onely in our Concil in cen 1. cen 1. can â— Concil Antioch c. 20 Ignat. epist Polycarp most auncient Popes and writers as Sainct Anacletus before but in first and generall Councels themselues Sainct Ignatius testifieth it was the order in his time and giueth that order that such councels should be often kept Crebrius celebrentur conuentus synodique And euident it is by all antiquities that many such Councels and Synods were kept longe before and when and where there was not any Christian Prince or King to giue his will commaund or consent vnto them Diuers such are yet extant Tertullian lyuing long before any such Christian King was either in Britaine which had the first or els where is an ample witnesse that in diuers places and from all Churches councels were assembled about affaires in religion and with greate reuerence and such as represented all Tertullian aduers Psychicos cap. 13. that were Christians Aguntur praecepta per Graecias illas certisin locis concilia ex vniuersis Ecclesijs per quae altiora quaeque in communa tractantur ipsa represent atio totius nominis Christiani magna veneratione celebratur And if wee should follow the will and Rule of Protestants to accompt them generall Conc. Arelat to 1. Conc. in Subscript Io. Bal. l. de Scriptor Brit. cent 1. Stowe hist Romans Godwine conuers of Britaine Concil Sunessan to 1. Concil in 3. examp Act. antiq S. Marcellin Robert Barnesse l. de vit Pontif. Rom. in Marcellin councels where the most Bishops and from most prouinces in greatest number be assembled wee may relate for such the Councels of Arles where our Archbishop of LoÌ„don Rectitutes was present gathered forth of aboue 30. Kingdomes and contries and that of Sunessanum hauing 300. Bishops present at it in such time when the King of the Contry and Emperour of the world Diocletian reigned and raged the greatest persecutour of Christians that euer was they assembled themselues against his will and to keepe their meetinge vnknowne to him kept their couÌ„cell in a secret Caue of the earth and thither entered not aboue 50. at one time it not able to receaue more together at one meetinge these things thus agreed vpon both by Catholike and Protestant antiquaries must needs make vs all Catholiks in this point As also to see the first Christian Kings and Emperours so to haue behaued themselues in this matter as Catholiks now professe Britaine was made happy with the first Christian King holy S. King Lucius who neuer tooke vpon him any such pretended spirituall power but so much honoured that true power in the Pope of Rome that by all antiquities he sent humble Ambassadge and suppliant letters to the then Pope S. Eleutherius to haue his Kingdome conuerted and Christian Religion setled here by his meanes and authority and by him and his holy legates all such busines was here established ratified confirmed all historians forreine domesticall Catholike and ProtestaÌ„t so consenting Philipp was the first Christian Emperour though a short time he was so farre from arregating any such power to him selfe or denying it to the Pope of Rome that as Eusebius and others testifie he did publike pennance euen among the common penitents at the Popes enioyning it vnto him De Philippo fertur quod cum Euseb Eccl. hist l 6 ca. 3â— Nicephoras Callist l 5. ca. 25. Christianus esset in die qua vltimae Paschatis vigiliae seruabantur in precationibus multitudini Ecclesiasticae tanquam consors coniungi vellet ab eo qui tum Ecclesiae praeerat admissum non esse nisi primum consiteretur ijs se qui propter peccata inquirebantur in poenitentiae loco constituti erant coniugeret Alioqui nisi hoc faceret nonfore ipsum admiitendum propterea quòd in multis culpabilis esset fertur itaque promptè obediuisse sincerumque ac religio sum animum erga Deum ipsis operibus declarasse This Pope as Nicephorus with others writeth was Sainct Fabian which so commaundeth the first Christian Emperour and hee Christianly and dutifully obeyed him When the first Nicen Councell against Arius which is commonly reputed for the first generall Councell was called That greate glory of this Kingdome borne here Constantine the greate was Emperour and although he was the greatest benefactour to the Church of God founder and dilatour of the honour and renowne thereof that enioyed the Empire and hauing onely in his power then to permit so greate assemblies of learned and holy Christians Bishops as were present there yet as Eusebius then liuing Euseb lib. 3. de vit Constantini cap. 6. writeth he called not the Bishops together by his commaunde as this article giueth to Kings but wrote honorable letters vnto them to such purpose per literas honorificè scriptas And as Ruffinus a Ruffin lib. 1. hist cap. 1. man also of that time expoundeth those proceedings vnto vs this was as the Bishops willed and directed ex Sacerdoâ—um sententia apud vrbem Nicanam Episcopale cuncilium conuocat And S. Damasus Damasus in vit Syluestri Papae an other old writer of the liues of the Popes saith expressely it was called by the consent of Sainct Syluester then Pope of Rome Huius temporibus factum est concilium cum eius consensu in Nicea Bithiniae Besides it is euident in the authenticall subscription Subscript in Concil Nicaeno in fine Euseb l. 3. 