them They write how Ridley made Preist by Catholike Order but Bishop by their new fashion when he was to be degraded by B. Brooke Bishop of Glocester delegate thereto in Q. Maryes time hee did onely then degrade him concerning preisthood being iudged to be no Bishop Foxe tom 2. pag. 1604. Mason l. 2. pag. 92 Record degrad Rid. as our Protestants and Records thereof testifie in thes his words to Ridley we must proceede according to our commission to degrading taking from you the dignitie of preisthood for we take you for no Bishop So it was also adiudged by the common lawes Brooke Abridg an 1576. tiâ—ul leases num 68. of the land in that time Bishops in the time of King Edward the sixt were not consecrated and therefore a lease for yeares made by such and confirmed by the deane and chapter shall not binde their Successours because such were neuer Bishops Of thes pretended Bishops which were thus by publike Iudgment in lawe disabled to do teÌ„porall offices for want of true ordination and power how much more were they vnable to performe any spirituall function belonging to that highest holie Order yet this is published for law euen in Q. Elizabeth her time longe after thes new Protestant Bishops were so allowed and still remaineth among their receaued and adiudged lawes And so generall and vniuersall a consent was of all in authoritie Pope Prince Prelates and whosoeuer that this new Protestant forme gaue no consecration that their owne Protestant applauded writers thus confesse it Touching Articles of Q. Mary to Bish. Boner Consecrat l. 5. cap. 12. foxe Act. mon. vol. 2. p. 1295. such parsons as were here to fore promoted to any Orders after the new sorte and fashion of Orders they were not ordered in verie deed This was the common and publike sentence of Pope Prince and Prelates in Queene Mary her time of the preteÌ„ded Bishops of King Edward the 6. when there was more pretence for them theÌ„ these diuers Catholikely ordained Bishops then liuing and some helping in their new ordering now and from Q. Elizabeth her time not one at all And it is contained in our old lawes Iudex secularis non potest Bracton fol. 401. degradare clericum magis quà m ad ordines promouere A secular Iudge can no more degrade a Preist or Clearke then he can promote him to orders And it was publikly adiudge in lawe That the parlament Temp. Henrici 7. fol. 27. 28. could not make the Kinge being a lay parson to haue spirituall Iurisdiction Then much lesse could it giue to King Edward the sixt to speake Protestants Stow an 1. Edw. 6. Hist words proclaimed King of England and also of Ireland the supreame heade immediately in earth vnder God being of the age of nyne yeares and to Queene Elizabeth a woman by Sexe disabled in such things both to haue spirituall Iurisdiction and supreame spirituall Iurisdiction and spirituall power Episcopall or Pontificall to conferre and giue both spirituall highest order and Iurisdiction to whom and by what meanes it pleased them contrary to all Christians in the world Catholiks Protestants and whosoeueâ— none out of England so proceeding in such affaires Aâ—d in the time of Queene Elizabeth both particular wrâ—â—â—rs records and her parlament publikely in the 8. yearâ— of her Reigne assure vs that their new Bishops making was by diuers both doubted of and denied to be lawfull The Protestant cheife Iustice of the common plees Lord dyer setteth downe that Bishop â—onner publikely pleaded they were no Bishops and namely Doctour Horne so admitted and it wâ—s adiuged by all the Protestant Iudges that Bishâ—â— Bonner might so pleade And the Protestants would neuer come to tryall with him therein And the next Parlament in her 8. yeare cleared him and all other Catholikes so in iâ—pugning those Bishops offering the oath of supremaâ—y vnto them in these words Be it exacted that no person or persons Statut. in parliament an 8. Elizab. cap. 1. be empeached or molested in body lands or good by occasion are meane of any certificate by any Archbishop or Bishop heretofore made in the first session of this parlament touching or concerning the refusall of the oathe set fourth by act of parlament in the first yeare of Queene Elizabeth And that all tenders of such oath made by any Archbishop or Bishop aforesaid and all refusals of the same oath so entered by any Archbishop or Bishop shall be voyde and of noe effect or validity in the lawe And to helpe afterward what they could thus they enact diuers questions haue lately growne vpon the Statut. in parliam an 8. Eliz supr c. 1. making and consecrating of Archbishops and Bishops within this realme whether the same were and be duely done according to the lawe or not Therefore it is thought conuenient hereby partly to touch such authorities as doth allowc and approue the making of the same Archbishops and Bishops to be duely and orderly dâ—â—e according to the lawes of this Realme her hâ—â—â—nesse in her letters patents vnder the greate Sâ—â—â—e of England directed to any Archbishop Bisâ—â—p or others for the confirming inuesting and coâ—secrating of any parson elected to the office or digâ—â—â—y of an Archbishop or Bishop hath not onely vsâ—â— such words and sentences as King Henry and King Edward did in their letters patents diuers other general words and sentences whereby her highnesse by her suâ—râ—ame power and authority hath dispenced with all â—auses or doubts of any imperfection or diasbility thâ—t can or may in any wise be obiected against the saâ—e These be the onâ—ly authorities the statute doth or could bringe â—eing all carnall and humane not one diuine or â—cclesiasticall vtterly vnable to make a lawfull true Bishop or confirme any for such being bâ—t meere phantasies letters patents the greate Seale of England of a woman such words and sentences as King Henry the eight and King Eduard his child contrary to the vniuersall Church of Christ vsed A womans supreame power authority and dispensation in all causes doubts Imperfections or disabilities in any wise to be obiected and that not onely their pretended Archbishops and Bishops but others neither true nor pretended Archbishops or bishops did as their words be plaine by this most straunge and infirme feminine commission confirme inuest and consecrate Archbishops Bishops which as they haue confessed before with all authorities none but true lawfull Bishops in approued receaued forme and manner can doe And yet this parlament doth thus approue all such as were thus made whether by the Queenes letters patent and men no Bihops true or pretended and without King Edwards forme or any other remembred or by King Edwards forme and fashion to be lawfull Bishops in these words All Statut. an 8. Eliz. supr acts and things made or done by any person or persons in or about any elected to the office of any Archbishop or Bishop by vertue of
words of Christ in S. Ihons Ghospell to be the forme and manner to make their pretended Bishops and ministers their pretended coÌ„secratours saying to all such at their admittance these words Take the holy Ghost whose sinnes you forgiue they are forgiuen vnto them and whose you retaine they are retained And thereby claime as ample warrant and power as any Priest Bishop Prelate or Pope doth or euer did both to absolue from sinnes and pardon and giue Indulgence for all paine and punishment in any wise due or belonging to any sinne or sinnes how many or enormeous soeuer they be and by the greatest authority in their Religion presume to practise it in such manner For absolution and pardoning of all sinnes they haue the warrant of as many Parlaments as they haue kept since Queene Maryes time all the Reigne of Queene Elizabeth King Iames and Charles all their books of articles Canons Iniunctions and generall practise of their congregation Protestant in England now about 70. yeares allowing and exercising publikely their communion booke vtterly and vnder greate penalties forbidding all other Rituals or Church seruice in this euery minister doth may or is bound thus to say to men confessing their sinnes vnto them Our Lord Iesus Christ hath lest power to his Protest CommunioÌ„ booke Titul visitation of the Sicke Church to absolue all sinners which truely repent and beleeue in him and by his authority committed to me I absolue thee from all thy sinnes in the name of the Father and of the sonne and of the holy Ghost Amen King Iames Supreame heade of their Church in his Prouinciall Councell or conference with his Protestant Bishops and Doctours thus defineth or declareth The particular and personall absolution King Iames and Protest Bishops at Hampton confer p. 13. from sinne after confession is Apostolicall and a very godly ordinance Where wee see that euery Parish pretended Preist or minister with our Protestants for so their directory is may and ought by their Religion attempt to giue plenary pardoÌ„s and Indulgences in as ample or rather more ample and illimited manner then any Pope did For by their religion this is to be or may be executed by any minister to any penitent whomesoeuer without any restriction and from all sinnes and punishments due