preserued to posterity and how briefe they are It is rather to be wondred that they should cite and allow so many of those books of the old testament and parts of them so often aâ— Eleuther ep ad Lucium Reg. Rritan apud Gal. Lambrrt l de leg S. Eduardi Stowe hist fore tom 1. Godwin CoÌ„uers of Brit. Hollinsh hist of Eng. Speed Theat of Bit. Matth. park antiq Britan. Matth. park antiq Brit. p. 69. Io. Gosc hist Eccl Dauid poiuel in Annot. in l. 2. c. 1. Girald CaÌ„br Iâ—iner CaÌ„br Bal. l. 1. Script Brit. cent 1. in August Rom. l. 2. de Act. Pontif Rom. in Greg. 1. they doe then that they should omit any And although wee doe not finde any Antiquity of Britaine which in this age entreateth of such things yet the most auncient which our Protestants will graunte vnto vs beinge the Epistle oâ— Pope Eleutherius to Kinge Lucius wee finde there in that he makinge mention that Britaine had receaued both the Testaments of holy Scripture although in particular he citeth so few bookes oâ— them that out of the new testament he citeth nâ— more then onely the 23. chapter of S. Matthew from the old testameÌ„t but three texts two of them beinge out of the Psalmes 45. 55. the third is thâ— booke of wisdome disallowed by these ProtestaÌ„nâ— in this Article but allowed by him and our primatiue Christian Britans of that time and so from ouâ— first receauing of holy Scriptures And if I may but write what all our Protestant Antiquaries generally affirme for a constant and vndoubted truth that our Christian Britans did neuer vntill Saincâ— Augustines cominge hither change or alter any oâ— materiall point in the holy ReligioÌ„ which they receaued in the Apostles time I must needs auouchâ— that those Scriptures of the old testament which Godwyn CoÌ„uers of Brit. pag. 43. 44. fore pag. 463. edit an 1576. Holinsh. hist of Engl. cap. 21. l. 4. fulke answ to a couÌ„terf cath pag. 40. harr descript Brit. c. 9 Gild. ep de excid conq Britan. this Article refuseth Were receaued both in Britaine and in other nations as Italy and Rome whence our conuersion came with other contries in that happy Time for Sainct Gildas our most auncient and allowed Historian both in many manuscripts and bookes published by Protestants their warrant for his wisdome Surnamed Sapiens the wise doth very often in one short worke allowe and cite for holy Scriptures diuers of those bookes especially Ecclesiasticus many times and the booke of wisdome vsinge the authority thereof 8. times in one page and lesse And vnto what time persons or place soeuer wee will appeale for Triall wee shall in noe age contry councell or auncient particular writer finde any one person which agreeth with this Protestant Article in the nuÌ„ber bookes of canonicall Scripture It citeth S. Hierome but both hee himselfe and these Protestants Kinge Iames his Protestant Bishops in their publik dispute at Hampton Court with others proue that Conference at Hampton Court pag. 60. Couelag Burges pag. 87. 8. 86. 88. 89. 90. 91. S. Hierome spake onely against the bookes which these Protestants reiect not in his owne opinion but what the Iewes obiected Most of the obiections made against those bookes were the old cauils of the Iewes renewed by S. Hierome in his time who was the first that gaue them that name of Apochryphe which opinion vpon Ruffinus his challendge hee after a sort disclaymed and the rather because a generall offence was taken at his speaches in that kinde They are most true and might haue the reconcilement of other Scriptures If Ruffinus be not deceaued they were approued as parts of the old testament by the Apostles S. Hierome pretendeth that what hee had spoken was not his owne opinion but what the Iewes obiected And for his paines in translating the booke of Iudith which this article reiecteth he giueth this reason because wee reade that the Councell of Nyce did reckon it in the number of holy Scriptures And Sainct Hierome is plaine both for this booke of Iudith and the rest that he did not deny them for first of Iudith hee saith the Nicen Councell which he and all Catholiks euer honored receaued it Hunc librum Synodus Nicaena Hieron Tom. 3. oper praef in Iudith Ruffin inuectit 2. in Hieronym in numero sanctarum Scripturarum legitur computasse And for the other books beinge chardged by Ruffinus to speake in his owne words to be the onely man qui praesumpserit sacras Sancti Spiritus voces diuina volumina temerare Diuino muneri Apostolorum haereditati manus Intulerit Ausus est Instrumentum diuinum quod Apostoli Ecclesijs tradiderunt depositum Sancti Spiritus compilare To haue herein abused the words of the holy Ghost and diuine volumes To haue offered violence to the diuine office and Inheritance of the Apostles And to speake in Protestants Couel sup pag 87. translation to haue robbed the Treasure of the holy Ghost and diuine Instrument which the Apostles deliuered to the Churches Sainct Hierome neuer denieth any of those things for true which Ruffinus spake Ruffin supr of the authority of those books of Scriptures that the Apostles deliuered theÌ„ for such to the Churches and no learned man euer denied it and that S. Peter at Rome deliuered them to the Church Petrus Romanae Hier. Apol. 2. aduers Ruffin Tom. 4 oper praef in libros Machul Ecclesiae per viginti quatuor annos praefuit Quid ergo decepit Petrus Apostolus Christi Ecclesiam libros ei falsos tradidit But onely denieth that he wrote in his owne but in our Enemies the Iewes opinion non enim quid ipse sentirem sed quid illi contra nos dicere soleant explicaui And writinge to Pope Damasus plainely testifieth that he ioyned with the Catholike Church in this busines nouum vetus testamentum recipimus in eo librorum numero quem sanctae Catholicae Ecclesiae tradit authoritas And Feild l. 4. of the Church cap. 23. pag. 245. Act. 6. Gloss ordin Lyra. in eund locum our Protestants from Antiquities acknowledge thus The Iewes at the cominge of Christ were of two sorts some named Hebrews commorant at Hierusalem and in the holy land properly named Hebrewes others named Hellenist that is Iewes of dispersion mingled with the Greeks these had written certaine bookes in Greeke which they made vse of together with other parts of the old Testament which they had of the translation of the Septuagint But the Hebrews receaued onely the 22. bookes before mentioned Hence it came that the Iewes deliuered a double Canon of the Scripture to the Christian Churches And in this second Canon of the Iewes as these men write were those bookes of the old Testament which this article denieth And whereas some Protestants would excuse this Article by some old Authorities of Melito Sardensis Origen the
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
