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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	edward_n	england_n	year_n	23,637	5	4.8786	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15511	Mercy & truth. Or Charity maintayned by Catholiques By way of reply vpon an answere lately framed by D. Potter to a treatise which had formerly proued, that charity was mistaken by Protestants: with the want whereof Catholiques are vniustly charged for affirming, that Protestancy vnrepented destroyes saluation. Deuided into tvvo parts.	Knott, Edward, 1582-1656.	1634 (1634)	STC 25778; ESTC S120087	257,527	520

world amongst all men of the world elected him he speakes of S. Peter to whom he granted the Chaire of Doctour to be principally possessed by a perpetuall right of Priuiledge that whosoeuer is desirous to know any diuine and profound thing may haue recourse to the Oracle and Doctrine of this instruction Iohn Patriarck of Constantinople more then eleauen hundred yeares agoe in an Epistle to Pope Hormisda writeth thus Because (u) Epist ad Hormis PP the beginning of saluation is to conserue the rule of right Fayth in no wise to swarue from the tradition of our for-Fathers because the words of our Lord cannot faile saying Thou art Peter and vpon this Rocke I will build my Church the proofes of deeds haue made good those words because in the Sea Apostolicall the Catholique Religion is alwayes conserued inuiolable And againe We promise heerafter not to recite in the sacred Mysteries the names of them who are excluded from the Communion of the Catholique Church that is to say who consent not fully with the Sea Apostolique Many other Authorities of the ancient Fathers might be produced to this purpose but these may serue to shew that both the Latin Greeke Fathers held for a Note of being a Catholique or an Heretique to haue been vnited or diuided from the Sea of Rome And I haue purposely alledged only such Authorities of Fathers as speake of the priuiledges of the Sea of Rome as of things permament and depending on our Sauiours promise to S. Peter from which a generall rule and ground ought to be taken for all Ages because Heauen and Earth shall (w) Matt. 24.35 passe but the word of our Lord shall remaine for euer So that I heere conclude that seing it is manifest that Luther and his followers diuided themselues from the Sea of Rome they beare the inseparable Marke of Heresy 20. And though my meaning be not to treate the point of Ordination or Succession in the Protestants Church because the Fathers alledged in the last reason assigne Succession as one marke of the true Church I must not omit to say that according to the grounds of Protestants themselues they can neyther pretend personall Succession of Bishops nor Succession of doctrine For whereas Succession of Bishops signifies a neuer-interrupted line of Persons endued with an indeleble Quality which Deuines call a Character which cānot be taken away by deposition degradation or other meanes whatsoeuer and endued also with Iurisdiction and Authority to teach to preach to gouerne the Church by lawes precepts censures c. Protestāts cannot pretend Successiō in either of these For besids that there was neuer Protestant Bishop before Luther and that there can be no continuance of Succession where there was no beginning to succeed they cōmonly acknowledge no Character consequently must affirme that when their pretended Bishops or Priests are depriued of Iurisdiction or degraded they remaine meere lay Persons as before their Ordination fulfilling what Tert●●●lian obiects as a marke of Heresy To day a Priest to morrow (x) Praeser çap. 41. a Lay-man For if there be no immoueable Character their power of Order must consist onely in Iurisdiction and authority or in a kind of morall deputation to some function which therefore may be taken away by the same power by which it was giuen Neither can they pretend Succcession in Authority or Iurisdiction For all the Authority or Iurisdiction which they had was conferred by the Church of Rome that is by the Pope Because the whole Church collectiuely doth not meet to ordayne Bishops or Priests or to giue them Authority But according to their owne doctrine they belieue that the Pope neyther hath or ought to haue any Iurisdiction Power Superiority Preheminence or Authority Ecclesiasticall or Spirituall within this Realme which they sweare euen when they are ordained Bishops Priests and Deacons How then can the Pope giue Iurisdiction where they sweare he neyther hath nor OVGHT to haue any Or if yet he had how could they without Schisme withdraw themselues from his obedience Besides the Roman Church neuer gaue them Authority to oppose Her by whome it