to them which is most manifest by their last assertion and doctrine of denying purgatory and prayer for the deade onely constituting two places for the deceased hell and heauen and teaching that euery penitent so absolued and receauing Indulgence from them so dying doth immediately goe to heauen and so of necessity by their doctrine and practise they must needs hold that they giue plenary Indulgence to euery such confessing penitent This they confirme further proue practise in all their Ecclesiasticall Courts where they inflict and continue or at their pleasure forgiue pardon and giue Indulgence of all punishments and paines for sinne This they protest and declare with their publike authority in their Church seruice diuers times in the yeare their publike direction and commaunde openly in their Churches thus pronouncing Brethren in the primatiue Church Protest CommunioÌ„ booke Tit. a Commination against sinners there was a goodly discipline that at the beginning of lent such parsons as were notorious sinners were put to opeÌ„ pennaÌ„ce punished in this world that their soules might be saued in the day of the Lord and that other admonished by their example might be the more afraide to offend it were much to be wished the said discipline may be restored againe And this booke of articles it Protest artic of Relig. art selfe in the 33. article hath how after temporall pennance arbitrary by a Iudge hauing authority who may assigne more or lesse longer or shorter remit and pardon some or all the greatest sinners euen excommunicated are to haue Indulgence pardon and absolution Our Protestant ParlameÌ„ts Parlament 1. Elizabeth and Religion doe expressely receaue the first Nicen Councell wherein the doctrine of Indulgences Concil Nic. 1. c. 12. 11. practise of them is as expressely approued and calleth it the auncient and canonicall law antiqua canonica lex seruabitur and to be obserued and they leaue it in the power of the Bishop to be Iudge when and how they are to be vsed licebit Episcopo hâ—manius aliquid de â—is statuere And their priuate writers both in their publike sermons and bookes published with authority and for which some haue beene made Bishops among them doe thus confirme it As there is a death in Theoph higg ser 3. Mart. an 1610. sinne and a death to sinne so there is a double resurrection the first à culpa from sinne the second à poena from the punishment which followeth thereupon The Feild bookes of the Church l. 1. c. 17. p. 33. true Church admitteth and receaueth all that with sorrowfull repentance returne and seeke reconciliation how greate soeuer their offences haue beene not forgetting to vse due seuerity which yet she sometime remitteth The auncient Bishops were wâ—nt to cut of greate parts of enioyned pennance which remission and relaxation was called an Indulgence The like haue others and among other reasons Feild supr l. 1. c. 17. 1. Cor. 2. v. 8. 9. 10. and authorities for this old custome and doctrine they cite and expounde as Catholiks doe the practise and place of S. Paul to the Corinthians before alleadged Therefore hauing so ample and euident testimony and confession of our Protestants in this point wee may be more breife in relating the Fathers of this Apostolike age the doctrine in question being by all euen aduersaries thus confessed to haue beene deliuered by Christ Apostolicall and Godly First to begin with the See of Clem. Rom. epist 1. Leo 2. in epist decret Marian. Scot. l. 2. eâ—at 6. Flor. WigornieÌ„ chron in Siluan Oâ—ho Cons Rome Sainct Clement and many others are worthy witnesses that Sainct Peter the Apostle left vnto him his Successour in the Roman See this power in as ample maÌ„ner as Christ communicated it vnto Sainct Peter and calleth it a rule of the Church Ipsi trado à Domino mihi traditam potestatem ligandi soluendi vt de omnibus quibuscumque decreuerit in terris hoc decretum sit in coelis Ligabâ— enim quod oportet ligari soluet quod expedit solui tanquam qui ad liquidum Ecclesiae regulam nouerit And for all Bishops he setteth downe from the Apostles order that all Bishops should vse mercy humanity and indulgence towards penitents Primum Clem. Const Apost lib. 2. c. 13. 12. Cap. 18. potestate reum iudica deinde cum misericordia humanitate indulgentia eum concilia promittens ei salutem si morem mutauerit ad paenitentiam redierit Oportet poenitentes libenter admittere gaudentes illorum causa cum misericordia humanitate iudicantes eos qui deliquerunt He setteth downe the Cap.
Deacons and of women incapable of such degrees are not commaunded in Gods lawe ynto them before they voluntarilie vowe that holie state Yet none but monstrous men doe or can thinke but their vowes being so made doe binde then Thirdly whereas the lawe of God and these men in their publike practicall of Religion doe say that true Marriage is holy Matrimony an honorable estate Protest communioÌ„ booke Tit. Matrimony §. dearely c. instituted of God signifying vnto vs the mysticall vnion which is betweene Christ and his Church which holy estate Christ adorned and beatisied with his presence and first miracle The so called Marriage of Protestant Bishops Preists and Deacons was not such in the reigne of Queene Elizabeth by their owne lawes but quite contrarie the children betweene such men and women termed their wyues were not legitimate could not inherite either lands or honour from such a Father the Father being a gentleman the sonne could not giue his Armes but with a bend Sinister a testimony of bastardie nor inherite anie lands he had The woman had noe dower by their lawes giuing it to all lawfull wyues So that in these pretended lawfull Marriages there was nothing by their owne proceedings which belongeth to the lawfull holy honorable matrimonie the pretended husbands were fornicarious concubinaries their women harlots concubines all their children bastards and illegitimate and in this opprobrious shamefull condition though tolerated without further punishment they continued vntill King Iames after 44. yeares age Statute of King Iames for marriage of minist of their ReligioÌ„ by his Parlament lawe made such Bargaines men women and their children legitimate or not vnlawfull among English Protestants 4. The Protestant lawes and Religion of England haue not taken away or disabled the Canon lawe in which they freelie confesse the Marriage of all such men is forbidden and condemned further ther Stat. in Parliam 1. Eliz. An. 1. Iacobi it is contrarie to the lawe of God as in this point it is not but most conformable vnto vs as is euident before and shall be made most manifest hereafter Therefore these Protestants supplying those places of Bishops Preists and Deacons may not yet lawfullie marrie in their owne Iudgments and proceedings nor by the lawe of God in holie Scriptures themselues by their exposition of them For first it is euident in Scripture in manie places that the virginall Matth. 19. 11. 1. Corin. 7. 8. Apoc. 14. 4. 1. Reg. 21. Is 25. 1. Cor. 7. Ieuit. 20. Luc. 1. exod 19. Mat. S. Marc. 9. Luc. 14. c. Prot. art 6. and chaste life in respect of Religion is to be preferred before marriage and cleargie men by the same lawe being Pastours guides teachers light and example to others and called to the greatest perfection it is most needfull for them therefore if the 6. Protestant article decreeth truelie that things read in scripture or proued thereby are articles of faith and requisite necessarie to saluation they may not by Scripture allowe Bishops Preists and Deacons or any of them to marrie either by their owne discretioÌ„ which this Article contendeth or by their pretended Bishops allowance by their Iniunction noe Protestant Article or IniuctioÌ„ can be of greater authoritie then the lawe of God Christ himselfe our high Preist and Sacrifice a most pure Virgin and sonne according to his humanitie of the most immaculate Virgin who often in holy Scripture calleth vpon all Preists to followe him And promising to heare the petition of all that duely aske calleth vpon vs embrace Virginitie Sunt eunuchi qui Matth. 19. seipsos castrauerunt propter regnum caelorum Qui potest capere capiat He telleth vs by his Apostle virginitie and chastitie are more pleasinge to him and better for them that serue him especially in sacred functions then the married life Dico non nuptis viduis 1. Cor. 7. bonum est illis si sic permaneant sicut ego Qui sine vxore est solicitus est quae Domini sunt quomodo placeat Deo Qui non iungit matrimonio virginem suam melius facit And these virgins be they which followed Apocal. 14. Christ in this life and doe soe in heauen Hi sunt qui cum mulieribus non sunt coinquinati Virgines enim sunt Hi sequuntur agnum quocunque ierit This chastitie could not soe virginallie and perpetuallie be kept by the Preists of Moyses lawe being onely of one tribe the tribe of leui and so could not be without marriage to keepe a successioÌ„ in that tribe yet although their Sacrifices and seruing God were then vnperfect in respect of those in the lawe of Christ and they serued not continuallie in the temple and at the altare as Christian Preists daylie doe but by their turnes and succeeding times yet when their times and turnes of seruing in the temple came they left their wyues aâ— Leuit. 