nuncupamus quod sit vniuersalis diffundatur per omnes mundi partes ad omnia se tempora extendat nullis vel locis inclusa vel temporibus Seing alwayes there is onely one God one mediatour of God and men Iâ—sus the Messias also one Sheepheard of the vniuersall flocke one heade of this body to conclude one holy Ghost one saluation one saith one testament or league it necessarily followeth that there onely is one Church Which therefore wee name Catholike because it is Vniuersall and diffused through all parts of the world and extendeth it selfe to all times not concluded within any places or times This holy Church of God is called the house of the liueinge God builded of liuely and spirituall stones and seated vpon an vnmoueable rocke and vpon a foundation on which no other thing can be placed and therefore it is called the pillar and supporter of truth Haec Ecclesia Dei sancta vocatur domus Dei viuentis extructa ex lapidibus viuis spiritualibus imposita super petraÌ„ immotaÌ„ super fundamentuÌ„ quo aliud loc ari noÌ„ potest ideo nuncupatur etiam coluÌ„na basis verit atiâ— 1. Tim. 3. The Lutheran Religion or confession of Wittemberge saith credimus confitemur quod vna sit Confess Wirtemberg cap. de Eccl. sancta Catholica Apostolica Ecclesia iuxta Symbolum Apostolorum Nicaenum Quod haec Ecclesia â— Spiritu sancto ita gubernetur vt conseruct eum perpetuo ne vel erroribus vel peccatis pereat Quod in hac Ecclesi asit verapeccatorum remissio Quod haec Ecclesia habeat ius iudicandi de omnibus doctrinis Quod haec Ecclesia habeat ius interpret and aescripturae Ecclesia habet certam promissionem perpetuae praesentiae Christi Cap. de Concilijs gubernatur à Spiritu sancto Wee beleeue coÌ„fessâ— that there is one holy Catholike and Apostolike Church according to the Creede of the Apostles and Nicen Councell That this Church is so gouerned by the holy Ghost that he preserueth it for euer that it perish not either by errours or sinnes That in this Church there is true remissioÌ„ of sinnes thâ—â— this Church hath authority to Iudge of all doctrines That this Church hath authority to interpret the Scripture The Church hath certaine promise of the perpetuall presence of Christ and is gouerned by the holy Ghost By this it is euident by all Testimonies of this Apostolike age and these Protestants themselues that the true Church of Christ neuer did shall or can erre in any Iudgment decree sentence or profession in matters of faith but is pure Catholike and Apostolike in all such in all times and places And this article either denying or doubting of such power and prerogatiue in the true Church is very Idle or Antichristian taking away all certaine and holy Religion of Christ As also that the Church which was when these heresies began euen Catholike and vniuersall in all places and had beene so in all times before hath beene so euer since and still so continueth and florisheth is that true holy Catholike Apostolike Church which the holy Scriptures Fathers of this age and the Article of our Creede giue testimony vnto And the Protestant particular Confessions and congregations of Heluetia Fraunce England Scotland Belgia Poland Argentine Ausburgh Saxony Wittemberge the Palatine of Rheine Boheme and perhaps some others being onely of particular Contryes or Townes and onely of some and not all persons of them cannot be possibly Catholike for place and as vnpossibly for time the eldest of them by their owne testimony and confession vnknowne vntill the yeare of Christ 1530. the Confession of Ausburge first began not printed vntill the yeare 1540. the Confession of Boheme 1532. Heleutia 1536. Saxony 1551. England 1562. Scotland 1581. the like of the rest These nor any of them by the same reason can be Apostolike arising so many hundreds of yeares after the Apostles time None of all these can be that one Church which was euer those being diuers from that among themselues at warres both for Sacraments discipline doctrine None of their coÌ„gregations or coÌ„fessions yet hath brought forth any one man or woman knowne which in their owne Iudgment or senteÌ„ce is honoured or calendred for a Saint though their calenders chronicles and histories be full of Saints which were of the Roman Church and Religion They haue taken away and ouerthrowne many thousand foundations of holynesse and piety their owne first foundation in such kinde is yet to begin this cannot be the one holy Catholike and Apostolike Church of Christ which our Creeds doe teach vs being in all respects diametrically opposite or rather contradictory to whatsoeuer is or can be defined or described as they themselues define the true Church by those attributes properties or distinctiue differences to be one to be holy to be Catholike and vniuersall in all times places and points of doctrine and Sacraments and to be Apostolicall continued without intermission from the Apostles in sound and Apostolicall Christian Religion in all articles and matters of faith And thus it was confessed and professed by our Christian Britains from their first couersion in the Apostles time as these men themselues haue before deliuered THE IX CHAPTER The 21. Article so examined and condemned THE Article which followeth 21. in number is intituled of the authority of generall Councels And in these their words Generall Councels may not be grathered to gether without the commaundement and will of Princes And when they be gathered for asmuch as they be an assembly of meÌ„ whereof all be not gouerned with the spirit and word of God they may erre and some time haue erred euen in thinges pertaining vnto God wherefore things ordained by them as necessary to saluation haue neither strength nor authority vnlesse it may be declared that they be taken out of holy Scripture Hitherto this English Protestant Article The first part of it requiring of necessity the commaundement and will of Princes for the validity of Councels is singular not onely against Catholiks but all Confessions of Protestants not any one consenting in this matter with our English Protestants as is euident in those confessions Neither doe the Protestants of Britaine agree herein but all they whom they terme Puritans or Disciplinarians are quite of an other opinion And the Parlament Protestants themselues of best Iudgment doe euen with publike allowance condemne it Thus with such approbation they write of themselues Protestant relation of Religion cap. 47. The Protestants are seuered bandes or rather scattered troopes each drawing diuers wayes without any meanes to pacifie their quarrels to take vp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarcke one or more to haue a common superintendance of care of their Churches for correspondancy and vnity no ordinary way to assemble a generall Councell the onely hope remaining euer to
Ihon the Apostle making the signe of the Crosse ouer poyson drunke it without hurt Faâ—to signo Crucis venenum sine laesione bibit S. Ephrem in his Sermon intituled of the most holy S. Ephrem Sermon de Sanctissima Cruce Domini Crosse of our Lord. De sanctissima Cruce Domini speaking of the glory thereof boldly affirmeth that the holy Apostles armed therewith draw all nations to adore it Hac Crucis armatura muniti saâ—cti Apostoli omnem inimici potentiam conculcarunt 〈…〉 gentes suis sagenis ad huius adorationem 〈◊〉 congregarunt S. Basil speaking of traditions of the Apostles Basil l. de Spiritu sancto c. 27. Tertull. l. de coron mil. c. 34. Cyrill Hierosolim catech 13. Basil de Spir. 5. c. 1. Hier. ep 22. ad Eust Theod. l. 3. hist c. 3. Martial epist ad Burdegal c. 8. nameth this for one Vâ— signo Crucis eos qui spem 〈◊〉 in Christum signemus So hath Tertullian and others that it was a tradition to vse it in all actions Ad omnem progressum atque promoâ—um ad â—â—nem aditum exitum ad vestitum calceatum ad â—â—â—â—câ—ra ad mensas ad lumina ad cubilia ad sedilia quaecumque nos conuersatio exercet frontem Crucis signaculo terimus Traditio tibi praetendetur auctrix consâ—etâ—do confirmatrix fides obseruatrix He liued soone after this first age and S. Martiall conuersing with Christ and his Apostles confirmeth it Crucem Domini semper in mente in ore in signo tenete Crux enim Domini armatura vestra contra Sathanam galea custodiens caput lorica protegens pectus clypeus tela maligni repellens gladius iniquitatem Angelicas insidias peruersae potestatis sibi propinquare nullo