinauit Episcopus verò vt plures ministros in sacris faciendis adiungat This is the doctrine of all holie Fathers after and of the whole Church of Christ the first generall Councell of Nice receaued in this Kingdome declareth that this was euer the rule and custome of Christs Church Regula consuetudo that Deacons Conc. Nicen. cap. 14. were ministers to Bishops in the holy sacrifice and vnder Preists to helpe them in their Sacrifice and not to offer sacrifice or giue the bodie of Christ to Preists that offer it Peruenit ad sanctum concilium quòd in locis quibusdam ciuitatibus presbyteris Sacramenta diaconi porrigant Hoc neque regula neque consuetudo tradidit vt hi qui offerendi sacrificij non habent potestatem his qui offerunt corpus Christi porrigant Haec amputentur maneant Diaconi intra propriam mensuram scientes quia Episcoporum ministri sunt Presbyteris autem inferiores sunt This is the cheife office of a Deacon so his name â—n Hebrewe in Greeke Latine signifie so his dutie to serue at the altare to minister there to the Bishop or Preist to prepare it to propose breade and wine to be consecrated and minister in the whole sacrifice So write our most auncient writers of these things from the oldest monuments and authorities Diaconus Graecè Hebraicè lâ—uita Latinè assumptus Albin flace Alcuin l. de diuin offic in Diacono vel minister interpretatur assumptus quia assumitur id est eligitur ad seruitium altaris minister quia ministrat Presbytero Ponit linteum in altare ponit panem calicem quae nec mittendi nec auferendi habet potestatem Presbyter si Diaconus adfuerit Sicut Presbytero officium consecrandi competit ita Diaconâ— ministrandi Therefore howsoeuer wee expounde this pretended Protestant making or admitting Deacons that they receaue their power or office when their pretended Bishop giueth to them the new Testament and saith vnto them Take authority to reade the Ghospell in the Church of God or when he saith Take thou authority to execute the office of a Deacon in the Church of
whole Christian worlde in that generally confessed puer and vnspotted time both by Catholiks and Protestants And these men confessing that Christ did not in any other place of scripture giue this sacrificing Preistly power vnto his Apostles the cheife founders of his Church and yet being acknowledged before to be our high Preist according to that Order of Melchisedech and both to offer the Sacrifice thereof and establish it for his perpetuall Preisthood and sacrifice it cannot be said by any but his Apostles were by him ordained sacrificing Preists at that time The words of the power hee then gaue them hoc facite do that which he in that preistly act and office did or had done being spoken by him which had both ample power and intention to giue and continue that preistly order at and in his place and time of Sacrifice and now no longer to continue with his disciples be as significant of that power as the words of consecrating true Preists by true and lawfull Bishops euer vsed in the Church of Christ Accipe potestatem offerre Sacrificium Deo Pont. Rom. in ordinat Presbyteri missasque celebrare tam pro viuis quà m pro defunctis Receaue power to offer vpp sacrifice to God celebrate Masse both for the liuing and deade For as I haue proued before both Christ and his Apostles so did and left that preistly power and practise to posteritie for euer to offer Sacrifice both for the liuing and deade And our Protestants themselues haue with publike allowance confessed it was the generall custome of the primatiue Church so to do and such as impugned ordenied it were iustly condemned for so doing And they haue with Regall Is Casaub resp ad Card. peron pag. 51. 52. Middleton papist omast pag. 51. 92. 113. 44. 137. 138. morton appeale l. 3. cap. 13. sect 1. pag. 394. cap. 13. authoritie and direction from King Iames published that it was the Religion of the King and the whole Protestant Church of England Haec est Regis haec est fides Ecclesiae Anglicanae that the fathers of the primatiue Church did acknowledge one sacrifice in Christian Religion that succeeded in place of all the sacrifices in the lawe of Moses And the King with his Protestants agreed with the Catholiks in their opinion de duplici sacrificio expiationis nempe commemorationis siue Religionis Concerning two Kindes of sacrifice the one of expiation for the world the other commemoratiue or of Religion And this Sacrifice is the bodie of Christ in the Eucharist as Catholiks hold Nobis vobiscum de obiecto conuenit De hoc est fide firma tenemus quod sit Praesentiam credimus praesentiam inquam credimus nec minus quà m vos veram Therefore to giue Preists power to offer this sacrifice there must needs be some consecratorie words or forme to bestowe it vpon them which if we recurre to scripture as thes men must do we can finde nothing there but those words of hoc facite in meam commemorationem spoken at the sacrifice time and place by Christ to those he then ordeined sacrificing Preists And this is most plainely confessed by thes our English Protestants with common and publike warrant both confessing that the order of the preisthood in the lawe of Christ was to offer sacrifice this sacrifice was the bodie and blood of Christ he made his Apostles such Preists at his last supper when he saide those words vnto them Hoc facite in meam commemorationem Marc. Anton. lib. 2. cap. 1. num 3. Do this is my commemoration Ordinis potestatem intelligo ad conficiendam Eucharistiam sacrificij in cruce per Iesum Christum peracti memoriam celebrandam ad quod Sacerdotium quoddam est necessarium Ad hoc Sacerdotium promoti sunt Apostoli à Christo Domino in vltima caena quando eis dixit Hoc facite in meam commemorationem Quando Christus Eucharistiae conficiendae Apostolis dabat potestatem dixit eis Hoc facite in meam commemorationem cap. 3. pag. 193. nimirum id quod me videtis nunc facere vos facite Hoc est sumite panem benedicite frangite porrigite similiter vinum consequenter Apostoli ex ipso facto Christi instructi certè diuina Christi institutione dabant Eucharistiam And they say that Christ in those words gaue power to his Apostles to consecrate or transubstantiate breade into Christs bodie and wine into his blood as he himselfe had done Accepto pane gratias egit fregit dedit cap. 4. pag. â—18 eis diâ—ens HOC EST CORPVS MEVM quod pro vobis datur Hoc facite in meam commemorationem Panis consecrationem in Corpus Christi vini in sanguiâ—em ipse coram Apostolis fecit eandem ipsi quoque vt facerent frangerent darent expressè mandauit Thus haue our Protestants published with their cheife authoritie Which I haue inuincibly proued before And the Apostles themselues best witnesses of their owne consecration to preisthood and how others are to be consecrated thereto so testifie and direct as S. Clement their disciple thus recordeth