21. 1. par 23. Luc. 1. Exod. 19. their contrie howses in their tribe and they in Hierusalem during their time of sacrifice and seruicâ— there performed it in holy chastity euen from theiâ— wyues And after knowledge of their wyues before they might serue at the altar were to be sanctified ne appropinquetis vxoribus was in some cases generally commaunded No Preist might marrya dishonest woman Scortum vile prostibulum non ducet vxorem nec eam quae repudiata est a marito quia consecratus est Deo suo panis propositionis offert sit ergo sanctus quia ego sanctus sum Dominus qui sanctifico vos The high Preist might Marrie none but a virgin Virginem ducet vxorem Neither was it lawfulâ— in that vnperfect figuratiue and marrying lawe either for Preist or other euen in need not chaste to eate things sacrificed as in the rase of Dauid and his company coming to Abimelech the high â— Reg. 21. Preist for releife and succour who hauing nothing to releiue theÌ„ with but the sacrificed breade would not giue it vnto them but first examining them whether they had abstained from women si mundi sunt pueri maximè à mulieribus And Dauid answeared they were Et respondit Dauid Sacerdoti dixit ei quidem si de mulieribus agetur continuimus nos ab heri nudius tertius quando egrediebamur fuerint vasa puerorum Sancta And the Preists which did eate this sacrificied breade and other oblations were absent from their wiues seruing in the Tabernacle and temple at such â—imes in chastitie And S. Epiphanius saith thaâ— â—piphan Haer. 79. Moyses himselfe the giuer of that lawe did euer after he was called to be a Profete absteyne from his wife Postquam prophet auit moyses non amplius coâ—â—â—â—ctus est vxori non amplius liberos genuit habet enim vitam domino vacantem vacare autem domino non potest qui marits officio fungitur Therefore seing the Preists of the lawe though marryed
King and the Episcopall office more honourable then the Regall this consisting onely in the inferiour temporall affaires the Episcopall in superiour Ecclesiasticall and diuine Honora Deum vt omnium aâ—thorem Dominum Episcopum vero vt Principem Sacerdotum Imaginem Dei referentem Dei quidem propter principatum Christi vero propter Sacerdotium Honorare oportet Regem nec enim Deo quisquam potior est aut ei similis in rebus omnibus creatis nec Episcopo qui Deo consecratus est pro totius mundi salute quicquam maius in Ecclesia nec inter principes quisquam similis Regi pacem aequitatem subditis procuranti Qui honorat Episcopum à Deo honorabitur sicut qui ignominia afficit illum à Deo punictur Si enim Iure censebitur paena dignus qui aduersus Regem insurgit vt qui violet bonas legum constitutiones quanto putatis grauiori subiacebit supplicio qui sine Episcopo quid volet agere concordiam rumpens decentem rerum ordinem confundens And immediatly he further addeth this reason because preisthood is the heade and cheifest of all good things among men And so he that opposeth or rageth against it doth not offer reproch to man but to God and Christ Iesus by nature the high Preist of his Father Sacerdotium Ignat. epist ad Trallian enim est omnium bonorum quae in hominibus sunt Apex quiaduersus illud furit non hominemignominia afficit sed Deum Christum Iesum primigenitum qui natura solus est summus Sacerdos Patris And testifieth that the Apostles left this cuÌ„maundement of honouring Bishops And saith that a Bishop is aboue higher then any or all principality and power on earth and to be reuerenced as Christ Reueremini Episcopum vestrum sicut Christrum que madmodum beat inobis praeceperunt Apostoli Quid enim aliud est Episcopus quam is qui omni principatu potestate superior est quoad homini licet pro viribus Imitator Christi Dei factus And therefore it is needfull that whatsoeuer wee doe wee attempt nothing without the Bishop But wee must also obey Preists as the Apostles of Christ Episcopo subiecti estote velut Domino ipse enim vigilat pro animabus vestris vt quirationem Deo redditurus sit Necesse est it aque quicquid facitis vt sine Episcopo nihil tentetis Sed Preshyteris subiecti estote vt Christi Apostolis What soeuer Ignat. epist ad Ephes Bishop is placed to gouerne the Church of Christ wee must receaue him as him that sent him Wee must regard our Bishop as our Lord himselfe Quemcunque Episcopum paterfamilias mittit ad gubernandam familiam huncita accipere debetis vt illum ipsum qui mittit Episcopum igitur profecto aspicere oportet vt ipsum Dominum Wee must be subiect both to the Bishop and Priests and Deacons He that obeyeth them obeyeth Christ He that resisteth them resisteth Christ Iesus He is peruerse contentions and proud that obeyeth not Superiours Enitimini subiecti esse Episcopo Presbyteris Diaconis Qui enim his obedit obedit Christo qui hos constituit Qui verò his reluctatur reluctatur Christo Iesu Praefractus contentiosus superbus est qui non obtemperat Superioribus Sainct Euaristus Pope liuing in this age writeth as Sainct Ignatius also in diuers places doth which I haue not cited that preists are legates in the Church in the place of Christ Euarist epist 2. as the Church his spouse is ioyned to him So Bishops are ioyned to their Churches by proportion And the Church ought to obey the Bishop in all things Sacerdotes vico Christi legatione funguntur in Ecclesia Et sicut ei suaconiuncta est sponsa id est Ecclesia sic Episcopi tunguntur Ecclesiae vnicuique proportione sua Et Ecclesia Episcopo in omnibus obedire debet So our Protestants Rob. Barnes l. de vit Pontif. Rom. in Euarist Barnes sup in Anacleto also testifie of him Ecclesiam debere Episcopo suo in omnibus obedire praecepit And that Sainct Anacletus his predecessour decreed that Ecclesiasticall causes should be hard onely before Ecclesiasticall Iudges the greater to be brought to the primate the lesser to the Metropolitane Bishop and onely temporall matters to be tryed before temporall Iudges In Ecclesiasticis negotijs grauiores causas ad primatem leuiores ad Metropolitanum Episcopum referendas secularia negotia ad prophanos Iudices agenda esse iussit And that all might appeale to the Ecclesiasticall Court Omnibus oppressis licere appellare Ecclesiasticum forum That he was an enemy to Christ whosoeuer should call Preists before temporall Iudges And reputed them as Murtherers which should take away the riches right of Christ his Church because saith he the Apostles by the commaunde of our Sauiour did commaund that the priuiledges of the Church and Preists should be kept inuiolate Christo alienos esse iudicabat qui Sacerdotes in ius vocarent Christi vel Ecclesiae pecunias auferentes homicidas iudicari debere censuit quia inquit priuilegia Ecclesiae Sacerdotum Apostoli Saluatoris iussu inviolata esse debere iusserunt And yet the holy Apostolike writers being thus farre from allowing Kings to haue any power to commaund councels of Bishops or any one Bishop in such busines doe giue vs assurance and some of them also commaundement that councels were to be assembled and kept euen in those times when there was no King Christian to call will or commaunde them and in all ages to succeede without any such commaunde or will of them Which our Protestants themselues plainely acknowledge and first in this last mentioned Pope Sainct Anacletus who as they confesse decreed that councels should be kept twise in the yeare And such causes as could not otherwise be determined should be decyded in Robert Barn in Anacleto supr Anacletus ep 1. Canon Apostol can 36. Clem ib concil Chalced. act 25. can 19. them Statuit congregationem virorum Ecclesiastici ordinis his in anno habendamâ— causas quae apud primarios Ecclesiastici ordinis componi non possent in quarto concilio finiendas esse In the place which these men cite that holy Pope saith that such councels were vsed and ought to be kept twise in the yeare Summorum congregata congregatio per singulos annos his ficri solet debet And the Apostles themselues as Sainct Clement and others witnesse made that decree that councels of Bishops should be kept twise in the yeare to determine Controuersies in religion and Ecclesiasticall contentions and expressely set downe the times of their assembling Bis in anno Episcoporum celebrator Synodus pietatis inter se dogmata in dispositionem vocanto nec non in Ecclesijs incidentes contradictiones dirimunto semel quidem quarta feria Pentecostes secundò duodecima hyperberetaei Which is receaued not