modo sinens Hoc solo signo coelestis victoria data est nobis per Crucem baptismo Dei sanctificatum est The Crosse of Christ is euer to be in our minde our moâ—th and signe It is an armour against Sathan a Sallet defending the heade a breasteplate defending the breast a sheild repelling the darts of the deuill a sword keeping vs from his iniquity and deceits The signe by which celestiall victory is giuen vnto vs by the Crosse baptisme is sanctified Sainct Clement from the Apostles witnesseth that the Bishops and Preists in the beginning of the sacrifice of Masse armed themselues with this signe on their forehead Episcopus splendidam vestem indutus vnà cum sacerdotibus stans ad altare facto manu in fronte trophaeo Crucis dicat The history ascribed to S. Linus Successour to S. Peteâ— Hist S. Petri Petri ascript S. Lino testifieth that Sainct Peter standing by the Crossâ— wonderfully commended and honoured it for the misteries thereof defending vs representing ouâ— redemption vnto vs vsed in the sacred misteries driuing away the poison of the serpent S. Ignatius Ignat. epist ad Philippen Vincent specul l. 10. vit S. Andreae per Presbyter Diacon Achaiae Breuia Rom. in festo S. Andr. Breu. Sarisbur ibid. Author l. de duplici Mart. inter opera S. Cypriani Metaphr in S. Andrea S. Iuo Carnat serm de Sacram. ser 4. Remig. Antisiod in psal 21. 4. Bern. ser de S. Andr. Lanfran cont Berengar Miss S Chrysost SS Petri Iacobi Marci Dionil Areop Eccl. Hierarch c. 2. c. 5. part 2. part 3. saith it is a Trophy or signe of victory against the deuill he trembleth when he seeth it and feareth when he heareth of it Trophaeum est contraipsius potentiam quod vbi viderit horret audiens timet The history of Sainct Andrew that greate Apostle written by the Cleargy of Achaia where he suffered martyrdome then present or liuing and both confirmed by many other old writers and receaued by the Churches authority is wonderfull for his worshipping of the Image of the Crosse Adductus Andreas ad locum martyrij cum Crucem vidisset longe exclamare caepit ô bona Crâ—â—â— quae decorem ex membris Domini suscepisti diu desiderata sollicitè amata sine intercessione quaesita aliquando cupienti animo praeparata accipe me ab hominibus redde me magistro meo And he is accompted first composer of the Masse now called S. Chrysostomes Masse wherein the signe of the Crosse is vsed with greate honour So it is diuers times in the Masses of S. Peter S. Iames S. Marke and others S. Denis the Areopagite witnesseth it was honorably vsed in the holy mysteries Sacraments and ceremonies of the Church in this age Pontifex trino Crucis sanctae signaculo vnctionem inchoat Cuilibet ipsorum à benedicente Pontifice Crucis imprimitur signum Signi vitalis impressio omnium simul carnalium desideriorum vacationem vitamque ad Dei imitationâ—m effictam signat Prochorus and others write â—hat S. Iohn the Apostle did diuers miracles with this holy signe Sanctae Crucissignaculo muniuit Sanctae Prochorus in S. Ioa. c. 3. c. 31. Petr. Maffaeus in S. Thoma epist Indic Gulielm Eisengren cent 1. part 5. dist 7. Gul. Eiseng supr fol. 93. 130. 138. 139. 142. 143. 144 147. 149. 149 150. 153. 157. 163. 163. 167. 168. Authour Cosmogr discript gent. Edw. Grymston Booke of Estates p. 261. Tradit de S. Cruce Guliel Eisengr cent 1. dist 1. f. 42. The first Christian Britans of this profession Girald CaÌ„br descr Cambr. cap. 18. Crucis signo dixit infirmo in nomine Domini nostri Iesâ— Christi surge vade in domuni tuam sanus 〈◊〉 surrexit aeger sanus The like is written of S. Thomas the Apostle and there still remaineth to this day from his time an Image of the Crosse engraued in stone vpon a tombe where he preached among the Indians The recitall of others in this age committed to writing by credible Authours would be longe and tedious in so manifest a truth Gulielmus Eisengrenius in his fift CeÌ„tenary hath gathered many there to be seene This holy vse and custome was transported euen in this time by all humane Iudgment euen into the new world as some call America for both Catholike and Protestant Authours and eye witnessing trauaylers assure thus In Acuzamil an Ilande neare vnto Iucatan they founde a Crosse two fadoms high to which they of the contry had recourse as to acclestiall and diuine thinge Which must needs be erected by Christians there in this primatiue time this being a plaine and geometricall Image and paterne of the Crosse of Christ by tradition fifteene foote longe Crux sancta quindecim erat longa pedes And to come home to our Britans here their auncient learned Bishops and Antiquaries assure vs that from their first conuersion they vsed deuoute reuerence and gaue farre greater honour to the Image and signe of the crosse and such representatiue holy signes then any other nation Christian did Cruci deuotam reuerâ—ntiam exhibere longeque magis quam vllam gentem honorem deferre videmus And wee finde in the
greeke Origen hom 2. in leuitic Chrisostom l. 3. de Sacerdotio Cirill Alexandr l. 6. de adorat in spiritu victor Antioch ad c. 6. marci Ambros in missali Hier. ad c. 14. Oseae August Serm. 215. de tempor in Tract de rectitud cathol conuersat l. 2. de visitat Infirm c. 4. Innocent 1. epistol ad Decent Eug. cap. 8. Aug. l. de Haeres cap. 47. Gabriel Prat. Elench haeresum in Hierarchitis Epiph. haeres 67. Extreame vnction a Sacrament with the Britans Manuscript Brit. Antiquissimi Authoris and Latine Church doe thus expound this place deriue this Sacrament from thence and affirme it euer to haue beene so receaued in Christs Church and by him instituted proposed by S. Iames. sic roges dete pro te fieri sicut dixit Apostolus Iacobus immo per Apostolum suum Dominus ipsa videlicet olei sacrati delibutio intelligitur Spiritus sancti typicalis vnctio I need not to make repetitions of their testimonies this veritie being so generally receaued and practized in the first times of Christian Religion that about the yeare of Christ 279. it was commonly adiudged heresie to deny it and is so censured registred and condemned in the exploded heresies of the Hierarchite Heretiks dicebant extremae vnctionis Sacramentum à Deo institutum non esse Which being condemned for herefie in the whole Church of Christ must needs be so also adiudged in this Kingdome renowned then for true Christian Religion and the Catholike doctrine yet we want not particular testimonies hereof for our Protestants themselues commonly teaching that the Britans neuer chaunged any materiall point in Religion produce vnto vs a most auntient manuscript as they terme it written ab authore antiquissimo and as is euident in the same Antiquitie when there were yet many Pagans and Idolaters here in which commaunde and direction is giuen that all sick persons in daunger of death should both receaue the Sacrament of Christs holie bodie and this of extreame vnction sette downe by S. Iames the Apostle and the primatiue Fathers before Quotiens aliqua Infirmitas superuenerit corpus sanguinem Christi illi qui aegrotant accipiant oleum in nomine Domini à presbyteris humiliter petant inde corpus suum vngant vt quod scriptum est impleatur Infirmatur aliquis inducat Iacob 5. presbyteros Ecclesiae orent super cum vngentes eum oleo in nomine Domini oratio fidei saluabit infirmum alleuiabit eum Dominus et si in peccatis sit dimittentur ei Videtefratres quia qui infirmitatem habent ad Ecclesiam currant corporis sanitatem reâ—ipere peccatorum Indulgentiam merebuntur obtiâ—ere The Protestants of England euen the composers of these Articles cannot by their owne Religion be of