4. de vit Constantini to that holy Councell that diuers Bishops were present and subscribed vnto it out of Persia and other Kingdomes and contries where Constantine had no temporall commaund or dominion and they which so then ruled in them were not Christians at that time So hath Eusebius others when they say that assembly was froÌ„ all Churches in Europe Afrike and Asia ex omnibus Ecclesijs quae frequentes in tota Europa Africa Asia extiterunt And name diuers in particular where Constantine Euseb l. 3. de vit Constantini cap. 7. Socrates Ecclesiastic hist l. 1. c. 5. Sozomen hist l. 2. c. 6. 7. 8. 9. 10. 11. 12 13. 14. had then no power by his owne relation giuing still the most he could to that Emperour in all respects This is euident also by the exceeding greate desire which all good Bishops in all places then had to assemble in such a councell which could not be done at that time persecution scarcely yet ceased by inferiour rulers and the Bishops in greate pouerty and distresse by their late persecution without the temporall helpe and allowance of the Emperour which being had as Eusebius and others write came together with greatest alacrity and ioye as men newly set at liberty out of prison Vbi edictum in quaque prouincia diuulgatum crat omnes Euseb l. 3. de vit Constant cap. 6. summa cum animorum alacritate tanquam è carceribus ad cur sum emissi properè aduolarunt This is
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
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
assuage their contention The other haue the Pope as a common Father aduiser and conductor to all to reconcile their Iarres to appease their displeasures to decide then difference aboue all things to drawe their religion by consent of councels to vnity And this is euidently and experimeÌ„tally knowne to be true by all men no Prince or Potentate spirituall or temporall except the Pope of Rome either hauing or pretending to haue any such power as is necessary to call assemble a generall Councell And for Protestant Princes none clayming such prerogatiue but onely in his owne temporall dominions it is absolutely vnpossible that any such assembly of Bishops which could deserue the name of one halfe or third or lesse part of a generall CouÌ„cell from all Christian Kingdomes and contries should at any time or place be called and gathered together by any such pretended power And if wee should allowe meere lay and prophane men Souldiars The SubscriptioÌ„s of these Protestants confessions Captaines Rebels and heretikes without knowledge in diuinity or humane duty to haue decisiue voyces in Ecclesiasticall matters and to offord to euery common Artizan the place and office of holy and learned Bishops in such assemblies IudgmeÌ„ts it were a thing most ridiculous And further to say that all the Bishops and Catholike Cleargy men in all those contries where Protestant confession haue beene kept were present and consented vnto them all those assemblies and conuenticles could not come to be the halfe of a fourth part of a Councell generall out of the whole Christian world There was not in any of forreine conuenticles and conciables any one man bearing the name of a Bishop which inuented them or subscribed vnto them as is euident in their subscriptions neither any one such at this day amoÌ„g them except in Scotland whether some of King Iames his bastard Bishops haue crept sent or appointed by his regall supremacy from the newly hatched broode of England which neither now hath or had any one true and lawfull Bishop at the enactinge and first shaping of these articles called forsooth Anglica confessio the confession of England and now scarcely a man to be founde in England Scotland Fraunce or other contry where those confessions were first vented which consenteth vnto them Diuers of them of late as of Bohemia the Palatinate of Rhyne and others in Germany wholly ouerthrowne and all returned to the Catholike faith and the rest so farre at variance and distastes with their confessions as wee see in England the late bookes of Doctor Montague and him that gathered the booke of prayers priuiledged by the present Protestant Bishop George of London both them iustifiable by this booke of articles their communion booke and other allowed rules of their religion are esteemed and accompted for strauÌ„ge wonders among the present called Protestants And to shew of what validity these pretended peeces of Protestants Councels and confessions were from the beginning in their owne Iudgment disablinge all such as be not gathered together by the commaundement and will of Princes except here in England where a woman was head in alâ— things both temporall and spirituall there was nâ—â— either the commaundement will or assent of aâ—â— true lawfull and cheife Prince to those confessionâ— but the contrary those assemblies and Confessioâ— being