authoritie giuen vnto them in the congregation Churche they meane to call and send ministers in the Lords vineyard But I haue proued before in particular and euery of their Articles more then halfe of them in order without excepting any one inuincibly confuted proue the same that these men art no part parcell or congregation of the true Church of Christ and so no men among them can pretend to haue authoritie publike or other to send Ministers in the Lords vineyard being themselues no members or parsons commaundeing or to be commaunded consecrating or to be coÌ„secrated therein much lesse to haue such publike authoritie in it as this Article appointeth for this busines Secondly there were no men amonge them at the makinge of these Articles nor at the birth of thir Religion here in the first yeare of Queene Elizabeth which had or possibly in their proceedings could haue any such publik authoritie to call and send Mininisters in the Lords vineyard For their whole congregation consisted of a woman Queene Elizabeth their pretended cleargie and others confessed meerely temporall men Lette vs take all these eyther ioyntly togeather as in parlament or by themselues seuerally and no such publik authoritie will be founde in them The Queene a woman by Sexe was neyther men nor man haueing such authoritie and their 37. Article denyeth any such prower in her eyther 〈◊〉 â—â—â—selfe or others All their pretended Bishops â—â—â—re by all Consistories Ecclesiasticall Tempoâ—â—ll euen the parlament and Iudgements in the Temporall lawe adiudged to haue no such authoâ—iâ—ie The first parlament of Q. Elizabeth which reâ—iued Stow hist in Q. Mary an 1. an 1. of Q. Elizabeth Parker Ant. Brit. in Tho. Cranmar Godwin Catal. of Bish. solpe Hollin hist of Engl. in Q. Mary Statutes of Q Eliz. K. Iames and K. Charles make Preisthood treason their Religion had not one true or pretended Bishop that had voyce in parlament that consâ—nted vnto it but all the Bishops which had and oâ—ely had such publik authoritie did disclayme â—nd disagree to that change the Temporall Lords â—â—ights and burgesses neyther had nor could giue which they had not such authoritie No forreyne Pope Patriarke Archbishop or Bishop did or could giue it here by their owne lawes For Q. Elizabeth King Iames and K. Charles by their parlaments and Statutes haue made holy preisthood Treason And this new Protestant Queene Elizabeth her Religion beginning here in the yeare 155â— and 1559. in her first parlament neuer had 〈◊〉 knowne publike allowed square rule forme â—â—nner Order or fashion whatsoeuer for any to hâ—ue publik authoritie to call make send or sette forth any pretended Minister vntil the yeare 1562. when their Religion was 4. yeares old and these The new Protestant booke of Consec an 2. Eduardi 6. in Parlam statut an r. Mariae Booke of arâ—icles an 1â—62 art 36. Articles were made in them the booke of King Edward the 6. about 10. or 11. yeares old when he sette it forth by parlament was first called from death werewith it perished in the first yeare of Queene Mary It hath beene pretended from a new borne Register of Matthew parker that hee was made a Bishop by Barlowe Scorye and 3. others by vertue of a commission from Queene Elizabeth and this new worke was acted on the 17. day of December but alas they had then no forme our order to do such a busines if they had beene such publik allowed and authorized men as this Article appointeth vntill 4. yeares after this pretended admittance alleadged to haue beene 17. Decemb. an 1559. And their owne publike confession is in the Register it selfe as they haue published it in Matthew parker their first pretended protestantly made Archbishope his booke and Register That none of those pretended Consecratours was admitted for a true or pretended Consecratour vntill after this supposed consecration of Matthew parker For they say from their pretended Register of Matthew parker Anno 1559. Matth. part cant cons Franc. Mason l. 3. c. 4. of cons p. 127. ex Regist Matth. park to 1. f. 2. 10. Godw. catal of Bish. in Canterb. 69. Matth. parker 17. Decem. by william Barlowe Ihon Scory Miles Couerdale Ihon hodgeskins by these Matthew parker was consecrated Archbishop of Canterbury the seuententh day of December in the yeare 1559. Their Catalogue of Bishops saith he was consecrated December 17. 1559. by W. Barlowe Io Scory and Ihon hodgeskins This is vtterly false and vnpossible by their owne testimonies and proceedings to be true For their owne Register as it is published in Matthew parker his owne writings proueth directly that two of these 4. pretended Consecratouts were neuer allowed for such or Bishops or any men hauing such publike authoritie in their Protestant Religion as this their Article requireth of necessitie to call and send Ministers These were Miles Couerdale and Ihon Hodgeskings neuer hauing any such power in Q. Elizabeth her time And for the other two william Barlowe and Ihon Scory they were not allowed by these Protestants â—â—â— Bishops or such men vntill Matthew parker â—â—â— as they pretend by their Register consecrated by them william Barlowe stiled before D. of Diuinine or a preist Regular was allowed for such a man vpon the 20. day of December 1559. 3. dayes Register Episcopor Protestant Angl. apud Matth. park antiquit Britanniae pag. 39. edit Hanouiae an 1605. altâ—â— matthew parkers pretended ordination by him Will Barlowe Th. D. Presb. Reg. Conf. 1559. Decem. 20. and the other Ihon Scory then sâ—iled onely Bachelour of Diuiuitie and preist Regâ—lar was also first allowed the same 20. day of December Ioh Scory Th. Bac. Presb. Regn. Conf. 1559. Dec. 20. And their owne catalogue of their pretended Bishops assureth vs further that this Matthew parker was amoÌ„g them Archbishop Godwyâ— Catalog of Bishops in Durham 58. Cutbert Tunstall of Conterbury in the month of Iuly before So he could haue no consecration true or pretended by their owne proceeding I adde further concerning the pretended Register by which they haue thus vainely claymed an Inualid Title to Ecclesiasticall function and orders sette out in the booke of their first pretended Protestant Archbishop Matthew parker printed at Hanouia 1605. called Antiquitates Britannicae of the Archbishops of Canterbury there is no worde our mention at all of any such thing in that old manuscript copie thereof which I haue seene and diligently examined And any man reading the printed booke will manifestly see it is a meerely foisted and inserted thing hauing no connexion correspondence or affinitie either with that which goeth before or followeth it And conteyneth more things done after Matthew parker had written that Booke But of this their new founde consecration I shall entreate more largely hereafter in their 25. and 36. Articles whither it more properly belongeth and there vtterly disable it for making or leauing among them either true Bishop Preist or any other Ecclesiasticall person
sed vnum licet à multis offeratur sit vnum Corpus Christi cum illo quod suscepit in vtero virginali non multa corpora nec nunc quidem est aliud magnum aliud minus aliud hodie aliud eras offerimus sed semper idipsum aequam magnitudinem habens proinde vnum est hoc sacrificium Christi non diuersa Nam si aliter esset quoniam multis in locis offertur multi essent Christi quòd obsit Vnus ergo vbique est hic plenus existens illic Plenum vnum corpus vbique habens Et sicut qui vbique offertur vnum corpus est non multa corpora it a etiam vnum sacrificium I haue beene enforced by this Article forging S. Augustines authoritie for the grounde thereof to discend thus â—owe to defend him and shew the feeble and false foundation of our Protestants in this poynt THE XXII CHAPTER The 30. Article intituled of both kindes examined and where it is contrary to the Romane Church condemned THE 30. and next Article being intituled of both Kindes consisteth of these words The cuppe of the Lord is not to be denyed to the lay people For both the partes of the Lords Sacrament by Christs ordinaunce and commaundement ought to be ministred to all Christian men alike This is all this Article and it is confuted before where I haue proued that both in and immediately after the Apostles time and by their order and direction this blessed Sacrament was both honorably preserued onely vnder the forme of bread and so often ministred vnto the primatiue Christians which in no case or respect might be done if Christ had ordeyned and commaunded otherwise and the contrary as this Protestant Article pretendeth And so the Apostles themselues and the Apostolike Church then the true Church of Christ without all question both by Catholiks and Protestants had erred in a thing of necessitie requisite according to Christes ordinance in so greate a Sacrament and so by these men and their diuinitie in this Article the true Church of Christ was not the true Church and he neuer had a true Church for in their Article of the Church before they define it to be a congregation of faithfull men in which the Prot. Artiâ—l 19 sup of 〈◊〉 oâ— the Church pure word of God is preached and the Sacraments be duâ—ly ministred in all thâ—se things that of necessitie are requisite to the same Therefore this Protestant Article assirming that both the partes of the Lords Sacrament by Christs ordinaunce and commaundement ought to be ministred to all Christian men alike is false in itselfe and contradictorie to their owne most allowed proceedings for not onely diuers of their priuate writers but the parlament lawe of all our Protestant Princes King Edward 6. Queene Elizabeth Statute of King Edw. 6. Titul Sacram in both Kindes Stat. in parliam 1. Elizabeth Iames 1. Charles 1. King Iames and King Charles their Rule and warrant for this Article doth confesse enact and decree that in the true primatiue Church this Sacrament was not allwayes ministred in both Kindes but some times in both some times in one onely Therefore by these men the true primatiue Church neuer did nor could adiudge or hold that the ministration of this Sacrament allwaies in both Kindes was Christs Ordinance and commaundement otherwise by ministring it often in one onely Kinde as this cheâ—fe Protestant parlament and their religion therein confesse it had acknowledged itselfe to haue erred from Christs ordinance and commaundement in a Sacrament and necessitie requisite and so by these Articles not to haue beene Christs true Church and he had by these men no true Church at all Againe These Protestants standing in this Article vpon the Ordinance and commaundement of Christ confesse that he instituted and ordeyned this Sacrament at his laste supper and what he commaunded concerning it he then commaunded it and they also confesse the three Euangelists S. Matthew S. Marke and S. Luke to be the Euangelicall Registers of that his holie ordination But all thus do plainely testifie that none but his twelue Apostles were then present Discumbebat Matth. 