other mind without grosse Ignorance and contradiction for defining a Sacrament as they haue done in this Article and in their most Protest commun booke Tit. catechisme warranted communion booke thus do define it by this word Sacrament I meane an outward and visible signe of an Inward and spirituall grace giuen vnto vs ordeyned by Christ himselfe as a meanes whereby we receaue the same and a pledge to assuer vs thereof They must needs graunt that S. Iames in expresse words in holie scripture their pretended Rule hath deliuered as much for this Sacrament as they require the outward visible signe the Preists prayer and vnction with oyle and remission of sinnes which cannot be without grace receaued by the same Thus I haue inuincibly proued by this first Apostolike age for the doctrine and practise of the Catholike Church and against this Protestant Article the whole compleat number of 7. Sacraments And yet if I had onely proued three Sacraments or any lesse number then seuen and greater then two I had sufficiently confuted this Article which onely alloweth two Baptisme and the Eucharist stiled by them the Supper of the Lord for such THE XVIII CHAPTER The rest of this Article repugnant to the Catholike faith likewise condemned THE remnant of this Article they deliuer in these words The Sacraments were not ordeyned of Christ to be gazed vpon or to be carryed aboute but that we should duely vse them And in such onely as worthyly receaue the same they haue a wholesome â—ffect or operation But they that receaue them vnworthily purchase to themselues damnation as Sainct Paule saith This is the whole content of this Article and in this last if these Protestants desire to speake properly as they should and would so be vnderstood there is very little or no difference betwene Catholiks and them For where they say that Sacraments haue a wholesome effect or operation in their worthie receauers this agreeth with the Catholike doctrine that Sacraments giue grace and worke ex opere operato which many Protestants denie And concerning the vnworthie receauing of them it is not a thing questioned What they meane by these wordes The Sacraments were not ordeyned of Christ to be gazed vppon or to be carryed about So speaking of Sacraments in the plurall number is a straunge speach excepting one Species of the Sacrament of Eucharist we reserue none nor carry any about for any respect nor can by their doctrine professing they consist in their ministration and receauing as is euident in Baptisme Confirmation Orders Confession and Absolution Matrimony and Extreame vnction What they meane by their words gazed vpon requireth a better glosse then they giue to vâ—derstande their meaning for to take the worde as it is commonly and properly vsed in our language earnestly or intensiuely to beholde if they forbid such gesture at Sacraments they forbid publik ministration of them which their practise alloweth warranteth and prescribeth by their greatest authoritie If they would haue this their termed gasing vpon or carrying about to be vnderstood any reâ—â—rence or reseruation the Romane Church vseth â—owards the blessed Sacrament of the Altare the question with them properly belongeth to their â—8 Article where they expressely speake against Transubstantiation or chaunge of breade and wine into the body and blood of Christ and his true and reall presence in those most sacred misteries which being vndeniably confuted as in that place it shall this errour is thereby clearely ouerthrowne For wheresoeuer Christ is or howsoeuer heis heis to be worshipped and adored with as greate dutie and reuerence as any Catholike giueth vnto him in this Sacrament In the meane tyme the Apostolike men of this first age do thus testifie S. Clement often testifying the reall and true presence of Christ in this most holie Sacrament setteth downe the deuotion and honour of all people then Bishops Preists Deacons Subdeacons Virgyns widowes married old and young to be as greate or greater then Catholiks now commonly vse vnto it When consecration is ended and the blessed Sacrament was shewed vnto the Christians present the Deacon vsed to say let vs aâ—tend or behold The Bishop or Preist
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
the dead reueâ—nced the signe of the crosse other holy Images â—d sacred Reliks said or heard Masse and praâ—ized other Christian rites and duties which proâ—stants deny to be contained in or proued by â—cripture Tertullian lyuing and writing as many testifie â—en Protestants before Pope Eleutherius time Tertull. l. de praescription Magdeburg Centuâ— 3. col 34. c. 4. col 240. 241. Sutcl subu p. 4. Whitg def Respon pag. 96. â—d witnessing Britayne had in his dayes receaued â—e faith of Christ euen in those parts thereof wheâ—er the Pagan Romans could neuer come loca â—omanis inaccessa speaketh of the traditions before â—membred as both his owne works Catholiks â—d Protestants proue in these words Tertullianus â— genere de doctrina suae aetatis inquit eam consentire cum Ecclesijs Apostolicis eamque consensum câ— cordiam communem esse omniuÌ„ Ecclesiarum in Europâ— in Asia in Africatestatur That this the doctrine his time did agree with all Apostolike Churches thaâ— was the common consent and concordance of all â— Churches in Europe in Asia in Afrike And thouâ— wee assigne a somewhat later time to Tertullian others doe in the later end of the second age â— when he so confidently and generally assignâ— this common consent of all Churches of Britaiâ— Fraunce Spaine Italy all Europe Asia and Afriâ— in these holy Christian doctrines thus impugned Protestants hauing therein the consent of all Aâ—stolik Churches wee must needs say whether tâ— were receaued and professed from Scriptures Traditions being longe before any generall Coâ—cels kept by the generall confessed rule of the â—thers and Protestants before they must needâ— deliuered by authority of the Apostles non â— authoritate Apostolica traditum certissimè crediturâ— And the first receauing of the holy Scriptureâ— Britayne which wee finde in Antiquities was in â— time of Pope Eleutherius and from the Churcâ— Rome the same Catalogue of Scriptures it tâ— vsed and still vseth as wee finde in the epistlâ— Eleuth Pap. epist ad Lucium Regem Britan. Godwin CoÌ„uers of Brit. in epist Eleuther Stow. hist Romans that holy Pope to Kinge Lucius suscepistis nâ— miseratione diuina in Regno Britaniae legem fiâ— Christi Habetis penes vos in Regno vtramque pagiâ— You haue there in your Kingdome both testamentâ— our Protestants translate it or both parts of Scripturâ— THE THIRD CHAPTER The 7. 8. 9. 