was giuen But grant their first Bishops had such Authority from the Church of Rome after the decease of those men who gaue Authority to their pretended Successours The Primate of England But from whome had he such Authority And after his decease who shall conferre Authority vpon his Successours The temporall Magistrate King Henry neyther a Catholique nor a Protestant King Edward a Child Queene Elizabeth a Woman An Infant of one houres Age is true King in case of his Predecessours decease But shal your Church lye fallow till that infant-Infant-King and greene Head of the Church come to yeares of discretion Doe your Bishops your Hierarchy your Succession your Sacraments your being or not being Heretiques for want of Succession depēd on this new-found Supremacy-doctrine brought in by such a man meerely vpon base occasions and for shamefull ends impugned by Caluin and his followers derided by the Christian world euen by chiefe Protestants as D. Andrewes Wotton c. not held for any necessary point of fayth And from whome I pray you had Bishops their Authority when there were no Christian Kinges Must the Greeke Patriarks receiue spirituall Iurisdiction from the Greeke Turke Did the Pope by the Baptisme of Princes loose the spirituall Power he formerly had of conferring spirituall Iurisdiction vpon Bishops Hath the temporall Magistrate authority to preach to assoile from sinnes to inflict excommunications and other Censures Why hath he not Power to excommunicate as well as to dispense in Irregularity as our late Soueraigne Lord King Iames either dispensed with the late Archbishop of Canterbury or els gaue commission to some Bishops to doe ●t and since they were subiect to their Primate and not he to them it is cleere that they had no Power to dispense with him but that power must proceed from the Prince as Superiour to them all and head of the Protestants Church in England If he haue no such authority how can he giue to others what himselfe hath not Your Ordination or Consecration of Bishops and Priests imprinting no Character can only consist in giuing a Power Authority Iurisdiction or as I said before some kind of Deputation to exercise Episcopall or Priestly functions If then the temporall Magistrate confers this Power c. he can nay he cannot chuse but Ordaine and consecrate Bishops and Priests as often as he confers Authority or Jurisdiction and your Bishops as soone as they are designed and confirmed by the King must ipso faclo be Ordained and Consecrated by him without interuention of Bishops or Matter and Forme of Ordination Which absurdities you will be more vnwilling to grant then well able to auoid if you will be true to your owne doctrines The Pope from whom originally you must beg your Succession of Bishops neuer receiued nor will nor can acknowledge to

deceased cannot stand with your meere Commemoration of Thankesgiuing or your Request for a perfect Consummation both which according to your doctrine concerne Martyrs no lesse then others The same difference is expressed by S. Cyprian saying It is one thing to be purged (f) Lib. 4. ep 2. alias epist. 52. after long torment for ones sinnes and to be long cleansed with the fire and another thing to haue wiped away all the sinnes by suffering S. Hierome sayth If Origen affirme that (g) Lib. 1. cont Pelagianos all Creatures endued with reason are not to be lost and granteth repentance to the Diuell what belongs that to vs who affirme that the Diuell and all his Officers and all sinneful and wicked men do eternally perish and that Christians if they be taken away in sinne are to be saued after punishments More Fathers may be seen in Bellarmine and other Catholique Writers These may suffice to shew what was that Beliefe Practise of the Church which Aërius opposed in his time as you do at this day 15. Lastly your owne Brethren beare witnes thus against you Caluin sayth More then a thousand three hundred (h) Instit. l. 3. c. 5. Sect. ●● yeares ago it was a Custome to pray for the dead But I confesse they were all driuen into Error Bucer his words are Because (i) In his enarrat in sacra quatuor Euang. printed Basil 1536. in Matt. ● 12. almost from the beginning of the Church Prayers and Almes-deeds were offered for the dead that opinion which S. Augustine sets downe in his Enchiridio cap. 110. crept in by little little Neither ought we to deny that soules are released by the piety of their liuing friends when the Sacrifice of our Mediatour is offered for them c. Therfore I doubt not but that from hence arose that duty of Praying and offering Sacrifice for them Fulke speaketh plainely Aërius taught that Prayer for the dead (k) In his answer to a counterfeyt Cath. pag. 44. was vnprofitable