26. Marc. 14. Luc. 22. cum duodecim discipulis eius Venit cum duodecim Vnus ex duodecim discubuit duodecim Apostoli cum eo Et ait illis desiderio desideraui hoc Pascha manducare vobiscum And our Protestants before in their most allowed publick communion booke haue so deliuered saying of the Sacrament vnder the forme of bread Iesus gaue it to his Disciples saying take eate this is my bodie which is giuen for you And of the other parte he gaue it to them saying drinke you all of this for this is my blood of the new testament which is shedd for you And all these witnesses the Euangelists S. Paule 1. Corinth 11. Catholiks Protestants do freely acknowledge that Christ then pronounced and spake these words hoc facite in meam commemorationem do this in commemoration of me vnto them all Giuing them thereby power and commaunde to do what he had donâ— in that misterie which was as is proued before to transubstantiate and chaunge breade and wine into the blessed bodie and blood giuen and shedd for the sinnes of the world and this euen our Protestants haue before acknowledged confessing that supernaturall power to haue beene in Christes Apostles then present Preists after them for there is no other place in scripture the Rule of these men wherein such power was communicated vnto them or Christ a Preist after the Order of Melchisedech exercised the office or Act of that preishood So that none but they which were then consecrated Preists which euer offer this Sacrifice in both Kindes were present to receaue this charge of them both And this is directly told vs not onely by all Catholike writers but Protestants with the greatest allowance their Religion can giue the authoritie of the supreame of their Church by the greatest champion externall which euer it had the Archbishop of Spalato which with King Iames Marc. Anton. l. 2. de repub Christian c. 2. pag. 167. and his cheifest Protestants warrant thus writeth Ad hoc Sacerdotium promoti sunt Apostoli à Christo Domino in vltima caena quando eis dixit hoc facite in meam commemorationem The Apostles were promoted to preisthood by Christ our Lord in his last supper when he said to them do this in my commemoration And agayne Quod consecrantes panem orationes fundamus c. 4. p. 219. eoque fideles pascamus Christi Iussum facimus qui id iniunxit dicens hoc facite in meam commemorationem hoc ipsum quod me nunc vidistis facere vos facite circa panis vini benedictionem Where the Apostles and Preists receaued and receaue power and commaunde to consecrate bread and wine into the bodie and blood of Christ as he then did And we must needs so say
onely offered but vpon occasion kept and reserued there for that is properly sedes a seate on which a thing is seated and sometime permanent longer then the short space betwene consecration and communion at Masse We finde in the second councell of Tours where were our Bishops of little Britayne receauing both norme and Christian Religion from hence that Order was therein taken for the reuerent keeping Concil Turouen 2. c. 3. this blessed Sacrament in one Kinde and so to be ministred Vt Corpus Christi non in armario sed sub Crucis titulo componatur Gregorius Turonensis confirmeth Gregor Turon l. de vit patrum cap. 3. l. 1. de glor patr cap. 86. that custome with that people and exemplifieth how the holie Bishop S. Gallus three dayes before his death did communicate all the people in this one Kinde Sciens S. Gallus reuelante Domino sepost triduum migraturum conuocat populum omnibus confracto pane communionem sancta ac pia voluntate largitur The like he hath in other places We read this vse and custome in the life and in the time of S. Patrik and among others that so communicated one named Echen and a King did so receaue Accepto Corpore Christi migrauit ad Dominum Neuer any order of Religion in the Church of Christ especially in this westerne part of the world was more renowned then our old brittish I rish and Scottish monkes not onely among the Brittons Saxons in Ireland Scotland Norway Island but in Fraunce Germany and Italy itselfe and none more Religious towards this Sacrament then they yet by their Rule and vowe they were forbidden to drinke wine as we finde exemplified by approued Antiquaries in one of their cheifest monasteries that of Lindisfarne the Nurse of so many Saincts where King and Saint Ceolnuph entering into Religion about the yeare 733. licence was giuen to that Monastery to drinke wyne or ale they neuer drunke any before none but milke or water Hoc Rege iam monacho facto efficiente data est Lindisfarnensis Roger. Houeden Annal. parte priore Mat. Westm An. 733 continuator Bed l. 1. cap. 9. Ecclesiae monachis licentia bibendi vinum vel ceruisiam antea enim non nisi lac velaquam bibere solebant secundum antiquam traditionem Sancti Aidani primi eiusdem Ecclesiae Antistitis monachorum qui cum illo de Scotia venerunt These holy men could neuer drinke the cuppe of Caluyns and our parlaments Protestants communion but being made Preists and at Masse transubstantiating wine into Christs bloode to receaue this at that time was neuer denyed vnto them And this custome of communicating onely in one Kinde among our primatiue Christian Britans Scots and Irish was so farr from being an offence and against Christs ordinance that as their auncient learned brittish Bishop testifieth it was miraculously approued by him For a Church of S. Michael the Archangel in an Iland there was euery day in the hollownes of a stone neare the Church so much wyne miraculously prouided as would serue all the Preists at Masse that celebrated there Yet no prouision for any communicants spoken of In australi Momonia Girald Cambr. Topographiae Hibech c. 9. circa partes Corcagiae est Insulaquaedam Ecclesiam continens Sancti Michaelis antiquae nimis autheÌ„ticae religionis vbi lapis quidamest extra ostium Ecclesiae a dexteris in cuius superiori partis concauitate quotidie mane permerita Sanctorum illius loci tantum vini reperitur quantum ad missarum solemnia iuxta numerum Sacerdotum qui ibi eodem die celebraturi fuerint conuenienter sufficere possit The reason of this is not onely deliuered by Rabbi Câ—hanna ad cap. 49 genes Catholike Christians but the Rabbines before Christ also taught that whole Christ bodie and blood is in either forme and so wholly receaued in one onely Kinde as in both In Sacrisicio quod fiet expane non obstante quòd album sit velut lac conuertetur substantia in substantiam corporis Messiae eritque in ipso sacrificio substantia sangùinis Messiae Erunt item in sacrificio vini sanguis caro Messiae eadem erunt in pane quoniam Corpus Messiae non potest diuidi idque ratio postulat Nam si earo sanguis diuisa essent Distinguerentur ab inuicem Corpus â—â—â—em Messia non potest diuidi sicut scriptum est Exodi 12. Et substantiam non confringetis in eo Praeterea caro sine sanguine e conuerso sunt res mortuae Corpus verò Messiae post resurrectionem quia glorificatuâ— erit semper viuet THE XXIII CHAPTER The 31. Article being intituled of the one oblation of Christ finished vpon the crosse thus examined and condemned THE next their 31. article being intituled of the one oblation of Christ finished vpon the crosse is this The offering of Christ once made is the perfect redemption propitiation and satisfaction for all the sinnes of the whole worlde both originall and actuall and there is noe other satisfaction for sinne but that alone Wherefore the sacrifices of Masses in the which it was commonly saide that the preists did offer Christ for the quicke and the the dead to haue remission of payne or guilt were blasphemous fables and dangerous deceites Hitherto this Protestant article The first part being takeÌ„ in that sense the words doe giue making Christs oblation of himselfe vpon the Crosse the perfect redemption propitiation satisfaction for all the sinnes of the world originall and actuall doth euacuate and take away the necessity of any Christian act internall or externall faith hope charity repentance Sacraments and whatsoeuer confessed by all to be necessary to saluation Protest artic supr artic 9 art 11. 