10. Articles examined and wherein they differ from the present Romane Church condemned by this first Apostolike age HAVING thus absolutely and at large confuted and ouerthrowne by the Apostolike â—ge the last Article the erroneous ground of all â—rotestant Religion wee may be more breife in â—he rest being all at the least generally confuted â—nd ouerthrowne in their false foundation so deâ—royed And vntill wee come to their 11. Article â—tituled of the Iustification of man It may be queâ—ioned whether any of them doth in common and â—robable construction and meaninge oppose the â—oman Church or no. And for the two next the 7. â—nd 8. Articles it is most certaine and euident the â—rst of them being intituled of the old testament only â—acheth The old Testament is not contrary to the new â—nd the other stiled of the three Creeds is in tâ—e â—me condition onely affirming The three Creedes â—icene Creede Athanasius Creede and tâ—â—â—â—hich is â—mmonly called the Apostles Creede ought throughly â— be receaued and beleeued But the reason hereof â—hich thus they yeeld for they may be proued by most â—rtaine warrantes of holy Scripture is both before â—onfuted very friuolous for neither is the Scripâ—re the compleate Rule of Religion neither was â—e Scriptures of the new testament written when â—e Apostles deliuered their Creede to the Church â—or the Scriptures agreed vpon vntill after both â—e Creedes of the Nicene Councell and Sainct Athanasius were generally receaued and professâ— by all Catholiks as is already made manifest eueâ— by Protestants themselues aswell as other Authoâ— of more worthy credit The next Article is intâ—tuled of Originall or birth sinne And was expresseâ— concluded by them against the Pelagians denyiâ— originall sinne in man as they expouÌ„d themseluâ— naming the Pelagians and their heresie there wiâ— a confutation of it in their proceedings holdiâ— that Originall sinne in those that be not baptizeâ— deserueth Gods wrath and damnation Yet in the lâ— and concluding words of the Article their phraâ— of speach hath perhaps giuen occasion to some pâ—ritane Nouelists to thinke they held as these mâ— Caluin and such doe that concupiscence withoâ— assent is sinne The words be Although there is â— Artic. 9. supr condâ—mnation for them that beleeue and are baptizâ— yet the Apostle doth confesse that concupiscence lâ— Thomas Rogers in Articul 9. Confes Helu 2. c 9. Saxon. ar 2. 20. hath of it selfe the nature of sinne A Puritane glosser vpon this place saith Conâ—piscence euen in the regenerate is sinnâ— Among foâ—tâ—ene Protestant Confessions he citeth but two fâ— his opinion by his owne exposition And so seauâ— to one by his owne argument of Protestant authâ—rity he is deceaued And the Puritan Heluetian â—sembly Protest Engl. Art art 10. Caluin lib. 1. Instit c. 5. l. 2 c. 2. 3. a. lib. l 3. c. 3. Ant Wotton against D. Bish pa. 112. ruled by Caluine holdeth this besides tâ— other errour which our English Protestants deâ— in ther next article that man hath not free will â— doe well or fly sinne And he plainely confesseâ— that all the primatiue Fathers sufficient for tâ— purpose are against him holding concupiscenâ— without assent to be no sinne Omnium sententâ—â— So do our English Puritans also which hold thâ— errour acknowledge and it is apparant euen â— â—e words of this article before related that the Enâ—ish Protestants doe no otherwise terme coÌ„cupisâ—nce sinne then materially as the Apostle doth â—hose onely authority they vse in that matter and â—ot properly and formally as sinne is truely and â— right sense vsed and taken hauing liberty and â—nsent of minde annexed vnto it otherwise Inâ—nts Ideots frantike madde men without iudgâ—ent and men sleepinge doinge the materiall part â— things sinfull should also sinne or if the flesh of â— selfe the vegetatiue or sensitiue power abstraâ—ing from reason could sinne creatures onely haâ—ng beeing vegetation and sense might and should â—nne equally as those that be reasonable Beasts â—shes fowles plants herbes and trees would be â—oth capable and guilty of sinne And our English Protestants in their commuâ—on booke of as greate credit and approued by as â—reate authority with them and their Religion as â—ese articles acknowledge that the baptized are deade Communion Booke Titul ministrat of publike Baptisme And Catechisme â— sinne And the whole body of sinne is vtterly aboliâ—ed in them They promise and vowe to for sake the â—uill and all his workes the carnall desires of the flesh â—d not to followe and be ledde by them obediently to â—epe Gods commaundements
assuage their contention The other haue the Pope as a common Father aduiser and conductor to all to reconcile their Iarres to appease their displeasures to decide then difference aboue all things to drawe their religion by consent of councels to vnity And this is euidently and experimeÌ„tally knowne to be true by all men no Prince or Potentate spirituall or temporall except the Pope of Rome either hauing or pretending to haue any such power as is necessary to call assemble a generall Councell And for Protestant Princes none clayming such prerogatiue but onely in his owne temporall dominions it is absolutely vnpossible that any such assembly of Bishops which could deserue the name of one halfe or third or lesse part of a generall CouÌ„cell from all Christian Kingdomes and contries should at any time or place be called and gathered together by any such pretended power And if wee should allowe meere lay and prophane men Souldiars The SubscriptioÌ„s of these Protestants confessions Captaines Rebels and heretikes without knowledge in diuinity or humane duty to haue decisiue voyces in Ecclesiasticall matters and to offord to euery common Artizan the place and office of holy and learned Bishops in such assemblies IudgmeÌ„ts it were a thing most ridiculous And further to say that all the Bishops and Catholike Cleargy men in all those contries where Protestant confession haue beene kept were present and consented vnto them all those assemblies and conuenticles could not come to be the halfe of a fourth part of a Councell generall out of the whole Christian world There was not in any of forreine conuenticles and conciables any one man bearing the name of a Bishop which inuented them or subscribed vnto them as is euident in their subscriptions neither any one such at this day amoÌ„g them except in Scotland whether some of King Iames his bastard Bishops haue crept sent or appointed by his regall supremacy from the newly hatched broode of England which neither now hath or had any one true and lawfull Bishop at the enactinge and first shaping of these articles called forsooth Anglica confessio the confession of England and now scarcely a man to be founde in England Scotland Fraunce or other contry where those confessions were first vented which consenteth vnto them Diuers of them of late as of Bohemia the Palatinate of Rhyne and others in Germany wholly ouerthrowne and all returned to the Catholike faith and the rest so farre at variance and distastes with their confessions as wee see in England the late bookes of Doctor Montague and him that gathered the booke of prayers priuiledged by the present Protestant Bishop George of London both them iustifiable by this booke of articles their communion booke and other allowed rules of their religion are esteemed and accompted for strauÌ„ge wonders among the present called Protestants And to shew of what validity these pretended peeces of Protestants Councels and confessions were from the beginning in their owne Iudgment disablinge all such as be not gathered together by the commaundement and will of Princes except here in England where a woman was head in alâ— things both temporall and spirituall there was nâ—â— either the commaundement will or assent of aâ—â— true lawfull and cheife Prince to those confessionâ— but the contrary those assemblies and Confessioâ— being gathered and concluded by refractory disobedient and vndutifull people as is euident in thâ— very Protestant proceedings and histories of theâ— all In the confession of Ausburg the Protestant pâ—blishers of it say that Ihon Duke of Saxony Eâ—ctour George Marquesse of Brandeburge Ernestus Duke of Luneburge Philip Lansgraue â— Subscriptio confessionis Augustanae Hesse Ihon Frederike Duke of Saxony Francâ— Duke of Luneburge Walfangus Prince of Anhaâ— the Senats of Nurnberge and Reutling subscribeâ— but by their owne confession they