from their owne words Quare vos quoque Clem. const Apost l. 5. cap. 20. suscitato Domino offerte Sacrificium vestrum de quo vobis praecepit per nos dicens hoc facite in meam commemorationem The like testimonie is from them of themselues l. 8. const Apost cap. 5. and other Preists before offerendo Sacrificium mundum inâ—ruâ—ntum quod per Christum instituisti mysterium noui testamenti So haue others also before And to followe our Protestants Rule in expounding scriptures by comparing places and the new testament to preferre the Greeke Text S. Paule maketh it plaine vnto vs euen in our Protestants proceedings that those words of Christ to his Apostles Do this in commemoration of mee were spoken vnto them onely as Preists then consecrated For in S. Matthew and S. Marke they are not vsed Mat. 26. MaÌ„r 14. Luâ— 22. at all and in S. Luke they are onely at the deliuery of Christs bodie vnder the forme of bread hoc facite in meam commemorationem and not at the calice But S. Paule saith plainely that he had receaued from our Lord and so deliuered vnto others before he wrote it Ego enim accepi à Domino quod 1. Cor. 11. tradidi vobis and so writeth afterward that Christ said those words to this Apostles twice once at deliuering his bodie the other time at the calice yet it is euident before and our Protestants haue so graunted that lay people haue often communicated onely in one Kinde which had neuer beene lawfull if this commaunde and power in both had beene giuen to them therefore it must needs be a power and commaunde onely to Preists at their holie sacrifice who onely in the holie Masse haue euer and in all places both consecrated offered and there receaued in both Kindes
and no others so euer receaued at all times and places nor the Preists themselues as all writers Catholiks and Protestants confesse And this our Article Protestants themselues in their pretended booke and forme of consecration receaued in this Article Prot. forme and Manner of Making Bish. Preists and Deac in praef and other places do thus acknowledge It is euident vnto all men diligently reading holy scripture and auncient Authours that from the Apostles time there hath beene thes Orders of Ministers in Christs Church Bishops Preists and Deacons which officeâ— were euermore had in such reuerent estimation that no man by his priuate authoritie might presume to execute any of them except he were first called tryed examined and knowne to haue such qualities as were requisite for the same and also by publike prayer with imposition of hands approued and admitted there vnto Where we finde it thus plainely and authoritatiuely with them confessed that Bishops Preists and Deacons were euer in the Church and truely and lawfully ordeined by such forme Order of consecration as was then vsed and thes Preists as they haue confessed in thes their Articles before in thes words vsed the sacrifices of Masses in which it commonly said Proâ— Artic. 31. supr was that the Preists did offer Christ for the quick the dead to haue remission of payne or gilt they are so farre from disallowing or disabling our Catholikly consecrating Massing Preists of the Roman Church whom they make Traytours in England to be truely and duely consecrated Preists that if any of them for feare or any other wordly respects will ioyne with rhem in their new Church seruice or profession he is allowed a minister with them without any further pretended order or admittance and they dignifie their first Catholike ordination so much that as they haue bestowed their greatest Church liuing vpon such so they deduce Francis Mason booke of Consecr Maâ— Parker Print Antiq. Britan. Sutcliff alij Pont. Rom. in ordinat Presbyteri and deriue their owne pretended ordination onely from such men Matthew Parker Iohn Scory and Miles Couerdale as they freely confesse And yet all our Catholike Pontificals or bookes of ordination do plainely proue testifie that our Preists being Deacons before are consecrated Preists by those words of the Bishop Accipe potestatem offerre sacrificium Take power to offer sacrifice to God and celebrate Masses both for the liuing and dead And immediately before he calleth such a parson ordinandum and quem ordinat Episcopus a man to be ordered and to whom the Bishop giueth preistly order and presently after those words nameth him or them that were thus ordered ordinati Sacerdotes Presbiteri ordinati Preists that be ordered And being thus fully ordered before any other ceremonie vsed by Protestants or not they celebrate the rest of the Masse euen consecrating the blessed bodie and blood of Christ with their consecratour Bishop and as consecrated Preists Presbiteri ordinati post Pontificem in terra genuflexi habeant libros coram se dicentes Suscipe Sancte Pater c. omnia aliâ— de missa prout dicit Pontifex qui tamen bene aduerâ—at quòd secretas morosè dicat aliqaantulum altâ— ita vt ordinati Sacerdotes possint secum omnia dicere praesertim verba consâ—crationis quae dici debenâ— eodem momento per ordinatos quo dicuntur per Pontificem And to putte all things out of question in this matter The scripture itselfe is euident witnesse that the Apostles themselues were ordered Preists by those words of Christ vnto them Do this in my commemoration equiualent as I haue proued to the forme now vsed in the Roman Church recited for all writers Catholiks and Protestants agree that all the Apostles S. Thomas and the rest were true and most properly lawfull Preists all our preisthood claimed and deduced from them and that they were all present at his last supper when he said the words do this vnto them Discubuit Luc. 22. Mâ—â— 26. Mâ—rc 14 duodecim Apostoli cum eo Discumbebat cum duodecim discipulis suis Dedit eis dicens HOC EST CORPVS MEVM quod pro vobis datur hoc facite in meam commemorationem But when he said those words to his Apostles receaue the holie ghost whose sinnes you forgiue they are forgiuen and whose sinnes you reteyne they are reteyned From and by which thes our Protestants do clayme or pretend ordination S. Iohn the Euangelist then and there present doth witnes all were not there and namely S. Thomas was absent Thomas vnus ex duodecim non erat cum eis quando venit Iesus And so could not possibly be made Preist then with those words Yet all agree he was a Preist as perfectly and fully as any Apostle Agayne Iudas the Traitour was a Preist present at the consecration in the last supper of Christ and as S. Peter saith connumeratus erat in nobis Actor c. 1. sortitus est sortem ministerij huius Scriptum est in libro psalmorum Episcopatum eius accipiat alter Psal 68. De loco ministerij Apostolatus praeuaricatus est Iudas Which is more then our Protestants pretend for their pretended Preists or ministers Yet he was haÌ„ged deade before Christ spooke the other words and so could not possibly be eyther made