gathered and concluded by refractory disobedient and vndutifull people as is euident in thâ— very Protestant proceedings and histories of theâ— all In the confession of Ausburg the Protestant pâ—blishers of it say that Ihon Duke of Saxony Eâ—ctour George Marquesse of Brandeburge Ernestus Duke of Luneburge Philip Lansgraue â— Subscriptio confessionis Augustanae Hesse Ihon Frederike Duke of Saxony Francâ— Duke of Luneburge Walfangus Prince of Anhaâ— the Senats of Nurnberge and Reutling subscribeâ— but by their owne confession they subscribed â— subiects to the Emperour and protesting their fidelity vnto him Caesareae maiestatis vâ—strae fideles oâ— subditi And the Emperour their Supreame Lord and Prince neuer consented vnto it No Prince â—â— Potentate Protestant that consented vnto any â— these confessions neuer had or claymed any Iuridiction or power spirituall or temporall ouer â— other or any one other Prince or contry and so noâ— generall Councell euer was or can be called bâ— any right or title claymed or pretended in their religion all Protestants agree the true Church eâ—â— had hath and shall haue true discipline Sacâ—ments and due ministration of them and true dâ—ctrine in all things necessary none of these coâ—fessions thus agree together And the Protestanâ— of England with their temporall Princes spirituaâ— Supremacy with two onely Sacraments and dâ—uerse points of necessary doctrine differ from theâ— all Neither euer was there any Christian temporall prince King or Emperour or euer like to be that did or shall Reigne ouer all prouinces and contries where Christians did doe and are to liue hereafter yet councels haue beene kept and lawfully called euen such as be named generall from the beginning and before any Christian King was in the world and were lawfully kept and called contrary vnto and against the temporall Princes will and commaundement The Apostles themselues kept diuers councels in such manner The Scripture witnesseth that S. Peter and the Apostles assembled in Councell to be called generall for that time consisting of all the Apostles hiomnes erant perseuerantes vnanimiter Act. cap 1. and almost 120. Petrus in medio fratrum dixit erat autem turba hominum simul fâ—re câ—ntum viginti when Sainct Matthias was chosen in the place of Iudas It was a generall Councell also for that time Act. cap. 6. which was called and kept by the Apostles When Sainct Stephen and the other 6. Deacons with him were chosen remembred in the 6. chapter of the Acts of the Apostles For both all the Apostles and disciples being then very many crescente numero Act cap. 6 discipulorum were present at it called thither by Apostolike authority both without and against the consent will or liking of any temporall Prince It was also a generall Councell for that time when S. Paul S. Barnabas with others Paulus Barnabas Act. cap. 18. Clem. Rom. const Apost l. 6. cap. 12. quidam alij went a long Iorney to the rest of the Apostles and disciples at Hierusalem about the question then moued concerninge circumcision For these were receaued by the Church Apostles and others of the Clergy there Suscepti sunt ab Eâ—clesia ab Apostolis senioribus And the Apostles with the disciples and rulers of the representatiue Church gaue resolution and sentence vpon that doubt Placuit Apostolis senioribus cum omni Ecclesia So wee may say of the councels wherein the Canones Apostol Const Apost l. 6. c. 12. Canons of the Apostles and their constitutions registred by S. Clement and remembred in many auncient writers Greeke and Latine were made The like is also set downe by S. Clement when Clemens
19. manner how Bishops should not suffer sinners to enter into the Church vntill they had done pennance as he should thinke fit and then to forgiue them Cum aliquem peccauisse cognoueris iube cum foras eijci ingressique pro eo rogent Tunc iubebis illum iuuare expendens an paeniteat dignus sit qui in Ecclesiam omnino recipiatur afflictum illum diebus ieiuniorum pro ratione peccati hebdomadas duas vel tres vel quinque vel septem dimitte Where the graunting of pardon and Indulgence more or lesse is referred to the Bishops iudgmeÌ„t and discretion And Cap. 21. further omnium curam habeat Episcopus Poenitentibus remissionem concedere oportet Recognosce ô Episcope dignitatem tuam quod sicut ligandi potestatem accepisti sic etiam soluendi Obtinens igitur soluendi potestatem recognosce teipsum secundum dignitatem loci tui in hac vita versare sciens quod de pluribus rebus ratio abs te requiretur Cui enim inquit depositum est Luc. 12. multum abundantius repetetur ab eo Nam peccati expers reperitur nemo excepto eo qui propter nos factus est homo Quoniam scriptum est nemo mundus à Iob 25. sâ—â—â—â—bus neque si vnum diem vixerit Where pardons and Indulgences are commaunded and the necessity of them among all men sinners deliuered He teacheth the like thus againe peccantem caâ—â—iga Lib. 2. Const Apost c. 21. Cap. 21. ieiunio afflictum remissione releua ingemiscentem recipe And leauing all to the Church to impose pennance to