subscribed â— subiects to the Emperour and protesting their fidelity vnto him Caesareae maiestatis vâ—strae fideles oâ— subditi And the Emperour their Supreame Lord and Prince neuer consented vnto it No Prince â—â— Potentate Protestant that consented vnto any â— these confessions neuer had or claymed any Iuridiction or power spirituall or temporall ouer â— other or any one other Prince or contry and so noâ— generall Councell euer was or can be called bâ— any right or title claymed or pretended in their religion all Protestants agree the true Church eâ—â— had hath and shall haue true discipline Sacâ—ments and due ministration of them and true dâ—ctrine in all things necessary none of these coâ—fessions thus agree together And the Protestanâ— of England with their temporall Princes spirituaâ— Supremacy with two onely Sacraments and dâ—uerse points of necessary doctrine differ from theâ— all Neither euer was there any Christian temporall prince King or Emperour or euer like to be that did or shall Reigne ouer all prouinces and contries where Christians did doe and are to liue hereafter yet councels haue beene kept and lawfully called euen such as be named generall from the beginning and before any Christian King was in the world and were lawfully kept and called contrary vnto and against the temporall Princes will and commaundement The Apostles themselues kept diuers councels in such manner The Scripture witnesseth that S. Peter and the Apostles assembled in Councell to be called generall for that time consisting of all the Apostles hiomnes erant perseuerantes vnanimiter Act. cap 1. and almost 120. Petrus in medio fratrum dixit erat autem turba hominum simul fâ—re câ—ntum viginti when Sainct Matthias was chosen in the place of Iudas It was a generall Councell also for that time Act. cap. 6. which was called and kept by the Apostles When Sainct Stephen and the other 6. Deacons with him were chosen remembred in the 6. chapter of the Acts of the Apostles For both all the Apostles and disciples being then very many crescente numero Act cap. 6 discipulorum were present at it called thither by Apostolike authority both without and against the consent will or liking of any temporall Prince It was also a generall Councell for that time when S. Paul S. Barnabas with others Paulus Barnabas Act. cap. 18. Clem. Rom. const Apost l. 6. cap. 12. quidam alij went a long Iorney to the rest of the Apostles and disciples at Hierusalem about the question then moued concerninge circumcision For these were receaued by the Church Apostles and others of the Clergy there Suscepti sunt ab Eâ—clesia ab Apostolis senioribus And the Apostles with the disciples and rulers of the representatiue Church gaue resolution and sentence vpon that doubt Placuit Apostolis senioribus cum omni Ecclesia So wee may say of the councels wherein the Canones Apostol Const Apost l. 6. c. 12. Canons of the Apostles and their constitutions registred by S. Clement and remembred in many auncient writers Greeke and Latine were made The like is also set downe by S. Clement when Clemens
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
the other containing the Image of Christ and his 12. Apostles and was there worshipped in the Church Aliud quoque aliquanto maius linteum in Dorothaeus Synop. de vita morte propheâ—arum in Ierem. Ecclesia illa veneratur quod fertur à Sancta Maria contentum duodecim Apostolorum ipsius Domini continens Imagines vno latere rubro altero viridi S. Dorotheus writeth that Ieremy the Prophet prophesying of the coming of Christ gaue this for a certaine token and signe to know the time because all people then should worship the crosse Signum aduentus ipsius erâ—t â—obis quando vniuersae Pallad hist laus in vit Apollinis Soâ— hist Eccl. l. 5. c. 20. Cassio l. 6. c. 42. Niceph. l. 10. c. 31. Guliel Eisengren centen 1. part 1. distinct 3. Volater câ—mmen l. 13. Pet. de Natal l. 3. c. 228. gentes lignum adorabunt And gaue an other signe as certaine and notorious as the other to the Preists of Egypt where he prophesied that when the Messias should be borne of a Virgin and ly in a manger all their Idols should be broken and fall downe which the Prophet Esay also thus foretold mouebuntur simulachrae Aegypti à facie eius Which all writers Greeke and Latine Catholiks and Protestants confesse and proue to haue beene â—ffected when Christ newly borne with his mother fledde into Egypt the Idols of that nation most Idolatrous then fallinge downe And to make euident euen to blinded men that Christian Images be not idols or forbidden but allowed and to be reuerenced at that very time when the idols were thus miraculously destroyed the holy Prophet both appointed the Egyptians to make Christian Images namely of Christ and his blessed mother and reuerence Dorothaeus supr them which they did And this was both publikly and by all practized and by their King as authentically examined and approued Ieremias signum dedit Sacerdotibus Aegyptiacis quòd oporteat simulachra eorum concuti decidere per seruatorem puerum ex virgine nasciturum in praesepi iaciturum propterea etiam nunc virginem in lecto Infantem in praesepio collocant adorant Et cum causam olim Ptolomaeus Rex percontaretur responderunt mysterium esse ipsis a maioribus traditum quod illi a sancto Propheta acceperint SuetoÌ„ in Aug. lactant firm Aug. l. de inuitat Mart. Polon chron in Augusto Ran. Highed hist l. 4. c 2. 3. Herâ—â— Schedel aetat 5. fol. 93. Speed Theater of greate Brit. l. 6. Annal. Eccles Chart. in Gallia Francisc Belleforest Cosmog l. 2. p. 303. in Iud. v. druid alij This was likewise reuealed to Augustus the Emperour by the apparition of a Virgin with a child in her armes from heauen And he fell downe and worshipped the Image or apparition And is commended for it by all writers Apertum est coelum nimius splendor irruit supereum vidit in coelo pulcherrimam virginem stantem super altare puerum tenentem in brachijs Et miratus est nimis vocem dicentem audiuit Haec ara filij Dei est Qui statim proijciens se in terram adorauit This was the doctrine and practise of the Druides of this Kingdome aâ—d Fraunce whome our Protestants merueylouslie commend vnto vs for hauing a Prophesie among them that the Sauiour of the world should be borne of a virgin they erected Churches Images vnto theÌ„ namely at Charters in FrauÌ„ce Where their Prince and they both founded such a Church with an Image of the blessed virgin with Christ in her armes and worshipped it as the auncient tradition and Annals of that Church with others proue The Image or signe of the Crosse is not so resembling representatiue of Christ or his PassioÌ„ as the Images of Christ and his Saincts be of them especially that being a common Instrument of death in the greate Romane Empire at the death of Christ And yet in honour of Christ suffering death and râ—deeming the world by his passion vpon a Crosse The signe â—nd Image thereof was presently after his death euen by his Apostles disciples and first Christians in this age had and vsed with greate reuerence and honour I may be more breife in this matter seeing our Protestants by their greatest euen regall authority haue thus declared The signe King Iames and his B. B. confer at Hampt Couel ag Burg. p. 139. 124. 