Preist or be present then And S. Paule defining a Preist whether of the lawe of Moyses or Christ Hebr. 5. saith euery high Preist or Preist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis Prontifex is taken forth of men hauing no such power ex hominibus assumptus to offer sacrifice for sinnes Vâ—offerat dona sacrificia pro peccatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greeke words and reading which our Prorestants followe are most proper for sacrifice and sacrificing Preists and so both Catholike our Protestant linguists and lexiconaries confesse and translate Masse and Masse Preist Sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à sacrificio sacrificulus Thom. Thomas Scholae cantabrigien dictionar v. v. Sacrificium Sacrificulus alâ—are Morton Apolog. part 2. pag. 82. appeal l. 2. sect 1. cap. 6 pag. 162. sacrificus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Preist à Sacrificer à Masse Preist He setteth downe also the Sacrificing altar of Christians as thes our Protestants also translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altare altar and vnseparable correlatiue to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice as they confesse and the word proueth And the Apostle doth so appropriate that altare to our Christians at holie Masse and the sacrifice of Christs bodie that it can be applied to nothing els saying none but Christians may eate of the sacrifice offered there vpon Habemus altare de quo edere non habent potestatem qui tabernaculo deserâ—iunt When neither Iew nor gentile is forbidden to beleeue in Christ our Protestants eating but called and exhorted vnto it by all meanes in holie scriptures And the same Apostle
in minde or admonished to styrre vp that gâ—ace which was in him before as they suppose in theâ— owne words Take the holy Ghost and remember 2. Timoth. 1. that thou stirre vp the grace of God which is in thee by impositioâ— of hands for God hath not giuen vs the spirit of feare buâ— of power and loue and sobernes The very same whicâ— S. Paul absent wrote to S. Timothy longe after he â—ad consecrated him Preist Admâ—neo te vt resusciteâ— gratiaÌ„ Dei quae est in te per impoâ—â—tioneÌ„ manuum mearum non enim dedit nobis Deus spiritum timoris sed virtutâ—s dilectionis sobrâ—etatis So to him in aâ—other place Noli negligere gratiam 1. Timoth. 4. quae in te est quae â—ata est tibi per prophetiâ—m cum impositione manuum pesbyterij And it must needs haue this signification ad reference to grace giuen before by impositioâ— of hands in a precedent consecration for this act â—f imposition of hands being in fieri doing and nâ— acted cannot possibly giue grace in any opiniâ—n â—hough it were in lawfull and true imposition anâ— câ—nsecration vntill it be acted and finished because it is not an acted and perfect act nor grace vntill then And this act still continueth after those words vntill all these for God hath not giuen vs the spirit of feare but of power and loue and sobernes be pronounced And grace is supposed here to be in that party before any mention of imposition of hands And both the Greeke Latine and their owne English word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resuscites stirre vp the grace which is in the proue there is grace before if at all and not then giuen for none of those words in any language haue a giuing signification So it is in the whole sentence both in the Greeke and Latine Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I doe againe put thee in minde to styrre vp the guift of God which is in thee Thus the Greeke Adomoneo te vt resuscites gratiam Dei quae est in te I admonish â—e thee that thou stirre vp the grace of God which is in â—hee Thus the Latine Here is no grace giuen at thâ—â— time bâ—t onely a putting in minde and admoâ—â—tion to styrre vp the grace which was beforâ— So in the words translated into English by ouâ— Protestants and heâ—e vsed remember that thou styâ—â— vp the grace of God which is in thee by imposition â—â— hands So theâ—â— words immediatly fâ—llowing for God hath not giuen vs the spirit of feare but of power and loue and sobeâ—nes All speaking of â—race and power giuen before and not at that tiâ—â— And there is no scripture in any language nor adition no Ecclesiasticall writer no Pontificall or booke or Rites that euer appointed thes wâ—rds Take the holy ghost and those immediatly ioâ—ned in this Protestant forme of pretended conseâ—â—ation to be vnited and spoken together in such â—aâ—ner nor those from S. Paule to be vsed eitâ—â—r wiâ—h others or by themselues to be powerable to giue consecration and holie Orders to Bishop Preist or Deacon Neither possiblely can they coÌ„ferre any such grace or power being words neyther of giuing or receauing any thing at all from the speaker at that time The first words Take the holie ghost were not vsed of our Britans neyther are in the old Roman Order Yet our Protestans confesse they both had true Bishops and consecration and yet without them the ceremonie of the booke one the head of the elect And though the Roman Order now Pontif. Rom. in consecrat Electi in Episcopum vseth them yet it declareth that consecration is not so giuen nor a Bishop so consecrated but after them remayneth onely elect without that holie Order as before and so calleth him electus and consecrandus elect and to be consecrated but not consecrated Further thes Protestants haue told vs before both in their pretended booke of consecration and thes Articles that It is euident vnto all men diligently reading holy scripture and ancient Authours that from the Apostles time there hath beene thes orders of ministers in Christs Church Bishops Preists and Deacons which officers were euermore had in reuerent estimation Men so euidently knowne to be Bishops Preists and Deacons and euermore had in such reuerent estimation must euermore be certayne that they are truely effectually admitted to those callings and dignities otherwise it would not be euident that there be and who be such men-it would be Prot. forme of Order in Preists Prot. Aâ—ticl Articul 19. vncertayne and doubtfull who is a Deacon a Preist or Bishop whether there is any true preaching ministring of Sacraments any Sacraments or Church at all For thes men allowe none to preach and minister Sacraments but such they define Articul the visible Church to be a congregatien of faithfull men in the which the pure word of God is preached and the Sacraments be duely ministred according to Christs ordinance Sacraments be certayne sure witnesses and effectuall signes of grace and Gods good Will toward vs by which he doth worke inuisibly in vs. And yet making but two Sacraments Baptisme and the Supper of the Lord they thus declare and decree Those fyue commonly called Sacraments that is to say Confirmation Pennance Orders Matrimonie and