as witnesseth both Epiphanius and Augustine which they count for an Errour He likewise acknowledgeth that Ambrose Chrysostome Augustine allowed Prayer for the dead That Tertullian Augustine Cyprian Hierome and a great many more do witnes that Prayer for the dead is the Tradition of the Apostles And that Fulke vnderstands these Fathers in the sense of satisfying for Temporall paines after this life I hope you will not deny For it is cleere by what we said out of him aboue Nay euen in the Communion Booke allowed and established by Act of Parlament in the second yeare of Edward the Sixth and printed in Lōdon by Edward Whitchurch Anno ●549 there is Prayer for the dead and in the yeare 1547. the first yeare of Edward the Sixth his raigne Stow recounts that on the 19. of Iune a Dirige was sung in euery parish Church in London for the French King late deceased and a Dirige was also sung in the Church of S. Paul in the same Citty on the next morrow the Archbishop of Canterbury assisted of eight Bishops all in rich miters other their Pontificalls did sing a Masse of Requiem And to say this by the way there is in the same Communion Booke offering vp of our Prayers by Angels as likewise in the first yeare of that Kings raigne Communion in One Kind in time of Necessity is approued as also in the Collection in English of Statutes c. the reason heerof is added because at that time the opinion of the Reall presence as the Collector sayth was not remoued from vs. Which ingenuous confession supposes that Communion in one kind cannot be disallowed if we belieue the reall presence because indeed the Body and Bloud of our Sauiour Christ is both vnder the species of bread and vnder the species of wine 16. You say the Ancient Church (n) Pag. 37. in her Liturgies remembred all those that slept in hope of the Resurrection of euer lasting lyfe and particularly the Patriarchs Prophets Apostles c. beseeching God to giue vnto them rest and to bring them at the Resurrection as you add to the place where the light of his countenance should shine vpon them for euermore 17. But reade (o) De Purg. lib. 1. cap. 9. Bellarmine and you shall find a farre different thing in the Greeke Liturgy of which S. Epiphanius makes mention whome you also cite in your Margent We offer Sacrifice to thee O Lord for all the Patriarchs Apostles Martyrs and especially for the most Blessed Mother of God And that the Sacrifice was offered for those Saints onely in Thankes-giuing the words following doe shew By whose Prayers O God looke vpon vs. But for other faythfull deceased the speach is altered thus And be mindfull of all the faythfull deceased who haue slept in hope of the Resurrection and grant them to rest where the light of thy Countenance is seene Which last words you vntruly applied to Patriarches c. and added at the Resurrection wheras they are referred only to other faithfull people for whom Sacrifice is offered that they may come to see the light of Gods Countenance euen before the Resurrection that is as soone as they haue satisfied for their sinnes And now how many wayes is the Greeke Liturgy repugnant to you It speakes of Sacrifice which you turne to Remembrance It speakes of some persons whom we intreate to pray for vs others for whom we pray It teacheth Prayers to Saints It teacheth that Saints do already enioy the Beatificall Vision and therfore that Sacrifice only of Thankes-giuing is offered for them And as for the latter Schismaticall and Hereticall Crecians although their Authority weigh not much yet euen they professed in the Councell of Florence that they belieued a Purgatory only denied that the soules were there tormented by fire teaching neuertheles that it was a darke place and full of paine and your owne (q) Vid Apol Prot. tract 1. Sect. 7. subd 12. at 11. Brethren Sparke Osiander and Crispinus affirme that about Prayer for the dead they conformed themselues to Rome And Sr. Edwin (r) In his relation c. Sands saith that the Greeke Church doth concur with Rome in the opinion of Transubstantiation in Praying to Saints in offering Sacrifices and Prayer for the dead Purgatory c. And a Treatise published by the Protestant Diuines of Wittemberge Anno 1584. intituled Acta Theologorum Wittembergensium c. affirmeth that the Greeke Church at this day belieues Inuocation of Saints and Prayer for the dead as heertofore I noted All which considered with what Modesty can you say The generall opinion of (t) Pag. 36. the Ancient Doctors Greeke and Latin downe almost to these last Ages was and is the opinion of the Greeke Church at this day that all the spirits of the Righteous deceased are in Abrahams bosome or in some outward Court of heauen c. And to mend the matter you