16 2â— 27. euen by these men themselues before in diuers articles as that of originall sinne that of faith that of good workes those of sinne after baptisme of SacrameÌ„ts in generall of Baptisme of the Lords Supper and others And it blasphemously contendeth that all Infidels Turkes Tartars Iewes Pagans and whatsoeuer misbeleeuers and notorious sinners shall be saued by this meanes and haue as true and certaine Title to Saluation as the most Catholike holy and religious Christians haue for all sinnes of the world originall and actuall being thus as this article saith perfectly redeemed propitiated and satisfied for no sinne of heresie Infidelity or any wickednesse is excluded but hath thereby as the words of this article be perfect redemption propitiation and satisfaction and consequently eternall saluation neyther shall the deuills themselues by this article be damned but saued also for their sinnes which they haue committed and all they shall or can committ are comprehended within this generall protestant circle and compasse of all the sinnes of the whole world both originall and actuall All lawes orders decrees rules gouernement and principality are needlesse all are sure to be saued without them and the most wicked wretch as secure
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
demonstrate First then if the decree of this Article as they terme it were to be accepted and receaued for a iust and lawfull decree yet the first Protestant Bishops Preists and Deacons in Queene Elizabeth her time from which all that now bee in England or haue beene since then cannot be saide to be rightly orderly and lawfully consecrated and ordered by this verie Article it selfe For that supposed booke of King Edward the sixt being abrogated and taken away by Queene Maryes lawes and not afterward receaued by the Protestant lawes of Queene Elizabeth vntill in thes Articles in the yeare of Christ Booke of Articl an 1562. 1562. as their date is Queene Elizabeth beginning her Reigne on the 17. day of Nouember in the yeare 1558. all their first pretended Bishops Preists and Deacons must needs be vnrightly vnorderly and vnlawfully made though by that booke of King Eduard because there was no Protestant Right Order or lawe to make or admitte any into such places by that booke not approued or allowed by any Protestant Right Order or lawe all that time Againe the first Protestant consecration or admittance of any to bee a Bishop by that booke or order in Queene Elizabeth her Reigne Franc. Mason of consecrat Registr Matt. Parkeri Butler ep de consecrat ministr Suâ—cl ag D. Kell pag. 5. was on the 17. day of December in her second yeare as they pretend from their Register of Matthew Parker But their owne both priuate and publike Authorities proue that both Matthew Parker their first Protestant Archbishop and others were receaued and allowed for Archbishops and Bishops long before that time Franciâ— Franc. Godwin catal of Bishops in Durham 58. Cutberth Tunstoll Godwyn a Bishop among them saith Matthew Parker was Archbishop of Canterburie in the moneth of Iuly before about 6. Months before their first pretended consecration one the 17. of December Stow their historian then liuing and writing Stow Histor in Queene Elizab. an eius 1. testifieth that the same Matthew Parker Barlowe Scorie and Grindall were allowed and receaued for Bishops in the moneth of August the 9. day in publik solemnities The publik Iniunctions Iniunction Elizab. Regin â—n 1. Regin Iniunct 8. 28. 30. 51 53. of that Queene stiled Iniunctions giuen by the Qâ—eenes Maiestie Anno Domini 1559. the first of the Reigne of our Soueraigne lady Quâ—ene Elizaheth proue the same in diuers Iniunctions No man can say thes were onely Bishops Elect and not perfectly allowed or admitted for true Bishops For by the Statut. an 25 Henr. 8. an 1. Elizab. c. 1. statute of King Henry 8. an 25. reuiued by Queene Elizabeth in her first parlament anno 1. cap. 1. consecration must be within twenty dayes of election And their common consent in their greate Theater of great Brit. l. 9. cap. 24. col 20. Theater is that they were compleately allowed Bishops coÌ„secrated as they tearme that allowance many moneths before D. Parker was consecrated Archbishop of Canterbury and of yorke D. Yong in steade of Heath who refused the oath and so of others Then went forth commissioners to suppresse those monasteryes restored by Queene Mary to cast out Images Hollinsh hist of Engl. an 1. Elizabeth Iniunct of Q. Elizab. Iniunct 23. sette vpp in Cburches So hath Hollinshed with others So in that Queenes pulike Iniunctions Thes commissions and commissioners being thus after those Protestant Bishops made or allowed went out so soone that as their histories confesse the religious howses were suppressed Protestant ministers were putte into westminster in place of monks all Church Images were pulled Stowe and howe 's histor in an 1. of Q. Elizab. downe and to speake in their owne words on the euen of S. Bartholomew the day and the morrow after were burned in Paules Church yarde Cheape and diuers other places of the citie of London all the Roodes and other Images of the Churches in some places the coapes vestiments altar cloathes bookes banners Sepulchres and rood lofts were burned The verie Iniunctions Iniunct 8. 30. 51. testifie that there were compleately receaued for Bishops diuers moneths before that 17. day of December both in the See of Conterburie yorke and in the other Diocesses with ample and full Episcopall power Therefore thes pretended Bishops could not possibly bee made but onely by a womanly presumed vayne and frustrate authoritie in such things Neither could any Register called Parkers Register be so termed except he had beene accepted and reputed for Archbishop before And all the first Protestant citers of this Register whether Matthew Parker himselfe as it is alleadged in his booke stiled Antiquitates Britannicae Antiquitat Brit. Hanouiae 1605. Butler ep de consec minist Sutcliffe contr Kell Godw catal of Bish. canterbur in Mat. Parker alijs Franc. MasoÌ„ booke of cons c. as Doctour Butler Doctour Sutclisse their Bishop Godwyn and Frauncys Mason do differ one from an other in citing thereof And whereas the printed Booke of Parkers Antiquitates Britannicae is the first that mentioneth any such pretended consecration of him and the rest and the others seeme to borrowe this from thence In the old manuscript of that booke which I haue seene and diligently examined there is not any mention or memorie at all of any such Register or consecration of either Matthew Parker or any one of those pretended Protestant Bishops as the obtruded Register speaketh of Neyther was there any one of the pretended consecratours of Matthew Parker from whome all the rest do clayme ordination a true and lawfull Bishop by Protestant proceedings Thes they name vnto vs william Barlowe Franc. Mason booke of consecrat pag. 127. Iohn Scory Miles Couerdale Iohn Hodgeskins by these Matthew Parker was consecrated Archbishop of Canterbury the seuententh day of December in the yeare 1559. Two of thes 4. namely Couerdale and Hodgeskins were neuer allowed for Bishops in all Queene Elizabeth her time as the same pretended Register the printed Antiquitates Britannicae Godwyne Mason and others of them confesse confessing also that the other two were but Bishops elect Barlowe elect of Chichester Scory elect of Hereford But all men graunt both Catholiks and Protestants that men onely elect Bishops not consecrated or admitted cannot consecrate Bishops much lesse an Archbishop Metropolitan And Scory had beene adiudged before publickly to be no Bishop And Barlowe if he had beene a true Bishop neither would nor could in his owne Iudgement consecrate a Bishop For as thes men acknowledge both this Barlowe and Couerdale also held this horrible opinion against Episcopall Order The names of blasphemie against the Lord and hiâ— Barlowe and Couerdale apud Bal. l. Image of both Church Christ What els is Pope Patriarke Metropolitane primate Archbishop Diocesan and such like but very names of blasphemy Here is not one true consecratour Yet thes men in their pretended ordination of Bishops necessarily require to the admitting oâ— any such