Extreame Vnction are not to be compted for Sacraments of the ghospell for that thâ—y haue not any visible signe or ceremonie ordeyned of God Therefore this pretended Protestant forme and manner of consecration as also all their pretended Bishops Preists and Deacons are vaine and voide by their owne confession for in all thes they assigne laying one of hands a knowne and euident signe and ceremonie to be the certificate and assurance of such admittance and grace and power giuen as those Ecclesiasticall Orders require But if God did not ordeine this visible signe or ceremonie to such a purpose to make Episcopall other holie Orders a Sacrament which thes article and all their Religion denie no created or humane authoritie can giue such power and preeminence vnto it to be a signe or ceremonie ordeined of God a certaynâ— and sure witnesse and effectuall signe of grace Which their Article and Religion allowe onely to two Sacraments and in expresse terms vtterly denyeth to all Ecclesiasticall Orders either in Bishop Preist or Deacon Hereby falling into such desperate doubts and proceedings in this case that they are not onely condemned by priuate Catholike writers but publike censures sentences and consistories of the Catholike Church and all auncient and publikly receaued formes Pontificals and Orders of consecrating Bishops Preists and other Orders how old and generall soeuer from the Apostles time But by our owne temporall lawes and publike Iudgments as spirituall also both in in Catholike and Protestant times registred in their owne lawes Records in their owne courts and historians to haue neyther Bishop Preist Deacon or any other true Ecclesiasticall man among
them They write how Ridley made Preist by Catholike Order but Bishop by their new fashion when he was to be degraded by B. Brooke Bishop of Glocester delegate thereto in Q. Maryes time hee did onely then degrade him concerning preisthood being iudged to be no Bishop Foxe tom 2. pag. 1604. Mason l. 2. pag. 92 Record degrad Rid. as our Protestants and Records thereof testifie in thes his words to Ridley we must proceede according to our commission to degrading taking from you the dignitie of preisthood for we take you for no Bishop So it was also adiudged by the common lawes Brooke Abridg an 1576. tiâ—ul leases num 68. of the land in that time Bishops in the time of King Edward the sixt were not consecrated and therefore a lease for yeares made by such and confirmed by the deane and chapter shall not binde their Successours because such were neuer Bishops Of thes pretended Bishops which were thus by publike Iudgment in lawe disabled to do teÌ„porall offices for want of true ordination and power how much more were they vnable to performe any spirituall function belonging to that highest holie Order yet this is published for law euen in Q. Elizabeth her time longe after thes new Protestant Bishops were so allowed and still remaineth among their receaued and adiudged lawes And so generall and vniuersall a consent was of all in authoritie Pope Prince Prelates and whosoeuer that this new Protestant forme gaue no consecration that their owne Protestant applauded writers thus confesse it Touching Articles of Q. Mary to Bish. Boner Consecrat l. 5. cap. 12. foxe Act. mon. vol. 2. p. 1295. such parsons as were here to fore promoted to any Orders after the new sorte and fashion of Orders they were not ordered in verie deed This was the common and publike sentence of Pope Prince and Prelates in Queene Mary her time of the preteÌ„ded Bishops of King Edward the 6. when there was more pretence for them theÌ„ these diuers Catholikely ordained Bishops then liuing and some helping in their new ordering now and from Q. Elizabeth her time not one at all And it is contained in our old lawes Iudex secularis non potest Bracton fol. 401. degradare clericum magis quà m ad ordines promouere A secular Iudge can no more degrade a Preist or Clearke then he can promote him to orders And it was publikly adiudge in lawe That the parlament Temp. Henrici 7. fol. 27. 28. could not make the Kinge being a lay parson to haue spirituall Iurisdiction Then much lesse could it giue to King Edward the sixt to speake Protestants Stow an 1. Edw. 6. Hist words proclaimed King of England and also of Ireland the supreame heade immediately in earth vnder God being of the age of nyne yeares and to Queene Elizabeth a woman by Sexe disabled in such things both to haue spirituall Iurisdiction and supreame spirituall Iurisdiction and spirituall power Episcopall or Pontificall to conferre and giue both spirituall highest order and Iurisdiction to whom and by what meanes it pleased them contrary to all Christians in the world Catholiks Protestants and whosoeueâ— none out of England so proceeding in such affaires Aâ—d in the time of Queene Elizabeth both particular wrâ—â—â—rs records and her parlament publikely in the 8. yearâ— of her Reigne assure vs that their new Bishops making was by diuers both doubted of and denied to be lawfull The Protestant cheife Iustice of the common plees Lord dyer setteth downe that Bishop â—onner publikely pleaded they were no Bishops and namely Doctour Horne so admitted and it wâ—s adiuged by all the Protestant Iudges that Bishâ—â— Bonner might so pleade And the Protestants would neuer come to tryall with him therein And the next Parlament in her 8. yeare cleared him and all other Catholikes so in iâ—pugning those Bishops offering the oath of supremaâ—y vnto them in these words Be it exacted that no person or persons Statut. in parliament an 8. Elizab. cap. 1. be empeached or molested in body lands or good by occasion are meane of any certificate by any Archbishop or Bishop heretofore made in the first session of this parlament touching or concerning the refusall of the oathe set fourth by act of parlament in the first yeare of Queene Elizabeth And that all tenders of such oath made by any Archbishop or Bishop aforesaid and all refusals of the same oath so entered by any Archbishop or Bishop shall be voyde and of noe effect or validity in the lawe And to helpe afterward what they could thus they enact diuers questions haue lately growne vpon the Statut. in parliam an 8. Eliz supr c. 1. making and consecrating of Archbishops and Bishops within this realme whether the same were and be duely done according to the lawe or not Therefore it is thought conuenient hereby partly to touch such authorities as doth allowc and approue the making of the same Archbishops and Bishops to be duely and orderly dâ—â—e according to the lawes of this Realme her hâ—â—â—nesse in her letters patents vnder the greate Sâ—â—â—e of England directed to any Archbishop Bisâ—â—p or others for the confirming inuesting and coâ—secrating of any parson elected to the office or digâ—â—â—y of an Archbishop or Bishop hath not onely