125. Communion Booke Tit. publike Baptisme of the Crosse is an Apostolicall constitution and Tradition And so they vse in their publike practicall communion booke at the baptisme of euery child thus prescribing for a rule and law The Preist shall make a Crosse vpon the childes forchead saying wee receaue this child into the congregation of Christs flocke and doe signe him with the signe of the Crosse in token that hereafter â—e shall not be ashamed to confesse the faith of Christ crucified and manfully to sight vnder his banner against sinne the world and the deuill and to continue Christs faithfull seruant vnto his lines end Amen Therefore if by so greate a Protestant warrant and profession the signe of the Crosse is so honorable that it is an Apostolicall constitution binding and commaunding all an Apostolicall tradition to be religiously kept and obserued of all so honorable and necessary a profession confession and testimony of our faith and Religion neuer to be denied that when wee were infants and could not doe this of our selues it was and ought to be performed by others for vs as our whole faith was so professed for vs in our baptisme much more ought all Christians coming to yeares of Iudgment and discretion performe those holy bondes and duties by themselues And that our Protestants need not feare they haue herein donne or graunted too much they shall heare the Apostolike men of this age from whom they haue in some sorte borrowed this their doctrine practise and confession deliuer the Apostolike doctrine vse custome farre more plainely amply and honorably in this busines The old Anonymus writer of the Apostles liues Fredic Nausea ep Vienn Prooemen in vit Apostol Anonym antiq in vit S. Thomae Apost Idem in vit S. Bartholomaei published by the learned Bishop Fredericus of Vienna allmost an hundred yeares since and then the exemplar exceeding old characteribus plusque vetustis inscriptum writeth that Sainct Thaddeus cured Kâ—ng Abgarus with the signe of the Crosse imposito Regi crucis signaculo ab omni eum languore sanauit An holy Angell engraued in square stones foure Crosses in euery corner of the Church one per quatuor angulos circumuolans digito sâ—â— in quadrâ—tis saxâ—s sculpsit signum crucis And gaue Charge to make the signe of the Crosse on their foreheads Quale signum ego sculpsi in his saxis tale vos digitâ— Id. in vit S. Ioan. Apost vestro facite in frontibus vestris omnia mala â—â—gient a vobis Sainct
Eisen centen 1. part 6. dist 6. concil general 6. can 52. Francisc Aluar de reb Indic Florin Raem de Orig. Haer. l. 8. c. 8. Grym booke of estates pag. 1088. 1089. 201. 203. Sebast Munster l. 6. cap. 57. Rich. Hacklints booke of Trau in Mount Syon Mandeu pag. 36. cap. 14. Guliel Eisengren centen 1. fol. 168. mult ib. Steph. Eduen l. de Sacram. Altaris English Prot. in Marcus Anton. l. 2. c. 4. p. 118. Petâ—â— and 8. Iohn And this answeareth also for S. Iâ—mâ—s â—â—med the brother of our Lord his Masse before cited being warranted both by Fathers and councels greeke and Latine S. Thomas the Apostle who preached not onely to many easterne contryes of our continent but by many Arguments and authorities in the new world as men call America was of the same faith and practise The Annals of the Indians proue they had a Christian Church within 10. yeares of Christs Ascension and the Altare was made of a Stone brought from mount Syon and thereby called the Church of our Ladie of Mount Syon And in many places there Christian altars are founde and as both Catholike and Protestant Antiquaries confesse the Preists of these Indians conuerted by S. Thomas do in holie Masse make conficiunt the bodie and blood of Christ and wine behauing themselues with greatest attention reuerence humilitie and deuotion I need not proceede to the other Apostles in particular they could not beleeue or teach otherwise then these I haue recompted And both Catholiks and Protestants so acknowledge Sicut Magister docuit Apostolise alios communicando consecrationem corporis sanguinis Domini facere caeperunt fieri per vniuersas Ecclesias praedicando institerunt And English Protestants with publik warrant most plainely say that Christ both so did and so gaue power and commaunde to all his Apostles and they so performed Panis consecrationem in corpus Christi vinum in sanguinem Ipse Christus coram Apostolis feciâ— candem ipsi quoque vt faccrent expressè mandauit This was the faith doctrine and practise whicâ— Tradit Antiquit. Eccl. Medol in Italia all the Apostolike men of this age warranted by the example and authoritie of the Apostles followed and vsed S. Barnabas so neare and deare to S. Peter and S. Paule as scripture and histories assuâ—â— vs and he also called to be an Apostle with S. Paule is accompted Authour of the Masse of Millane after called S. Ambrose his Masse famous in these westerne parts where this doctrine is plainely taught S. Clement S. Peters Successour at Rome doth Clem. Const Apostolic l. 7. cap. 27. l. 8. cap. 14. often confirme the same calling it the holie bodie pretious bodie and pretious blood of Christ Sanctâ—m Corpus Saluatoris nostri pretio sum Corpus pretiosâ—â— sanguis Iesu Christi And teacheth in the forme of Masse deliuered by him the doctrine of transubstantiation or chaunge of breade and wyne into Christs bodie and blood Mittas sanctum spiritum tuum super hoc l. 8. supr cap. 17. sacrificum testem Passionum Domini Iesu vt ostendat hunc panem corpus Christitui hunc calicem sanguinem Christi tui Setting downe the verie words of consecration by which this miraculous chaunge is made the words of Christ as the Euangelists deliuered before HOC â—ST CORPVS MEVM quòd pro multis frangitur in remissionem peccatorum HIC EST SANGVIS MEVS quipro multis effunditur in remissionem peccatorum S. Alexander Pope lyuing in this Apostolike age and learning his diuinity theâ— writeth euen as Protestants confesse that Christ did giue instruction to offer this Sacrifice which being at the first but breade and wine is by consecration made Christs bodie and blood being so Alexander Pap. 1. epist 1. c. 4. Robert Banes l. de vit Pontif. in Alexandro consecrated it is the greatest sacrifice syns are thereby forgiuen it is to be worshipped of all and â—â— it is more excellent then all other so it is more â—o be worshipped and reuerenced Ipsa veritas nos 〈◊〉 calicem panem in Sacramento offerre quando ait accepit Iesus panem c. crimina atque pâ—â—cata oblatis his domino sacrificijs delentur Talibus â—ostijs delectabitur placabitur Dominus peccata dimittet ingentia Nihil enim in Sacrificijs maius esse potest quà m Corpus Sanguis Christi nec vlla oblatio hac potior est sed haec omnes praecellit Quae pura conscientia Domino offerenda est atque ab omnibus veâ—eranda sicut potior est caeteris ita potius excoli veneraridebet S. Ignatius S. Peters Successour at Antioch the Ignat. epist ad Roman next and immediate by some and by all but one S. Euodius betwene them saith it is the breade of God heauenly breade the flesh of Christ the sonne of God Panem Dei volo panem caelestem quae est câ—â—o Christi Filij Dei It is the flesh of our Sauiour Iesus Christ which suffered for our syns and was Ignat. epist ad Smyrnen cit Theodor. dialog 3. raised agayne Carnem Saluatoris Iesu Christi quae propeccatis nostris passa est quam Pater sua benignitate suscitauit S. Martial who as he himselfe wittnesseth had Martial epist ad Tolosan cap. 3. conuersed with Christ and was instructed by him and by S. Peter sent to preach in Fraunce saith plainely that the same bodie of Christ which the lewes for enuie did sacrifice thinking to blott his name from earth the Christians then did offerit on Martial epist ad Burdegal cap. 3. the holie altar for saluation knowing that by this remedie life is to be giuen and death auoyded and Christ himselfe thus commaunded it to be done in commemoration of him Vbique offertur Deo oblatio munda sicut testatus est cuius corpus sanguinem in vitam aeterâ—am offerimus Ipse enim corpus habens immaculatum sine peccato in ara Crucis ipsum permisâ—â— iâ—molari Quod autem Iudaeiper inuidiam immolauerâ—â— putantes se nomen eius à terra abolere nos causa sâ—â—â—tis nostrae in ara sanctificata proponimus scientes â—â—c solo remedio nobis vitam praestandam mortem eâ—â—ogaudam hoc enim ipse Dominus noster iussit nos agâ—â—â— in sui commemorationem S. Iustinus liued and learned his Religion in this age though dying in the next he affirmeth plainely that as by the word of God Christ our Sauiour became flesh and had both flesh and blood for our saluation euen so we are taught that the Iustin apol ad Antonium Pinm foodc on which by prayers of the word which came from him thankes be giuen is the flesh and blood of Iesus â—â—carnate Quemadmodum per verbum Dei Caro factâ—â— est Christus Seruator noster canem sanguineâ— salutis nostrae causa habuit Ad eundem modum etiâ—â— eam in qua per