Bishop especially an Archbishop botâ— the presence concurrence of a lawfull true Archbishop and others such Bishops as their owne pretended Prot. forme and manner of making Bishops Preists and minist Tiâ—ul consecrat of Bishops in praefat Rite and booke of consecrating Bishops doth thus plainely expresse Then the Archbishop and Bishops sent shall lay their hands vpon the head of the elected Bishop the Archbishop saying Take the holy ghost c. And it proueth further in these words It is euident vnto all men diligently reading holy scripture and auncient Authours that from the Apostles time there haue beene thes orders of ministers in Christs Church Bishops Preists and Deacons Therefore to the intent thes Orders should be continued aâ—d reuerently vsed in the Church of England it is requisite that no man not being at this present Bishop Preist nor Deacon shall execute any of them except he be called tryed examined and admitted according to the forme hereafter following Which is that booke of King Edward the sixt receaued in this article and approued by their greatest warrants parlament Princes Supreamacie and publike practise among them And therefore howsoeuer either with by or without this booke forme and manner of King Edward their first Protestant pretended Archbishop Matthew Parker maker and allower of all such after as they freely confesse was made his making and admittance was frustrate inualid voide and of noe force by their owne censure and doome against themselues so of all others made by him no Bishop pretending or clayming that honour dignitie and office after by that vaine Idle and vnpossible Title to challendge to haue that or any other thing from him or them which neither had it for themselues or to giue to others And this I haue proued before from the Apostolike men of this age and from the Apostles themselues that a Bishop cannot bee consecrated but by true and vndoubted Bishops Episcopum mandamus Clem. const Apost l 3 c. 20. Anacl ep 2. Clem. const Apost l. 8. c. 33. ordinari à tribus Episcopis velad minus à duobus non licere autem ab vno vobis constitui And againe Episcopus à tribus vel duobus Episcopis ordinetur Si quis ab vno ordinetur Episcopo deponatur ipse qui eum ordinauit This is sette downe for an Apostolicall decree Now lette vs come to King Edwards booke so dignified in this article and particularily examine and disproue the validitie or sufficiency of that forme in euery point thereof And first whereas it maketh mention onely of Clem. const Apost l. 3. c. 11. l. 8. c. 21. 22. 28. ep 2. Ignat. ep ad Antioch ep ad Philadelphien ep ad Philippenses Anacl ep 2. Synod Rom. sub Syluestr c. 7. 11. Canis ep ad faelicem c. 6. Clem. const Apost l. 2. c. 61. Clem. Supr l. 8. const Apost c. 21. concil corth 4. c. 5. 6. 7. 8. 9. Bishops Preists and Deacons to haue beene in the Church from the Apostles time This holie time assureth vs of all other orders now vsed in the Catholike Church to haue beene also in those dayes in vse and practise Subdeacons Acolythists Exorcists Lectours and Ostiarij with their particular and seuerall offices duties consecration or admittance to those degrees and that no man might be a Bishop Preist or Deacon except he had first receaued those orders nifi prius fuisset lector deinde exorcista postea caperet onus Acolithi vt acciperet onus Subdiaconi deinde ad diaconatus honorem pertingeret By their consecration they were ordeined to assist and minister at the holie sacrifice of Masse a Subdeacon for the holie vessels calice paten cruetts Tribue ei spiritum sanctum vt vasa ad ministrandum tibi Domine Deus facta dignè attrectet An Acolithus to light candels and prepare and minister wine for the sacrifice of masse accipiat ceroserarum cum cereo vt sciat sâ— ad accendenda Ecclesiae luminaria mancipari accipiat vrceolum vacuum ad suggerendum vinum in Eucharistiam sanguinis Christi An exorcist receaued the booke of Exorcismes and power against deuils accipiat de manu Episcopo libellum in quo scripti sunt exorcismi dicente sibi Episcopo accipe commenda memoriae habeto potestatem imponendi manus super energumenos So of Lectour and Ostiarius All thes be wanting in this booke of King Edward and this Protestant Religion and all is wanting in it for which they were ordeined except deuils and possessed persons They may well want both them No true clergie man among Protestants of England and first no Deacon The English Prot. forme of making Bish. pr. and Deac Titul Deacons all Bishops Preists and Deacons also as they do For first their pretended booke of consecration giueth a Deacon onely authoritie to reade the ghospell in their Church for allthough their pretended Bishop layeth his hands one the heade of euerie such parson at his admittance to that office and sayeth vnto him Take thou authoritie to execute the office of a Deacon in the Church of God committed vnto thee Yet they presently interpret and limitte this office to be onely confined in reading the ghospell in thes words Take thou authoritie to reade the ghospell in the Church of God And such is their practise extending a Deacons office no further And they obstinatelie denie that he hath power or office to assist either Bishop or Preist in the holy Sacrifice of Christs blessed bodie and blood as that either Preist or Bishop may or can consecrate and offer the same We finde both the doctrine and practise of this first apostolike age to haue beene otherwise and the cheifest office of a Deacon as the very Greeke name it selfe still testifieth to be as Catholiks still vse it to minister vnto and assist thâ— Bishop or Preist in his holy Sacrifice So it is plainely witnessed in the old Masses and Miss S. Petri S. Iacobi S. Marci Clem. Const Apost l. 3. c. 20. l. 8. c 28. Missals ascribed to S. Peter S. Iames S. Marke and others S. Clement from the Apostles saith Diaconus ministret Episcopo Presbyteris oblatione ab Episcopo aut Presbytero facta ipse Diaconus dat populo non tanquam Sacerdos sed tanquam qui ministrat presbyteris And expresselie teacheth that it is the office and function of a Deacon thus to minister vnto Bishops and Preists this onelie or principally Diaconus L. 3. c. 20. sup ministret Episcopo Presbyteris id est agat Diaconum reliqua ne faciat And settinge downe the whole forme and Order of Masse sacrifice vsed and approued by the Apostles Bishops and Preists in his time euen from the beginning thereof vnto the end he bringeth in Deacons to performe their holie ministration and seruinge therein Praying to God to accept that Sacrifice Deaconus pronunciet Clem. supr l. 8. c. 19. Rogamus Deus Prodono oblato Domino
the testimonie of S. Clement confirmed Anaclet ep decret Ruffin interpr epist Clem. Leo 2. ep decret Marian. Scot. l. 2. aetat 6. Flor. wigorn chronic in Clem. Mart. Polon Supputat col 33. in Lino Robert Barnes l. de vit Pont. in Lino Anacleto Anaclet ep decretal 3. Barn sup in Anaclet Omerd pict Pap. pag. 78. by S. Anacletus then liuing Ruffinus Marrianus Martinus Florentius wigorniensis Pope Leo the seconde and many others both Catholike and Protestant writers S. Anacletus made Preist by S. Peter and by him instructed euen as our Protestants confesse did teach that Christ gaue to the Church of Rome primacy ouer all Churches and all Christian people neither King nor Caesar exempted Anacletus ab ipso Domino primatum Romanae Ecclesiae super omnes Ecclesias vniuersamque Christiani nominis populum concessum esse asseruit Thus our Protestants and S. Anacletus is more playne that this supreamacie of the Roman Church was not giuen vnto it by the Apostles but Christ himselfe Haec sacrosancta Romana Apostolica Ecclesia non ab Apostolis sed ab ipso Domino Saluatore nostro primatum obtinuit eminentiam potestatis super vniuersas Ecclesias ac totum Christiani populi gregem assecuta est And both Christ commaunded and his Apostles decreed that great and difficult questions should be referred to the Apostolike Romane see to be decided and that Anacl epist 1. Christ builded his whole Church vpon it Apostoli hoc statuerunt iussu Saluatoris vt maiores difficiliores quaestiones semper ad sedem deferantur Apostolicam super quam Christus vniuersam construxit Ecclesiam So haue also S. Euaristus and S. Alexander Euarist ep 1. Alex. ep 1. who liued in this first age Relatum est ad huius sanctae Apostolicae sedis apicem cui summarum dispositiones causarum omnia negotia Ecclesiarum ab ipso Domino tradita sunt quasi ad caput Our Protestants Sutcliffe subu pag. 57. Iren. l. 3. c. 3. also acknowledge thus Irenaeus saith that euerie Church ought to haue respect to the Church of Rome for her eminent principalitie But S. Irenaeus is more cleare in this manner ad hanc Romanam Ecclesiam propter potentiorem principalitatem necessè est omnem conuenire Ecclesiam hoc est eos qui sunt vndique fideles There is a necessitie that euerie Church and all faithfull Christians wheresoeuer should acknowledge the more powerable principalitie of the Romane Church No King contrie or nation is exempted from but all are included in this necessitie of being vnder the Iurisdiction of the Church of Rome And particularly for this Kingdome of England which singularly this Article would thus depriue of that honour and happines from being in the folde vnder the chardge of the vicar and highest pastour and shephard of Christ one earth To begin with a Protestant Bishops censure in Godwyn conuers of Britayne pag. 6. these words we should accompt it a great glorie to deriue the pedigree of our spirituall linage from so noble and excellent a father as S. Peter And yet both Greeke and Latin domesticall and forreyne Catholike and Protestant Antiquaries do thus deriue and proue it Petrus venit in Britanniam quo in loco Sim. Metaphrast die 