vsâ—â— such words and sentences as King Henry and King Edward did in their letters patents diuers other general words and sentences whereby her highnesse by her suâ—râ—ame power and authority hath dispenced with all â—auses or doubts of any imperfection or diasbility thâ—t can or may in any wise be obiected against the saâ—e These be the onâ—ly authorities the statute doth or could bringe â—eing all carnall and humane not one diuine or â—cclesiasticall vtterly vnable to make a lawfull true Bishop or confirme any for such being bâ—t meere phantasies letters patents the greate Seale of England of a woman such words and sentences as King Henry the eight and King Eduard his child contrary to the vniuersall Church of Christ vsed A womans supreame power authority and dispensation in all causes doubts Imperfections or disabilities in any wise to be obiected and that not onely their pretended Archbishops and Bishops but others neither true nor pretended Archbishops or bishops did as their words be plaine by this most straunge and infirme feminine commission confirme inuest and consecrate Archbishops Bishops which as they haue confessed before with all authorities none but true lawfull Bishops in approued receaued forme and manner can doe And yet this parlament doth thus approue all such as were thus made whether by the Queenes letters patent and men no Bihops true or pretended and without King Edwards forme or any other remembred or by King Edwards forme and fashion to be lawfull Bishops in these words All Statut. an 8. Eliz. supr acts and things made or done by any person or persons in or about any elected to the office of any Archbishop or Bishop by vertue of
the Queenes letters patents shall be by authority of this Parlament be declared good any matter or thing that may be obiected to the contrary thereof in any wise notwithstanding All persons that haue beene or shall be made Archbishops Bishops Preists ministers after the forme and Order prescribed in the order and forme how Archbishops and should be made by authority hereof be declared and shall be Archbishops Bishops Preists Ministers and rightly made any statute lawe canon or other thing to the contrary notwithstanding Hitherto this Protestant Parlament and Queene Elizabeth taking vpon them more then omnipotent and diuine power for God himselfe euer omnipotent cannot make that a thing done is not or was not done nor a thing ill done to haue beene well done or not ill done The light of reason the light of grace all Philosophers Christians and others agree non est potentia ad praeteritum there is no power or possibility to make a thing that is past not to be past nor otherwise passed theÌ„ it passed Therefore when it appeareth by so many testimonies before that men called Bishops by our Protestants were neuer truely and lawfully made Bishops and this Protestant parlament it selfe confesseth not onely that diuers questioÌ„s had beene whether it were duely orderly done according to the law or not but declareth their acts and effects done by them as Bishops to be voyde and of none effect or validitie in the lawe It farre surpassed a womans power or her parlament thereby or any power on earth or higher to make and proue by authoritie of this parlament in her 8. yeare such men by authoritie hereof be declared and shall be Archbishops Bishops Preists Ministers and rightly made any statute lawe canon or other thing to the contrary notwithstanding Producing no other reason but that her highnesse by her supreame power and authoritie hath dispenced with all causes or doubts of any imperfection or disabilitie that can or may in any wise be obiected against the same If Queene Elizabeth and her Protestants would make Episcopall Order and dignity onely an humane inuention she as a temporall greate Prince might haue had place for her dispensation for time to come Though not past in aboue 6. yeares when thousands of such Bishops and ministers were made among them But all Protestants of England King Bishops whosoeuer hauing decreed and deliuered before that it is diuinae ordinationis the ordinance of God an Apostolicall tradition manifest to all the world a canon or constitution of the whole Trinitie enacted for succeeding posteritie it is vtterly vnpossible that any Queens Kings or what dispensation soeuer on earth can or euer could make that which was and is questioned doubtfull imperfect and inualide to be without question doubt perfect and valide either from the beginning any time past or to come hereafter Thus howsoeuer wee examine the making of these Protestant Bishops and ministers by them either by holy scripture witnessing that God placed Bishops in his Church to gouerne it attendite vobis vniuerso gregi in quo vos spiritus sanctus posuit Episcopos regere Act. c. 20. 1. Timoth. 3. 4. Tit. 1. 1. Petr. 5. 2. Timoâ—h 1. Ecclesiam Dei quam acquisiuit sanguine suo And not a woman or child Queene Elizabeth and King Edward the 6. by a new deuised manner or by the Apostolike Fathers of this first age tradition of the Apostles all the old Orders of consecration in Britaine or what place soeuer by all Catholike Fathers or by these Protestants themselues we finde nothing but a desolation and an vndoubted want of all Episcopall and Ecclesiasticall holy orders among them But if we come to the Sacred Bishops of the Catholike and Romane Church the holie preisthood and other Orders we finde by all these testimonies all things in Order subordinate required and necessarie to this highest spirituall dignitie We haue with the Apostles and the Apostolike Can. Apost 43. Clem. const Apost l. 3. c. 11. l. 8. c. 21. c. 22. 28. epist 2. Ignat. epist ad Antioch ad Philadelph Philip. Engl. Protest in Abb. Prot. Archb. of canterb and Franc. Mas Booke of Consecrat l. 5. p. 96. 97. c. 1. p. 207. Fathers of this time S. Clement S. Ignatius and others Subdeacons Acolythists Exorcists Lectours and all We haue founde Deacons ministers to Bishops and Preists in the Sacrifice of Masse we haue founde true massing Sacrificing Preists and Protestants both by writing and practise so confessing as also in these words of them all by generall assent We thinke that no man possibly haue the Order of a Bishop which hath not the right Order of preisthood To the verie being of a Bishop the Order of preisthood is essentially required Thus they exclude themselues from and entitle Catholiks to this greatest Order And plainely confesse the Roman Church not onely to obserue and vse in the consecration of Bishops all things whatsoeuer in any opinion of Catholiks or Protestants essentiall and necessarie but also all ceremonies and ceremonialls therein vsed euer since and before England was conuerted to Christ plainely confessing that their first Protestant Archbishop Abbot and mason consecr in Mat. Park Matthew Parker being the 70. from