alter chaunge ease or giue pardon release and giue Indulgence of it he addeth nolite pro omni peccato eandem sententiam ferre Cap. 52. sed vnicuique propriam poenam statuite cum multa prudentia Alios minis subijcies alijs subsidijs pauperum alios ieiunijs affliges alios segrcgabis pro delicti magnitudine Diuersis delictis diuersas poenas imponatis Si poenitentem non receperis insidiatoribus trades Cap. 14. oblitus Dauid dicentis ne tradas bestijs animam confitentem tibi Si quis Episcopus aut presbyter cum qui à Psal 73. Can. Apost can 51. peccaco reuertitur non recipit sed reijcit deponitor eo quòd Christum offendat qui dixit ob vnum peccatorem qui resipiscat gaudium oboriri in coelo And Sainct Ignatius earnestly vrgeth to take Ignat. epist ad Philadelp mercy of and pardon penitent sinners and receaue them with all gentlenesse as a meanes to bring them from sinning to saluation Obsecro vos quot-quot paenitentia ducti redierint ad vnitatem Ecclesiae suscipite illos cum omni mansuetudine vt per bonitatem This doctrine of IndulgeÌ„ces vsed in Britaine from the first conuersion thereof to Christ Girald Cambren descriptione Cambr. cap. 18. patientiam vestram resipiscentes ex diaboli laqueis digni iam Christo facti salutem consequantur aeternam in regno Christi And to come home to this our owne contry of Britaine Giraldus Cambrensis an old learned Bishop and greate antiquary entreating of the first faith and Religion of the Britans de antiqua fidei fundatione Christianitatis amore deuotione saith they euer coÌ„tinued in the same among other customes and obseruances kept froâ— the time of their first conuersion their Churcheâ— had farre greater Immunities priuiledges or Indulgences then in other places Ecclesiae istorum longâ— maiorem quà m alibipacem habent These Indulgences here did farre exceede them which the Canons graunt Longè Canonum Indulgentiam excedente An euident argument they were more auncient then the Canons And being as hâ— teacheth without Innouation or chaunge eueâ— from the first conuersion of this Kingdome and the Apostles time Which our oldest antiquities warranted both by Catholike and Protestant historians and our Protestants themselues will thus proue vnto vs. They testifie with Antiquity that Io. Bal. l. 1. de vit Pont. Roman in Eleut Robert Barn in vit pont Rom. in eod Pope Eleutherius was bonus paterfamilias a good Steward of Gods Church And King Lucius entreated him to be ioyned to the Christian faith and Church which was then and had beene from the beginning Lucius Britanniae Rex Christiano caâ—â—i cum suis subditis adiungi à pontifice petijt per literas And hee so effected it that the BritaÌ„s were coÌ„firmed and strengthened in the doctrine which they had receaued from the Apostles and the whole Kingdome here professed it Eleutherius vt bonus paterfamilias effecit vt confirmatis consolidatis Britanâ—is in suscepta prius ab Apostolis doctrina totum illud regnum in eius fidei verbum iuraret And this Apostolike faith and doctrine was the same which this good Pope S. Eleutherius and the Romans then Bal. lib. de Script Brit. centur 1. in Eluana Meduino Godw. conu of Brit. and the Christian Britains here also professed as these Protestants and all Antiquaries agree saying that the first preachers to King Lucius were Apostolike men or instructed by them per Apostoliâ—os viros in Christo renati and our King sent for this Apostolike faith to Pope Eleutherius at Rome literiâ— suis Rex Lucius apud Eleutherium Pontificem egit vt apud Romanos Christianorum adscriberetur numero And the Apostolike Catholike faith which was Io. Bal. sup Io. Leland Assertion Arthurij Charta S. Pâ—tricij Antiq. Glastenien tab lign in membran affix Guliel Malmesbur l. de antiquitat Coenob Glasten Acta per legat Crapgr Catal. in S. Patricio Io. Leland in Arth. here at Rome and from thence sent and confirmed here in this question of Indulgences was the same which the present Roman Church now professeth For wee reade in the old Acts of those legates which S. Eleutherius sent hither recommended by these Protestants for authenticall as written by themselues Fugatius Damianus vt apud posteros clariora perdurarent membranis his dedâ—runt Acta per legatos inde ad nos peruenerunt and many other antiquities That thâ—se holy Legates procured 10. yeares of Indulgence for all visitours of that sacred place of Glastenbury Sancti Phaganus Deruianus perquisierunt ab Eleutherio Papa qui eos miserat decem annos Indulgentiae And these old Acts did testifie that the same holy Legates obtained 30. yeares of Indulgence for all Bishops that should with deuotion visit the chappell there builded in honour of S. Michael the Archangell Dicebat eadem scriptura quod venerandi Phaganus Deruianus perquisierant triginta annorum Indulgentiam omnibus Episcopis ipsum locum ob honorem beati Michaelis pia voluntate visâ— tantibus The old Manuscript antiquities of Glastenbury set downe the names of almost an hundred holy and auncient Bishops which had giuen Indulgences to that holy place Wee cannot but Iudge the like of other Churches and places whose monuments haue not beene so happily preserued And this is