God committed vnto thee or both together here is no true consecration of a Deacon in their owne proceedings nor Deacon so made if their pretended consecrating Bishop were a true a lawfull Bishop for first of giuing the new testament Act. 6. and power to reade the ghospell this cannot be the full and lawfull manner to make Deacons The first Deacons in the lawe of Christ being made otherwise by the Apostles as the Scripture witnesseth and before the new testament or anie part thereof was written to be giuen to them or for them to reade the ghospels then vnwritten and vnpossible to be read by them or any at that time or longe after The other of taking authority to execute the office of a Deacon cannot be the manner for first no man can truely and lawfully execute that wherein he hath no power and here is no power of a Deacon giuen in all this their forme and order And Statut. in parliament an 27. Elizabethae Reg. ad 1. Jacobo their owne parlaments and highest authorities in their religion doe not onely disable any man in England Deacon or other to execute the office of a Deacon such as the Apostles and Apostolike men of this age haue deliuered vnto vs but make it an offence of high treason for any lawfull Deacon either to execute that office in any Church Chappell or other place or to be in England without executing any such office or function at all euen reading the ghospell or any other And so if we ioyne this Protestant pretended power to execute the offices of a Deacon and reade the ghospell in the Church together there is not the least power of a true Deacon thereby either giueÌ„ or permitted by them in all England vnto any such Deacon to doe or not doe such or any dutie of that holy function And thus much of Deacons No true Preist amonâ— English Protestants Now it can be no question but the pretended ProtestaÌ„t Ordination of Preists is altogether vaine Idle and friuolous for being so iuuincibly proued that the cheifest and principall office and function of a Deacon is to assist and minister vnto Preists Bishops in the holy Sacrifice of Christs blessed body and blood at Masse such Sacrificing Preists not heauing any such power before their consecration to holy Preisthood must needs receaue it aâ— that time otherwise they should still remaine without it as they did before And our Protestants vtterly before denying all such sacrifice and sacrificing power and in this their pretended forme and manner of consecration hauing no thing at all to receaue or allowe it but the quite contrary and by their lawes so straungely persecuting sacrificing Preists and Preisthood this their fashioÌ„ of making or ordering their pretended Preists must needs be voyde and frustrate and they still remaine in that lay state in this respect wherein they were before euen from their first birth into the world Their Practise in this pretended consecration is this The Bishops the Preists present shall lay their handâ— seuerally vpon the heade of euery one that receaueth orders Prot. forme and manner of makiâ—g consecr Bish. Preists and Deac Tit. forme of Order of Preists The receauers humbly kneelinge vpon their knees and the Bishop saying Receaue the holy ghost whose sinnes thou doest forgiue they are are forgiuen and whose sinnes thou doest retaine they are retained The Bishop shall deliuer to euery one of them the Bible in his hand saying Take thou authority to preach the word of God and to minister the holy Sacraments in this congregation where thou shalt be so appointed Here is all their pretended consecration of Preists so farre from all meaning or intention to conferre any sacrificing power or Preisthood that before they come to this article in their 31. Article before they thus defined The Sacrifices of Masses in the which it was commonly Prot. art 31. supr sayde that the Preists did offer Christ for the quicke and the deade to haue remission of paine or guilt were blasphemous fables and dangerous deceites In that place I haue inuincibly proued against them both this Sacrifice and sacrificing Preisthood and Preists Institution All his Apostles and all consecrated by them and their Successours were massing and sacrificing Preists all the Apostolike writers of this first age gaue testimony to that doctrine and practise All Masses Missales or publike liturgies of all Churches ascribed to the Apostles themselues and continued by continuall neuer interrupted generall tradition beare witnesse vnto it The holy Prophets so described the Messias by a perpetuall holy Sacrifice to be offered in all places in his time that he should be a Preist after the order of Melchisedech teach and establish that Preisthood neuer to end or cease in his Church Thus taught the most learned rabbines among the Iewes before Christ So the Fathers and common practise of both Greeke and Latine Church with the best least learned Protestant writers euen of England writing and published by their publike allowance and authority as I haue vndeniably proued in that article and there made demonstration by all authothority that Christ at his last Supper when he onely did execute the act and office of his Preisthood according to the order of Melchisedech did ordaine his Apostles sacrificing massing Preists at that time in expresse termes set downe in holy Scripture hoc facite in meam commemorationem To offer his consecrated holy body and blood in Martial ep ad Burdegal cast 3. Clem. Coust Apost l. 8. c. 3. Iustin dialog cum Triphon Irenaeus adu haer l. 4. c. â—2 Eus l. 1 cap. 10. demon Euang elicar Theod. in c. 8. ad Hebraeos Alexa. 1. ep 1. cap. 4. Cyprian l 2. epist 3. ep 63. Ambr. in Psal 38. Gandentius tractat 2. Aug. lib. 83. q. q. 61. Sacrifice as he had done So the Apostolike men of this first age assure vs. Vbique offertur Deo oblatio munda sicut testatus est cuius 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 praestandam mortem effugandam Hoc enim ipse Dominus noster iussit nos agere in mei commemorationeÌ„ Domine omnipotens potestatem Apostolis dedisti offerendi tibi sacrificium mundum incruentum quod per Christum constituisti mysterium noui testamenti Suis discipulis dans consilium primitias Deo offerre eum qui ex creatura panis est accepit gratias egit dicens hoc â—st corpus meum calicem similiter qui est ex ea creatura quae est secundum nos suum sanguinem confessus est noui Testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo This was the opinion profession and practise of the
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