S. Augustine was the first of all admitted without them and otherwise then they were and their publike continuall practise is so euer since that time The ceremonies of pastorall staffe ringe deliuerie of the booke of Ghospels to the new consecrated Bishop by the Consecratour and his Assistants taken from the sholders of the newly consecrated Miter and gloues we are assured to be ceremoniall onely all and euerie of them performed and done after the new Bishop is declared to be consecrated And yet these were so aunciently vsed by these Protestants that all our Bishops of England were consecrated they being vsed And before S. Augustine S. Asaphus and Capgrauius in vit S. Kentegerni came hither S. Kentegern in the Britans time being consecrated without them going to Rome ipso multoties petente with very often suite and desire the Pope then ministred them vnto him Sanctus Papa quae deerunt consecrationi eius supplens The Order of Consecration by which this S. Kentegern was made Bishop and all the Britans Scots and Irish vsed was more old then the canons of the ceremonies vsed in consecration and their old custome mos in Britannia inoleuerat when S. Kentegern about 1200. yeares past was consecrated was this In consecratione Episcopi tantummodo capita eorum sacri chrismatis infusione perungere cum inuocatione Sancti Spiritus benedictione manus impositione In the consecration of Bishops onely to anoynte their heads with holy Chrisme with inuocation of the holie ghost and benediction and imposition of hands This Order was adiudged by the Popes of Rome to be auayleable And all Protestants graunt the Britans haue true consecration and Bishops Here is neyther the ceremonie of saying take the holie ghost nor
deliuering the bible to him that is admitted among them beinge the onely signes they vse except layinge hands one the head of the Elect which signe of itselfe cannot by any opinion giue this greate dignitie and calling and as S. Albinus Amalarius and others witnesse 800. yeares since this ceremonie of imposition of hands was neither in the old or new booke of Ordination or in the Romane tradition Non reperitur in authoritate veteri neque noua sed neque in Romana traditione So they write of the ceremonie of the booke of the ghospels not vsed in any of those authorities neyther remember that the ceremonie of saying take the holie ghost was founde in any of them and in the old Roman Order it is wanting as likewise in that was vsed in Fraunce as in that of Britayne Scotland and Ireland And yet it is acknowledged freely by all aswell Protestants as others that all these Kingdomes contryes and nations where these traditions Orders and consecrations were thus vsed had true and lawfull Bishops Preists and other clergie men yet omitted all and vsed none of those Rites to which Protestants ascribe Episcopall consecration Therefore it must needs be euen in their owne Iudgements that Protestants haue no true consecration or persons consecrated in their congregations But the present Catholike and Romane Church now practising all and euerie Rite and ceremonie which all those Orders and Ordinations did in consecrating Bishops other clergie men and vsing as our Protestants also confesse true and lawfull Bishops to be consecratours must needs haue true and vndoubted consecration The Rites be besides the remembred which it vseth herein First the Examen of the person to be consecrated ended whâ—ch was in all orders of this consecration and helpe of the holie ghost as the Britans Scots and Irish with others vse cum inuocatione Pont. Rom. in consecrat electi in Episcopum sancti Spiritus being called vpon the consecratour telleth him the office of a Bishop to be to iudge interprette consecrate giue Orders offer sacrifice baptise and confirme Episcopum oportet iudicare interpretari consecrarâ— ordinare offerre baptizare confirmare With this all the cited Orders agree and the holie Fathers of this first age before S. Clement S. Ignatius S. Ignat. ep ad Trall Antioch Phil. Ephes Smyrn Clem. 3. const c. 10. 11. ep 4. 1. 3. const l. 7. 2. c. 11. 12. 3. 30. 31. 36 with others among the greate duties of this highest dignitie haue told vs Quid aliud est Episcopus quà m qui omni principatu potestate superior est Episcopi sunt Sacerdotes baptizant sacrificant eligunt manus imponunt Nemo Episcopo honorabilior in Ecclesia Sacerdotium Deo gerent pro mundi salute Sine Episcopo nemo quicquam faciat eorum quae ad Ecclesiam spectant non licet sine Episcopo baptizare neque offerre neque sacrificium immolare neque dochen celebrare Non sibi quis sumit honorem sed qui vocatur à Deo Nam per Episcopi manus datur haec dignitaâ— The benediction remembred in the manner of the Britans Scots Irish and others is performed with the signe of the Crosse vt hunc praesentem electum benedicere sanctificare consecrare digneris Producendo semper signum Crucis super eum thus the Elect kneeling before the altare S. Denys Dionis Areop Eccl. Hierarch c. 5. Clem. Rom. const l. 8. c. 122. and S. Clement in this first age together with the old Roman Order thus remember this Rite Praesul sacrandus offertur vtroque genu posito ante altare à consecrante Pontifice castissimis imprecationibus consumantur cuilibet ipsorum à benedicente Pontifice crucis imponitur signum The Rites of laying the booke of ghospels one the Elect with the hands of the consecratours and the words accipe spiritum sanctum I haue shewed before they were not vsed in diuers publike Orders of consecration which by all gaue true Ordination And both in the Roman Pontificall and others in which they are vsed the person to be consecrated is after they be ended still named onely Elect and not consesecrated vntill the holie vnction of him with holie Chrisme into Episcopall Order thus vngatur consecretur caput tuum caelesti benedictione in ordine Pontificali in nomine Patris Filij Spiritus sancti Amen And after this vnction immediately it is declared both in the Pontificall now vsed and in the old Roman Order that Episcopall power and calling is giuen vnto him His hands be also anoynted in two Orders And they call this vnction the summe and complement of Ordination and that vsed the consecration is ended Comple in Sacerdote tuo mysterij tui summam caelestis vnguenti flore sanctifica and this ended complâ—ta benedictione they call him consecrated Bishop consecratus Pontifex and Pontificatus dignitatem sublimatus and before onely electus designatus Elect designed The Order which the Britans Scots and Irish vsed vsed onely Anoynting of the head tantummodò capitaeorum sacri Chrismatis infusione perungere So did the old Order which Amalarius Bishop of Treuers vsed additur ad consecrationem infusio olei super caput So S. Augustine so S. Gregorie S. Bede and others yet all agree that Episcopall Order is hereby conferred and ended S. Augustine