19. Iunij Euseb antiq graec apud eund ib. Sur. eod die Andr. Chesu l. 3. histor Angl. Bucley pag. 171. Cambden in Britan. Sutcliffe Subu pag. 3. Prot. Archb. whitg answ to admo pag. 65. sect 1. def of the answeare pag. 318 Marc. Anton. de Dom. de reb chr l. 4. c. 10. cum longo temporefuisset moratus apud Britannos verbo gratiae multos illuminauit Ecclesias constituit Episcoposque Presbyteros Diaconos ordinauit S. Peter came into Britayne and staying there longe time did illuminate many with the word of grace and founded Churches and ordered Bishops Preists and Deacons Which more Protestant Doctours and Bishops euen Archbishops with them thus confirme Peter preached in no place but he there ordeyned Bishops and teachers and founded Churches The Apostle Peter did in euerie prouince appoynt one Archbishop whome all other Bishops of the same prouince should obey Est caput Roma quatenus ab ea diffusum est Euangelium in reliquas totius occidentis Ecclesias Rome is the heade in respect that from it the ghospell was diffused into the rest of the Churches of the west and into many of the east and into barbarous nations out of the Romane Empire Et in multas orientis atque in harbaras extra Romanum Imperium nationes Diuers of the holie Bishops and Apostolike Doroth. l de 72. discip in Aristob Arnol merm Theatr. conu gent. Antiq. Ecel Tullen Gul. Eisengr cent 1. Petr. de Natal l. 11. Pantal. de vir Ibl. part 1. Stumph l. 7. de Sanctib Theater of great Brit. l. 6. Tho. Rogers Anal. in Prot. Articl ar 36. whitg supr Clem. Sup. ep 1. Arnol. mirm sup Antonin hist part 1. will harrison descript Brit. pag. 23. Harris Theatr. l. 1. Girald Cambr. l. 2. de Iure Metrop Eccl. Meneu ad Innocent 3. Mat. Parker Antiq Britan. pag. 24. Io. Pris defens hist Britan. pag. 73. Nennius hist manuscript Preists which S. Peter consecrated for this Kingdome are remembred both by Catholike and Protestant Historians S. Aristobulus S. Mansuetus S. Beatus and his holie companion not named in Antiquities Our Protestants make S. Aristobulus Archbishop here Britayne Aristobulus and by their Rule before The Apostle Peter did in euerie prouince appoynt one Archbishop he must needs be ordeined Archbishop by S. Peter S. Clement hath sufficiently proued before that he sent Bishops hither saying he sent to the other nations of the west ad reliquas gentes besides Italy Spayne Fraunce and Germany And both Catholiks and Protestants from antiquities affirme that he sent to vs S. Nicasius who instructed the Britons Britones instruxit formauitque fide S. Nicasius à S. Clemente delegatus These Britans must needs be those of this Kingdome they of little Britayne in Fraunce came not thither vntill aboue 200. yeares after S. Clement and S. Nicasius time Both Brittish and English Catholike and Protestant Antiquaries affirme that the diuision of Primates or Patriarkes Metropolitans and others with their seuerall Iurisdictions from the see of Rome being as he ackdowledgeth the decree of his predecessour S. Clement and the Apostles also was receaued in this Kingdome of Britayne as it comprehendeth England wales and Scotland Nennius our old brittish historian in his manuscript antiquities affirmeth that his Successour Pope and S. Euaristus sent legates to our Brittish King to receaue the faith of Christ Missa legatione à Papa Romano Euaristo Who yet saith the generall conuersion was not vntill the yeare of Christ 197. Albertus Krantius well acquainted with our Brittish antiquities writeth the like of S. and Pope Io. Caius Antiq. Cantabrig l. 1. Alber. Krantzius
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
it to himselfe though he punished with death as others often since then haue done the professours thereof yet both he and all or Rulers temporall since Kings or Queens haue retained in their stile of honour that title Defensor fidei defendour of the faith which the Pope gaue him for defending before his fall the Catholike faith against Martine Luther though they all except Queene Mary impugned it And our present K. Charles whome together with his Queene Mary God blesse with all good and happines in his late publike declaration to all his louing Subiects among whome his Catholiks be not in the lowest place of duty and desert to him though not in like degree of his fauour to theÌ„ thus and thus vehemently protesteth wee call God to recorde before whome we stand that it is and alwaies hath beene our harts desire to be found worthy of that title which we accompt the most glorious in all our Crowne DEFENDOVR OF THE FAITH But to defend the faith is not to reprint the articles of Religion established in the time of Queene Elizabeth and by a declaration before those articles to ty and restraine all opinions to the sense of those articles as he speaketh immediately before and to persecute Bishops Preists and Catholiks as he doth That title was giuen by the Pope to King HeÌ„ry for defence of the true faith longe before the articles of Queene Elizabeth or she was borne Longe before hee K. Edward 6. Queene Elizabeth King Iames and King Charles persecuted Catholiks their faith whereof by their stile they should be defendours longe before their religion or any of them I except King Henry the 8. to whome it was giuen receaued beeing The true faith Catholike and Apostolike which by that regall stile and title they should defend against these articles I haue aboundantly by the best testimonies proued in euery point for the two last following articles the 38. intituled of Christian mens goods which are common and the 39. the last of a Christian mans oath doe not containe any coÌ„trouersie with Catholikes but were ordained against new Sectaries among themselues I hope no Protestant Parlament will hereafter glory that their religion was almost 80. yeares old though it wanteth 10. of that number and so extraordinarily contend to persecute that which I haue proued to exceed it aboue 1500. yeares in time and truth which they ought to embrace and honour and not so maliciously or ignorantly not being the most religious nor learned diuines to persecute it FINIS A TABLE OF THE CHAPTERS Chap. 1. COncerning the first 5. Protestant Articles not differing from the Apostles Religion and the Romane Church pag. 1. Chap. 2. Examining their 6. Article about scriptures and traditions and condemning it by the Apostles and Apostolike men and doctrine of their age p. 2. Chap. 3. The 7. 8. 9. 10. Articles examined and wherein they differ from the present Roman Church condemned by this first Apostolike age p. 53. Chap. 4. The 11. Article of the Iustification of man examined and condemned by the Apostolike Fathers of this first age p. 60. Chap. 5. The 12. Article examined and in whatsoeuer differing from the present Romane Church condemned by the Apostolike age So of the 13. and 14. Articles p. 67. Chap. 6. The 15. 16. 17. 18. Articles so examined and wheresoeuer repugnant to the Roman Church likewise condemned p. 82. Chap. 7. The 19. Article examined and condemned by the same authoritie p. 88. Chap. 8. The 20. Article thus examined and in whatsoeuer contrarie to the Church of Rome thus condemned p. 99. Chap. 9. The 21. article so examined and condemned p. 109. Chap. 10. The 22. article thus likewise examined and condemned p. 141. Chap. 11. The 23. article examined p. 207. Chap. 12. The 24. article likewise examined and condemned by this first Apostolike age and writers therein p. 212. Chap. 13. The 25. article intituled of the Sacraments thus examined and condemned in all things contrarie to Catholike doctrine p. 222. Chap. 14. Pennance so called in this article and by Catholikes The Sacrament of Pennance was so iudged and vsed in this Apostolike age p. 228. Chap. 15. Holy Orders contrary to this article was vsed and held à Sacrament in this first age p. 233. Chap. 16. Matrimonie thus proued a Sacrament p. 242. Chap. 17. Extreame vnction thus proued to be a Sacrament p. 249. Chap. 18. The rest of this article repugnant to the Catholike faith likewise condemned p. 252. Chap. 19. The 26. and 27. articles examined and Protestant doctrine in or by them condemned p. 258. Chap. 20. The 28. article intituled of the supper of the Lord examined and condemned p. 262. Chap. 21. The 29. article intituled of the wicked which do not eate the bodie and blood of Christ in the vse of the Lords supper examined and condemned p. 276. Chap. 22. The 30. article intituled of both Kindes examined and where it is contrarie to the Romane Church condemned p. 284. Chap. 23. The 31. article being intituled of the one oblation of Christ finished vpon the Crosse thus examined and condemned p. 297. Chap. 24. The 32. article intituled of the marriage of Preists thus examined and condemned p. 315. Chap. 25. The 33. 34. articles examined and in whatsoeuer repugnant to the doctrine of the Church of Rome thus condemned p. 339. Chap. 26. The 35. 36. articles intituled of homilies and of consecration of Bishops and ministe◠〈…〉 examined and condemned 〈…〉 Chap. 27. The 37. article intituled of the ciuiâ—â— Magistratus thus examined and whatsoeuer against the Roman Church condemned p. 390.