such office was so written or deliuered among or to that people in this or any after time but the contrary that the first publike office Church seruice they had in this age was brought thither from Rome and so the Latine tongue This is proued by the French Annals testifying Annal. Gallic Matth. westm an 94. Clem. Roman Ep. that the first Apostles of that nation were sent vnto them by S. Peter and his successour S. Clement at Rome Our old brittish history of the first institution of Church seruice prima institutio varietas Ecclesiastici Seruitij as our Peotestant Antiquaries name it testifieth plainely that S. Trophimus Bishop of Arles and Sainct Photinus Bishop of Lyons disciples of S. Peter the Apostle did deliuer in all Gallia the Romane order and forme of Church seruice Beatus Trophimus Episcopus Arelatensis Manuscript antiq Britan. de prima Instit Eccles officij Sanctus Photinus Martyr Episcopus Lugdunensis Discipulus S. Petri Apostoli Cursum Romanum in Gallijs tradiderunt And it citeth others more auncient in this sense And addeth that this Church seruice was after sent to S. Clement at Rome by the Bishops and Martyrs of Gallia to be approued by him and all the Churches of Zozimus Pap. epistol ad Episcop Galliae de priuileg Eccl. Arelat tom 1 concil Martyrol Roman die 29. Decem. in S. Trophinius Fraunce then embraced that Order that of Arles being there the cheife Metropolitane Church from which and S. Trophimus all others there as Pope Zozimus is an able witnesse receaued light and direction Metropolitanae Arelatensium vrbi vetus priuilegium minimè derogandum est ad quam primum ex hac sede Romana Trophimus Summus Antistes ex cuius fonte tota Gallia fidei Riuulos accepit directus est So hath the old Romane Martyrologe and diuers others And So it must needs be by all antiquitie consenting that all Gallia receaued the water of life from the same foūtaine the Church of Rome both with their forme and order of Church seruice and other directions in Religion all their first Apostles and pastours with full instruction and power being directed and sent from them as sainct Martial sainct Denys the Annal. Gallican Eccles Martyrolog Roman Bed Adon. vsuard in his Sant Matt. westm an 94. mult al. apud Guliel Eisengren centen 1. part 5. dist 3. Henric. Erford cap. 5. Monsterus in Cosmogr in German Antonin part 1. petr de natal l. 10. vincent l. 9. Annal. Eccl. Treuer Tungr meten Martyrolog Roman Beda vsuard Ado die 15. Maij. Breu. Toletan cal maij Areopagite sainct Lucianus sainct Eutropius sainct Eugenius sainct Ionius sainct Timotheus sainct Apollinaris sainct Aphrodisius sainct Sanianus sainct Potentianus sainct Altnus sainct Totaldus sainct Iulianus sainct Fronto sainct Taurinus sainct Paulus Narbonensis sainct Staurinnus sainct Astremonius sainct Gratianus sainct Firmius and others sent from Rome thither in this age in which time also sainct Peter the Apostle sent into Germany sainct Egistus sainct Clement vncle to sainct Clement the Pope sainct Eucharius sainct Valerius sainct Maternus sainct Mansuetus and many others The Apostles of Spaine were sent thither also from Rome in this Time namely sainct Torquatus Ctesiphon Secundus Indalitius Caecilius sainct Hesychius sainct Euphrasius and others In Hispania Sanctorum Torquati Clesiphontis Secundi Indaletij Caecilij Hesichij Euphrasij qui Romae à Sanstis Apostolis Episcopi ordinati ad praedicandum verbum Dei in Hispanias directi sunt And to proue that all nations in this part of the world called the Latin Church receaued their first Bishops preists cleargie men with their Church seruice from Rome S. Peter or his Successour in this age S. Clement his Successour so speaketh from S. Peters owne direction and testimonye Episcopos per Clem. Roman epist 1. singulas Ciuitates quibus ille S. Petrus non miserat iuxta Domini praeceptionem nobis mittere praecepit Quod etiam facere inchoauimus Domino opem ferente facturi sumus Aliquos verò ad Gallias Hispaniasque mittemus quosdam ad Germaniam Italiam atque ad reliquas gentes dirigere cupimus And euen to such barbarous and sauage contryes as had not vse of letters and learning ferociores rebelliores gentes This Kingdome of Britayne excepting the Scotts when they came hither had euer learned men and of ciuilitie as the Druids their cheifest being here and others Yet after the coming and rule of the Romans here at and after the birth of Christ his Religion preached in this contry the latin tongue was vsuall to all of qualitie no man might beare office but such as vnderstood it all publike guifts donations charters priuiledgs and Records whatsoeuer both as old and late Catolike and Protestant Antiquaries proue were performed and written in the latin tongue and onely the vulgar people vsed thcir vulgar language and yet corruptly without writing Coniectura ducor Io Leland in commenrar antiq voc Britan. v. Britannin Cains histor Cantabrig p. 19. eo tempore vulgus Britānorum ineruditissimum fuisse