August tract psalm apud Amalar. l. 3 de offic Eccl. c. 14. saith vicarius Christi Pontifex efficitur ideo in capite vngitur Caput nostrum Christus Caput nostrum vnctum est oleo inuisibili Episcopus quia vicarius Christi est in capite vngitur ab illo enim significatur se accipere hanc vnctionis gratiam qui caput est totius Corporis imitando illum qui caput est totius Ecclesiae per vnctionis gratiaÌ„ sit ipse caput Ecclesiae sibi commissae S. Gregorie plainely teacheth this vnction Gregor ad cap. 10. lib. 1. Reg. is the Sacrament here Qui in culmine ponitur sacramenta suscipit vnctionis Quia vero ipsa vnctio Sacramentum est is qui promouetur bene foris vngitur sed intus virtute Sacramenti roboretur And againe spiritus Domini post vnctionem dirigitur quia foris Sacramenta percipimus Vt intus spiritus sancti gratia repleamur Besides our brittish manner of consecration before remembred S. Bede and Amalarius Bed l. 3. de Tabernacul vas eius Amalar. fort l. 3. de Eccl. offic c. 14. from him and others witnesse how in this Kingdome this was accompted a Rite necessarie essentiall and giuing grace in this Sacrament oleo vnctionis perfunditur vt per gratiam spiritus sancti consecratio perficiatur And that this was the tradition of the Church from the Apostles we are assured both because the Fathers of this first age S. Denis S. Anacletus and others so remember it and the fathers before and after to be named euen by English publike Engl. Prot. apud
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
Episâ—opo nemo quicquam faciat eorum quae ad Ecclesiam spectant Sainct Clement testifieth that Sainct Peter the Apostle Clem. Rom. epist 1. commaunded praecipiebat Petrus Apostolus that all Princes of the earth omnes Principes terrae and all men should obey Bishops And proued that all which did contradict them were in state of damnation and imfamy vntill they made satisfaction and commaunded them to be excommunicate except they were conuerted The Bishop Clem const Apost lib. 2. c. 11. 12. 3. 30. 31. ruleth all Lords Preists Kings Princes Regibus Principibus Fathers children Masters and all subiects He Iudgeth as God with power The Bishop is mediatour betweene God and men He is the next after God our Father Prince Ruler King Rex Gouernour A Bishop is adorned with the dignitie of God he ruleth the clergie and commaundeth all the people Omni populo imperat Dion Areop Hier. Eccl. c. 2. par 2. 3. c. 4. 5. Martial ep ad Burdegal cap. 3. The like haue other Apostolike men of this first age And they are so farre from giuing superiority and commaund to ciuill power ouer Bishops in things of Religion that in such affaires and causes they make inferiour all temporall people euen to Preists and Deacons Preisthood is the heade or cheife of all good things in this world saith S. Ignatius Ignat. epist ad Smyrnen Sacerdotium est omnium bonorum quae in hominibus sunt apex He that rageth against it doth not ignominy to man but to God Lay men must be subiect not onely to Preists but to Deacons Laici Diaconis subditi Polycarpus epist ad Philippen sint Subiecti estote Presbyteris Diaconis sicut Deo Christo And our Protestants themselues acknowledge Rob. Barnes l de vit Pont Roman in Anacleto Anaclet epist 1. that the holy Popes of this time iudged them no Christians that called holy Preists to ciuill consistorys Anacletus Christo alienos esse indicabat qui Sacerdotes inius vocarent They which tooke away the riches of the Church were to be adiudged homicidas because the Apostles by our Sauiour his commaunde gaue chardge that the priuiledges of the Church and Preists should be kept inuolate Christ vel Ecclesiae pecunias auferentes homicidas iudicari debere censuit quia inquit priuilegia Ecclesiae Sacerdotum Apostoli Saluatoris iussu inuiolata esse debere iusserunt In Ecclesiasticall busines the the greater causes were to be referred to the primates the lesser to the Metropolitane Bishop and secular causes to secular Iudges In Ecclesiasticis negotijs grauiores causas ad primatem leuiores ad metropolitanum Episcopum referendas secularia negotia ad prophanos iudices agenda esse iussit All that were oppressed might appeale to the Ecclesiasticall Court And that such causes as could not be composed by the cheifest of the cleargie should be ended in their councells Et causas quae apud primarios Ecclesiastici ordinis componi non possent in Concilio finiendas esse To that which followeth in this Article The Bishop of Rome hath no iurisdictioÌ„ in this Realme of England I haue aboundantly answeared and so proued the weakenesse of such assertion in my Examine of their 19. Article and that which is here said most manifestly conuinceth the same For if as is proued here the Bishops in euery Prouince haue the highest and cheifest spirituall power ouer all others therein whether spirituall or temporall he which hath the supreame power and Iurisdiction ouer all and euery such Bishops or Bishop cannot be depriued of that Title and right though a farre greater consistory then these Articlers or their Approuers and applauders should deny it vnto him He that hath iurisdiction and power ouer the greater must needs haue it ouer the lesser and Inferiour in that Kind S. Ignatius calleth the Church of Rome the sanctified and Ruling Church being himselfe Patriarke of Antioch Ignatius Ecclesiae sanctificatae Ignat. epist ad Rom. in inscriptione quae praefidet in loco Regionis Romanorum S. Polycarp lyuing in the same age went from Smyrna in the East to Rome for decision of Questions about the day of Easter Propter quasdam super die paschae Hier l. de vir illustrib in Polycarpo Dion Aerop c 3. de diuin no minib Clem. Rom. epist 1. Rufino Interpret quaestiones Romam venit S. Dionisius saith S. Peter liuing and dying Bishop of Rome was the supreame glory and head of diuines Petrus supremum decus antiquissimum Theologorum columen S. Clement saith S. Peter was by Christ defined the foundation of the Church Simon Petrus fundamentum esse Ecclesiae definitus est And as the most worthy commaunded by Christ to conuert the westerne parts and performed that precept Qui obscuriorem mundi plagam occidentis velut omnium potentior illuminare praeceptus est quique integrè potuit implere praeceptum He liued much and dyed at Rome by martyrdome and committed his supreame Pastorall charge and office to S. Clement which Christ had committed to him full power to binde and loose whatsoeuer he should decree on earth should be decreed in heauen Clementem Episcopum vobis ordino cui soli me ae praedicationis doctrinae cathedram trado Ipsi trado à Domino mihi traditam potestatem ligandi soluendi vt de omnibus quibuscumque decreuerit in terris hoc decretum sit in caelis Among other Pastorall and highest Pontificall duties he gaue him power and chardge to send Bishops into all cyties whether or where S. Peter