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
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
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
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
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
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
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
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
Metropol l. 1. c. 6. Alexander next Successour to Pope Euaristus both of them liuing in this first age though dying by martyrdome in the seconde that he sent diuers Apostolike men hither to preach the faith of Christ and so they did These Popes haue taught vs the supreamacie of the Church of Rome ouer all Churches before So did the next holie Pope S. Sixtus euen Protestants Sixtus 1. ep 2. Rob. Barn l. de vit Pont. Rom. in Sixto 1. Telesph Higin pio Aniceâ—o Soâ—ero so confessing Ab Episcopo ad Romanum Pontificem appellandi ius dedit Ecclesiasticis ministris So they confesse of all Popes Telesphorus Higinius Pius anicetus and Soter vnto Pope Eleutherius vnder whome and by whose meanes and authoritie this Kingdome was wholly conuerted by all antiquities and testimonies made the first Christian Kingdome in the world This holie Pope as Rob. Barn sup in Eleutherio Eleuther ep ad Episcop Gall. cap. 2. our Protestants write did Order and practise and as the Apostles and their Successours had defined as he testifieth sicut ab Apostolis eorumque Successoribus multorum consensu Episcoporum definitum â—st that nothing should be proceeded in against Bishops vntil it was defined by the Pope of Rome accusationem contra Episcopos Episcopos audire permifit sed vt nihil nisi apud Pontificem definiretur cauet This highest spirituall Authoritie in the Pope of Damas in Eleuth Monolog Gâ—aec in eod Breuiar Roman die 26. Maij. Martyrol Roman eod die Bed l. 1. â—â—st c. 4. l. de 6. aeâ—aâ— Ado Chron. Marian. Scot. an 177. Martin Pol. Supput an 188. Galfrid monum hist l. 4. Virun l. 4. Radulp. de Dicet hist in Lucio Gul. Mal. l. Antiq. caenob glaston Math. west chron an 185. 186. 187. flor wâ—gor chron an 162. 184. Antiq Eccl. land Antiq. Eccl. wint Cambd. Brigant Stowe hist hollinsh hist of Engl. Theatr. of Brit. l 6 Hect. Boeth l. 5. Parker Godwin c. Eleuth ep ad Reg. Lucium Lambert l. de leg Stowe hist Godw conu of Brit. Mat. Parker Antiq. Brit. Mason of consecr foxe tom 1. Theat of Brit. l. 6. Bridg. def of the gouern l. 16. pag. 1355. Iewell ag hard old Booke of Const Guil. hall in lond l. Antiq. Brut Caius antiquit Cantabrig l. 1. leges Antiq. Reg. Edward cap. 17. Gul. Lambard l. 2. de priscis Angl. legib fol. 130. p. Hect. Boeth Scot. hist l. 5. f. 83. Godw. conuers of Brit. pag. 22. 23. Antiq. Eccl. Glastonien Galfrid monum l. 5. hist Reg. Brit. c. 1. Mat. west chron an 186. Rome was not vnknowne to the Christians and King Lucius in Britayne which moued that King as both Greeke and Latin Brittish and Saxon domesticall and forreyne Catholike and Protestant Antiquaries informe to write humble letters supplices litteras to that Pope entreating him obsecrans that by his commaundement he with his Kingdome might receaue Christianitie vt per eius mandatum Christianus efficeretur The Pope most willingly assented and sent his legates with full power to founde the Church of Britayne to Ordeyne three Archbishops and 28. Bishops with their particular Sees power and Iurisdiction who hauing established all things here returned to Rome to haue them confirmed by the Pope the Pope confirmed that they had done and they with many other preachers and the Popes confirmation returned agayne into Britayne Beati Antistites Romam redierunt cuncta quae fecerant à Pontifice confirmari impetrarunt confirmatione facta cum pluribus alijs redierunt in Britanniam Our King craued direction of that Pope also what lawes he should vse in his Kingdome and the Pope directed him therein as his epistle still extant witnesseth as our Protestants write and themselues testifie We haue seene the Bishop of Romes owne letter to King Lucius So witnesse these men This Pope went further in prescribing the limits bounds and circuites of the Dominions of this Kingdome and assigned vnto it all the Ilands to Denmarke and Norway by his sentence and by that definition ordonation they were parts of Britayne as is conteined in our old lawes many hundreds of yeares since published and approued by our Protestant lawyers and historians aswell as others Vniuersa terra tota Insulae omnes vsque Noruegiam vsque Daniam pertinent ad coronam Regni sunt de appendicijs dignitatibus Regis vna est monarchia vnum est Regnum Tales enim metas fines constituit imposuit coronae Regni Dominus Eleutherius Papa sententia sua qui primo destinauit coronam benedictam Britanniae Christianitatem Deo inspirante Lucio Regi Britonum Here also he seÌ„t first a crowne or hallowed crowne to our King being before as some Catholiks and Protestants write but a King by courtesie of the Romane Emperour and authoritie Lucus Britonibus Caesaris beneuolentia authoritate imperitabat He gaue Indulgences to our Churches namely to the old Church of Glastenbury ten yeares Indulgence as in the old antiquities of that holie place is recorded And by his Order and direction King Lucius endowed the Churches of Britayne with liberties regall Lucius Rex Ecclesias Britanniae libertatibus muniuit Gloriosus Britonum Rex Lucius cum infra Regnum suum verae fidei cultum magnificatum esse vidisset possessiones territoria Ecclesijs viris Ecclesiasticis abundanter conferens chartis munimentis omnia communiuit Ecclesias verò cum suis caemeterijs ita constituit esse liberas vt quicumque malefactor ad illa confugeret illaesus ab omnibus remaneret Thus reuerent and honourable was the spirituall power and supreamacie of the Church and Pope of Rome in Britayne and all places in these Apostolike dayes All those Apostolike men Popes or others which haue thus taught vs were glorious Saincts and King Lucius also Sainct Lucius who with all his Kingdome clergie and others so embraced it and though neither he nor the RomaÌ„s had then any temporall Rule or dominion in the Kingdome now called Scotland yet that glorious Pope by his spiriruall supreamacie subiected that contrie to the Archbishop of yorke in the land of an Enemie And this Papall supreamacie and Iurisdiction continued here euer after vntill It was taken away by King Henry the 8. taking first of all Kings the title and name of Supreame head of the Church of England neuer heard of before in any time as his owne historian Polydor virgill and all others both Catholike and Protestant English and other historians acknowledge Habetur concilium Londini Polydor. Virgil Anglic. Hist l. 27. p. 689. Stowe Howes hist an 1534. statut in Parliament an 26. Henr. 8 in quo Ecclesia Anglicana formam potestatis nullis ante temporibus visam induit Henricus enim Rex caput ipsius Ecclesiae constituitur And after King Henry the 8. had thus as he endeuoured expelled the Papall Authority spirituall out of England and assumed