ac prorsus non potuisse linguae suae voces depingere Quamdiu Imperium Britanniae in Prouinciam reductae penes Romanos stabat tamdiu necessè erat Britannis Magistratum gerere cupientibus latinè loqui Prouincialem linguam vulgus cum magna difficultate id quidem corruptè discebat Tabulae donationum omnes rationes alicuius momenti latinè fiebant By which it is euident that their publike Church seruice must needs also be latin in which onely as S. Bede with others proue all people Inhabitants here euer Bed histor ang l. 1. c. 1. studied and reade the scriptures from which it is taken Haec Insula quinque gentium linguis vnam eandemque summae veritatis verae sublimitatis scientiam scrutatur confitetur Anglorum videlicet Britonum Scotorum Pictorum Latinorum quae meditatione scripturaecaeteris omnibus est facta communis And as S. Gyldas writeth this Kingdome was by the reigning of the Romans there so latinized Gild. epistol de excid conquest Britan cap. 5. and Romanized that it was rather to be named Romana then Britannia vt non Britannia sed Romania censeretur And though the Romans had many Hands yet this in antiquities is aboue all named the Romane Hand Greek and latin Catholik and Protestant Antiquaries agree that S. Peter the Apostle who deliuered that latin Church seruice which the Romans vsed and brought into Fraunce by his disciples as is proued before preached in this Kingdome stayed here longe time longo tempore moratus founded vs Churches consecrated S. Symeon Metaphrastes in S. Petro. Euseb apud eund ib. Sur. die 29. Iuuij Cambden in Britannia prot Theater of greate Brit. l. 6. for vs Bishops Preists and Deacons Ecclesias constituit Episcoposque Presbyteros Diaconos ordinauit could deliuer vnto them no other Church seruice then
haec fiunt â—on egrèferunt sed potiùs aegrèferunt si non fiant cum impenduntur pecuniae fiunt sumptus laetantur Reuera magnum est mysterium arcanam quandam habens sapientiam Hoc multis retroactis soeculis prophetans dicit In Christo Ecclesia Sed non propter ipfum solum hoc dictum est Sed quid Vt ipsam tanquam propriam carnem foueat sicut Christus Ecclesiam And to insist vpon the graunt of this Protestant Article That Sacraments be effectuall signes of grace we haue the testimonie of the whole Christian world in this Apostolike time to proue Matrimonie to be such a signe and Sacrament for all the world at the coming of Christ Iewes and gentils were giuen to Poligamie and pluralitie of wiues and yet not so contayning themselues from other incontinencies but such as receyued this holy Sacrament abstayned both from the sinnes of Poligamie and other vnchastities an euident and vndeniable argument of the power and sanctitie of this Christian Institution and holy Sacrament I will onely exemplifie here in Britayne infected as the rest of the vniuersall world with that generall errour and sinne at that time Iulius Caesar Emperour which inuaded this Kingdome and others Iul. Caesar belli gallici l. 6. Ioh. Zonaras in Seuero Bandica orat Solemni apud Ioan. Xephil in Epitom Dionis in Nerone Dion ibid Dion Hect. Boeth descript Scotiae william Harrison descrip of Scotl. cap. 14. after him giue such shamefull testimonie hereof modestie forbiddeth me to write it in English Vxores habent deni duodenique inter se communes maximè fratres cum fratribus parentes cum liberis nudi degunt mulieribus promiscuè vtuntur Their Queene Bandica in her publike sacrifice to the Britans Goddâ—sse Andraste or Andaste in her solemne prayer openly pronounced of them Qui cum caetera omnia tum liberos vxores communes inter se putant Pagans Catholiks and Protestants write the like of the Picts The Protestants thus speake it in English They liue naked in Tents thâ—ir wiues are common The Scots were more barborous in these sinnes and their Kings especially Euenus confirmed them by publike lawes Leges tulit improbas omnem olentes Leges Euan. Regis Scotorum Hector Boeth Scot. Hist l. 3. fol. 36. pag. 1. spurcitiam vt liceret singulis suae gentis plures vxores alijs sex alijs decem pro opibus ducere Nobilibus plebeorum vxores communes essent ac virginis nouae nuptae loci Dominus primam libandi pudicitiam potestatem haberet This was the miserable condition of this Kingdome of greate Britayne as of other nations before it receaued the lawe of Chist and the holie Sacrament of Matrimonie betweene one man and woman one husband and one wife to giue infallible demonstration to all people present and to come that great supernaturall assistance and grace was giuen by that externall rite or ceremonie and so consequently ordayned of God no other being able to do it all those most horrible lasciuious incontinencies generally ceased in the true and due receauers of this Sacrament And for the barbarous customes and lawes before Veremund Hect. Boeth hist Scot. l. 10. fol. 202. Hollinshed hist of Scotl. pag. 133. caplawes these were made kept and seuerely executed Our Protestants thus translate them Any mans lemman or concubyne shall suffer the same paynes that he doth which offendeth with her He that