had not sent or ordained before Episcopos per singulas ciuitates quibus ille non miserat nobis mittere praecepit And S. Clement performed it Quod facere inchoauimus Domino opemferente facturi sumus Aliquos ad Gallias Hispaniasque mittimus quosdam ad Germaniam Italiam atque ad reliquas gentes dirigere cupimus Among these Bishops some were primates or Patriarks and Archbishops and the causes of Bishops and greatest Ecclesiasticall Questions and busines of the Churches were to be tried and decided by the primates and Patriarks and the Apostles so decreed Petrus Episcoporum primates vel Patriarchas ordinauit qui reliquorum Episcoporum iudicia maiora quoties necesse foret negotia in fide agitarent secundum Dei voluntatem sicut constituerunt sancti Apostoli ita vt ne quis iniustè periclitaretur definirent Archiepiscopos institui praecepit qui non tamen primatum sed Archiepiscoporum fruerentur nomine Episcoporum quoque iudicia vt superius memoratum est maiora Ecclesiarum negotia si ipsi reclamauerint aut aliquem timorem aut istos vel alios suspectos habucrint ad iam dictos primates vel Patriarchas transferri perdocuit And this was among the Apostles themselues one S. Peter aboue the rest Quoniam nec inter Apostolos par institutio fuit Sed vnus omnibus praefuit This is
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
it to himselfe though he punished with death as others often since then haue done the professours thereof yet both he and all or Rulers temporall since Kings or Queens haue retained in their stile of honour that title Defensor fidei defendour of the faith which the Pope gaue him for defending before his fall the Catholike faith against Martine Luther though they all except Queene Mary impugned it And our present K. Charles whome together with his Queene Mary God blesse with all good and happines in his late publike declaration to all his louing Subiects among whome his Catholiks be not in the lowest place of duty and desert to him though not in like degree of his fauour to theÌ„ thus and thus vehemently protesteth wee call God to recorde before whome we stand that it is and alwaies hath beene our harts desire to be found worthy of that title which we accompt the most glorious in all our Crowne DEFENDOVR OF THE FAITH But to defend the faith is not to reprint the articles of Religion established in the time of Queene Elizabeth and by a declaration before those articles to ty and restraine all opinions to the sense of those articles as he speaketh immediately before and to persecute Bishops Preists and Catholiks as he doth That title was giuen by the Pope to King HeÌ„ry for defence of the true faith longe before the articles of Queene Elizabeth or she was borne Longe before hee K. Edward 6. Queene Elizabeth King Iames and King Charles persecuted Catholiks their faith whereof by their stile they should be defendours longe before their religion or any of them I except King Henry the 8. to whome it was giuen receaued beeing The true faith Catholike and Apostolike which by that regall stile and title they should defend against these articles I haue aboundantly by the best testimonies proued in euery point for the two last following articles the 38. intituled of Christian mens goods which are common and the 39. the last of a Christian mans oath doe not containe any coÌ„trouersie with Catholikes but were ordained against new Sectaries among themselues I hope no Protestant Parlament will hereafter glory that their religion was almost 80. yeares old though it wanteth 10. of that number and so extraordinarily contend to persecute that which I haue proued to exceed it aboue 1500. yeares in time and truth which they ought to embrace and honour and not so maliciously or ignorantly not being the most religious nor learned diuines to persecute it FINIS A TABLE OF THE CHAPTERS Chap. 1. COncerning the first 5. Protestant Articles not differing from the Apostles Religion and the Romane Church pag. 1. Chap. 2. Examining their 6. Article about scriptures and traditions and condemning it by the Apostles and Apostolike men and doctrine of their age p. 2. Chap. 3. The 7. 8. 9. 10. Articles examined and wherein they differ from the present Roman Church condemned by this first Apostolike age p. 53. Chap. 4. The 11. Article of the Iustification of man examined and condemned by the Apostolike Fathers of this first age p. 60. Chap. 5. The 12. Article examined and in whatsoeuer differing from the present Romane Church condemned by the Apostolike age So of the 13. and 14. Articles p. 67. Chap. 6. The 15. 16. 17. 18. Articles so examined and wheresoeuer repugnant to the Roman Church likewise condemned p. 82. Chap. 7. The 19. Article examined and condemned by the same authoritie p. 88. Chap. 8. The 20. Article thus examined and in whatsoeuer contrarie to the Church of Rome thus condemned p. 99. Chap. 9. The 21. article so examined and condemned p. 109. Chap. 10. The 22. article thus likewise examined and condemned p. 141. Chap. 11. The 23. article examined p. 207. Chap. 12. The 24. article likewise examined and condemned by this first Apostolike age and writers therein p. 212. Chap. 13. The 25. article intituled of the Sacraments thus examined and condemned in all things contrarie to Catholike doctrine p. 222. Chap. 14. Pennance so called in this article and by Catholikes The Sacrament of Pennance was so iudged and vsed in this Apostolike age p. 228. Chap. 15. Holy Orders contrary to this article was vsed and held à Sacrament in this first age p. 233. Chap. 16. Matrimonie thus proued a Sacrament p. 242. Chap. 17. Extreame vnction thus proued to be a Sacrament p. 249. Chap. 18. The rest of this article repugnant to the Catholike faith likewise condemned p. 252. Chap. 19. The 26. and 27. articles examined and Protestant doctrine in or by them condemned p. 258. Chap. 20. The 28. article intituled of the supper of the Lord examined and condemned p. 262. Chap. 21. The 29. article intituled of the wicked which do not eate the bodie and blood of Christ in the vse of the Lords supper examined and condemned p. 276. Chap. 22. The 30. article intituled of both Kindes examined and where it is contrarie to the Romane Church condemned p. 284. Chap. 23. The 31. article being intituled of the one oblation of Christ finished vpon the Crosse thus examined and condemned p. 297. Chap. 24. The 32. article intituled of the marriage of Preists thus examined and condemned p. 315. Chap. 25. The 33. 34. articles examined and in whatsoeuer repugnant to the doctrine of the Church of Rome thus condemned p. 339. Chap. 26. The 35. 36. articles intituled of homilies and of consecration of Bishops and ministe◠〈…〉 examined and condemned 〈…〉 Chap. 27. The 37. article intituled of the ciuiâ—â— Magistratus thus examined and whatsoeuer against the Roman Church condemned p. 390.