rauisheth a mayde shall dye for it vnlesse shee require for safe-gard of his life to haue him to her husband If any man be taken with another mans wife in adulterie shee consenting vnto him therein they shall both suffer death for it But if shee consent not but beforced against her will then he shall dye onely for the same and shee shall be released In such greate seueritie the sinne of Incontinencie was punished here after this holie Sacrament by the grace thereof a preseruatiue against it was receaued and few were founde transgressours thereof all though these lawes were prosecuted with such zeale and deuotion that we finde that Princes and Kings found delinquent were neither exempted nor spared in such cases as we see in the lamentable example of King Vortigerne testified both by brittish English Catholike and Protestant historians who breakeing his Matrimoniall Nennius hist manuscript in Vorthigerno Rege Mat. westm an 450. Mat. Park Antiq. Britan. pag. 7. 8. Protest annotat in Mat. westm an 454. Stowe and Howes hist in Vortigern Hollins hist of Engl. in eod Protest Communion booke Tit. Matrimonie § Dearely 1. §. O God §. Allmightie God Faith with his first lawfull wife and adulterously ioyning himselfe with an other woman Rowenna Daughter of Engist was by S. German the Popes legate with the aduise and consent of the brittish cleargie cited Iudged and excomunicated and by the whole Kingdome deposed Neyther can the Protestants of England deny Matrimonie to be a Sacrament For in the manner of celebrating thereof at euery mariage it termeth it holy matrimonie an honorable estate instituted of God signifying vnto vs the misticall vnion which is betwene Christ and his Church God instituted it and did teache it should neuer be lawfull to put a sunder those whom he by matrimonie had made one God hath consecrated the stat of matrimonie to such an excellent mistery that in it is signified and represented the spirituall mariage vnitie betwixt Christ his Church And this Rituall expresseth that God giueth grace sanctification and blessing at this externall ceremonie so instituted and ordeyned by him Which euidently ouerthroweth what they haue saide to the contrary in this Article and proueth by their owne most generall and warranted vse practise and profession that Matrimonie is truely and properly an holie Sacrament THE XVII CHAPTER Extreame vnction thus proued to be a Sacrament THE Sacrament following being the last in number and order which this Protestant Article desalloweth is extreame vnction But we are most assured that in this Apostolike age and by the Apostles themselues it was taught and practised for an holie Sacrament S. Iames the Apostle in his epistle maketh it a precept and matter of necessitie and not arbitrary so to vse it Insirmatur Iacob c. 5. quis in vobis inducat Presbyteros Ecclesiae orent super eum vngentes eum oleo in nomine Dominï Etsi in peccatis sit remittentur ei Here we haue all which this Protestant Article requireth to a true and properly named Sacrament testified by an Apostle in holie scripture and tradition of the Church from that time to be founde in extreame vnction That it was ordayned of Christ and an effectuall signe of grace the words are playne as also that the visible signe or ceremonie thereof was ordayned of God for no power limited and created can ordayne or institute a signe or ceremonie externall to forgiue sinnes si in peccatis sit remittentur ei The auntient Fathers both of the
deliuering the bible to him that is admitted among them beinge the onely signes they vse except layinge hands one the head of the Elect which signe of itselfe cannot by any opinion giue this greate dignitie and calling and as S. Albinus Amalarius and others witnesse 800. yeares since this ceremonie of imposition of hands was neither in the old or new booke of Ordination or in the Romane tradition Non reperitur in authoritate veteri neque noua sed neque in Romana traditione So they write of the ceremonie of the booke of the ghospels not vsed in any of those authorities neyther remember that the ceremonie of saying take the holie ghost was founde in any of them and in the old Roman Order it is wanting as likewise in that was vsed in Fraunce as in that of Britayne Scotland and Ireland And yet it is acknowledged freely by all aswell Protestants as others that all these Kingdomes contryes and nations where these traditions Orders and consecrations were thus vsed had true and lawfull Bishops Preists and other clergie men yet omitted all and vsed none of those Rites to which Protestants ascribe Episcopall consecration Therefore it must needs be euen in their owne Iudgements that Protestants haue no true consecration or persons consecrated in their congregations But the present Catholike and Romane Church now practising all and euerie Rite and ceremonie which all those Orders and Ordinations did in consecrating Bishops other clergie men and vsing as our Protestants also confesse true and lawfull Bishops to be consecratours must needs haue true and vndoubted consecration The Rites be besides the remembred which it vseth herein First the Examen of the person to be consecrated ended whâ—ch was in all orders of this consecration and helpe of the holie ghost as the Britans Scots and Irish with others vse cum inuocatione Pont. Rom. in consecrat electi in Episcopum sancti Spiritus being called vpon the consecratour telleth him the office of a Bishop to be to iudge interprette consecrate giue Orders offer sacrifice baptise and confirme Episcopum oportet iudicare interpretari consecrarâ— ordinare offerre baptizare confirmare With this all the cited Orders agree and the holie Fathers of this first age before S. Clement S. Ignatius S. Ignat. ep ad Trall Antioch Phil. Ephes Smyrn Clem. 3. const c. 10. 11. ep 4. 1. 3. const l. 7. 2. c. 11. 12. 3. 30. 31. 36 with others among the greate duties of this highest dignitie haue told vs Quid aliud est Episcopus quà m qui omni principatu potestate superior est Episcopi sunt Sacerdotes baptizant sacrificant eligunt manus imponunt Nemo Episcopo honorabilior in Ecclesia Sacerdotium Deo gerent pro mundi salute Sine Episcopo nemo quicquam faciat eorum quae ad Ecclesiam spectant non licet sine Episcopo baptizare neque offerre neque sacrificium immolare neque dochen celebrare Non sibi quis sumit honorem sed qui vocatur à Deo Nam per Episcopi manus datur haec dignitaâ— The benediction remembred in the manner of the Britans Scots Irish and others is performed with the signe of the Crosse vt hunc praesentem electum benedicere sanctificare consecrare digneris Producendo semper signum Crucis super eum thus the Elect kneeling before the altare S. Denys Dionis Areop Eccl. Hierarch c. 5. Clem. Rom. const l. 8. c. 122. and S. Clement in this first age together with the old Roman Order thus remember this Rite Praesul sacrandus offertur vtroque genu posito ante altare à consecrante Pontifice castissimis imprecationibus consumantur cuilibet ipsorum à benedicente Pontifice crucis imponitur signum The Rites of laying the booke of ghospels one the Elect with the hands of the consecratours and the words accipe spiritum sanctum I haue shewed before they were not vsed in diuers publike Orders of consecration which by all gaue true Ordination And both in the Roman Pontificall and others in which they are vsed the person to be consecrated is after they be ended still named onely Elect and not consesecrated vntill the holie vnction of him with holie Chrisme into Episcopall Order thus vngatur consecretur caput tuum caelesti benedictione in ordine Pontificali in nomine Patris Filij Spiritus sancti Amen And after this vnction immediately it is declared both in the Pontificall now vsed and in the old Roman Order that Episcopall power and calling is giuen vnto him His hands be also anoynted in two Orders And they call this vnction the summe and complement of Ordination and that vsed the consecration is ended Comple in Sacerdote tuo mysterij tui summam caelestis vnguenti flore sanctifica and this ended complâ—ta benedictione they call him consecrated Bishop consecratus Pontifex and Pontificatus dignitatem sublimatus and before onely electus designatus Elect designed The Order which the Britans Scots and Irish vsed vsed onely Anoynting of the head tantummodò capitaeorum sacri Chrismatis infusione perungere So did the old Order which Amalarius Bishop of Treuers vsed additur ad consecrationem infusio olei super caput So S. Augustine so S. Gregorie S. Bede and others yet all agree that Episcopall Order is hereby conferred and ended S. Augustine August tract psalm apud Amalar. l. 3 de offic Eccl. c. 14. saith vicarius Christi Pontifex efficitur ideo in capite vngitur Caput nostrum Christus Caput nostrum vnctum est oleo inuisibili Episcopus quia vicarius Christi est in capite vngitur ab illo enim significatur se accipere hanc vnctionis gratiam qui caput est totius Corporis imitando illum qui caput est totius Ecclesiae per vnctionis gratiaÌ„ sit ipse caput Ecclesiae sibi commissae S. Gregorie plainely teacheth this vnction Gregor ad cap. 10. lib. 1. Reg. is the Sacrament here Qui in culmine ponitur sacramenta suscipit vnctionis Quia vero ipsa vnctio Sacramentum est is qui promouetur bene foris vngitur sed intus virtute Sacramenti roboretur And againe spiritus Domini post vnctionem dirigitur quia foris Sacramenta percipimus Vt intus spiritus sancti gratia repleamur Besides our brittish manner of consecration before remembred S. Bede and Amalarius Bed l. 3. de Tabernacul vas eius Amalar. fort l. 3. de Eccl. offic c. 14. from him and others witnesse how in this Kingdome this was accompted a Rite necessarie essentiall and giuing grace in this Sacrament oleo vnctionis perfunditur vt per gratiam spiritus sancti consecratio perficiatur And that this was the tradition of the Church from the Apostles we are assured both because the Fathers of this first age S. Denis S. Anacletus and others so remember it and the fathers before and after to be named euen by English publike Engl. Prot. apud
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