A DEFENCE OF CATHOLIKES PERSECVTED IN ENGLAND Inuincibly prouing their holy Religion to be that which is the only true Religion of Christ and that they in professing it are become most faithfull dutifull and loyall Subiects to God their King and Country And therefore are rather to be honoured and respected then persecuted or molested Composed by an ould studienâ in Diuinitie Let none of you suffer as a murderer or a theefe or a railer or a coueter of other mens things But if as a Christian let him not be ashamed but let him glorifie God in this name 1. Pet. 4. Printed at Doway by GERARD PINCHON at the signe of Coleyn 1610. A TABLE OF THE CHAPTERS CONTAINED IN THIS BOOKE Chapter I.  BY way of a Preface to the persecuted Catholikes and by them to their Persecutours of the Innocencie perfection and honour of them and their spirituall Pastours renowned Priests pag. 1. Chap. II.  That the Religion of our English Catholikes as well from the Saxons as Britans is the same with their first Apostles and deduced from them and first of the Saxons conuerted by Saint Augustine and his Roman Mission pag. 15. Chap. III.  The like proued of all other person and parts of England as also the Brâtans that their Religion was tâ same with the Apostles and thâ which our now Perseâuted Catâlikes Profâsse and maintaine pag. 30. Chap. IIII.  The Religion of the Apostles of our primatiue Christian Britans of the first Christiaâ Sâxons and of our now persecuted Catholikes pâoueâ to be one and the same in euâry Article against Protestants anââeââeâutours pag. 50. Chap. V.  That the Consecration Iurisdiction and mission of our Cathoâiâe Bishop teaching the same Apostolicall Doctrine in all thingâ with the Catholike Church is most lawfull âoliâ orderlie and honourable in that his sacred calling is most worthie and necessârie and therfore he vnworthily Persecuted pag. 69. Chap. VI.  That our English Priests who teach all things with the Apostolicall Religion are truely consecrated worthie men and are to be honoured and not persecuted pag. 102. Chap. VII  That theÌ Catholikes of England taught and directed by such guides in Religion as our Priests be are not to be persecuted but protected defended and imployed as true and faithfull subiects in all things pag. 146. Chap. VIII  That euerie Article of Catholike Religion is more agreable with the best temporall gouernmeÌt then those of the Protestants and that a Catholike keeping his Religion as he is bound to God so he cannot be vndutifull to his temporall Prince and Countrie pag. 157. Chap. IX  That true and obedient Catholikes be the truest and most obedient subiects pag. 170. APPROBATIO Viso tâstâmoâio câiusdam virâdocti mihique de fide docârânâ probè coââiâi quo testatur âuÌc libruâ cui Tââulus est A Defânce of Cathelikes perseâutââ in England nihil continere fidei vel bonis moâibus adueâsâm quin poâius âulta quae aâ Catholicorum Aâgâoruâ consolationem ââcianâ âiânum censâ quem ego ãâã ââeo approââreââatâm ãâ¦ã âartâj Aâno 1630. GEOâGIVS COâVâNâRIVS S Theol. Doctâ Regius ãâ¦ã Pââfâssor Coâlegââae ãâ¦ã poââtus ãâ¦ã Caâcelâaâius libââum Cenâor THE FIRST CHAPTER By way of a Preface to the persecuted Catholikes and by them to their Persecutours of the Innocencie perfection and honour of them and their spirituall Pastours renowned Priests 1. RENOWNED Catholikes of Engâand moââ renoâned Catâoââkes ãâã perseâuâed âor your ãâã âeligiââ giue leaue to one yoâr old humble ând vnworthie seruaât ân Châist Associate ând Partaker now with you and youâ renowâed Predecessours a long time fâoÌ his youth âo old age in prisân peâââcution ãâã ând tribulatioÌ for the most holy Caââolike âaith and Religion to remember hiâ loue ând duâie to you as also the bounâen dutie ând office of vs all as true seruants to our Master Christ in so noble and iust a cause with the honour reward and recompence which is his ordinarie paie to all his faithfull seruants in such his affaires farre more eminent and excellent thâ any Potentate Prince or Persecutour on earth can either take away or giue vnto vs or any of them or we in this world inioy 2. Let me beginne with you as Saint Cyprian that glorious Byshop and Martyr did with the constant Martyrs and Confessours of his Countrie and time Quibus ego vos laudibus praedicâm fortissimi Martyres c. O most valiant Cyprian âpisââl ad ãâã Confââsor âââpist 6. Martyrs with what praises may I blase you forth with what criâs of voce may I adorne the fortitude of youâ heart and perseuerance of faith you haue endured euen to the consuâmation of glorie in your examinatioÌs most hard torments You haue not giuen place to punishments but they haue rather yealded to you Crownes haue ministred an end to those griefes to which torments gaue no ând And presently after he addeth The multitude of those which were present hath seene the heauenlie fight of God the spirituall waâre of Christ his seâuants to haue stoode with a free voice an vncorrupted minde a diuine force naked truely of wordlie weapons but armed with the shield of faith 3. Let me speake vnto you and of you especially chiefe Prelate and Pastours Priests and persecuted Clergie of England and of your late Predecessours on earth and now happie in heauen as Saint Iohn Chrisostome thus performed to the two most glorious Apostles Saint Peter and Saint Paule Quasnam Chrysâst seââ de SS Apostolis Petr. âaul âp Metaphrâst in Breuiadie 6. Iulij vobis referemus gâatias qui tantum pro nobis laboraâtis memenituâ Petre obstupesco recordor tui Paule excedens mente lachrymis opprimor c. What âhankes shall we giue vnto you who haue laboured so much for vs ô Peter I remember thee and am astoniâed O Paule I call the to mind and with excesse tâereâf ame oppressed with teares For what shall I speake or what shall I vtter when I behold youâ afflictions I âannot tell How many prisons haue you sanctified what chaines haue you adorned what âorments haue âou sustained what curses or reproaches haue you sufâered how haue you borne Christ how with your preaâhing haue you ioyed Churches blessed are the instruâents of your tongue your members are sprinckled with âlood for the Church You haue imitated and followed Christ in all things 4. I doe not I dare not compare my selfe âo those great lightes Bishops and Rulers in âhe Church of Christ or such as be vnder our âupreame Paââour of that highest Order to âhome I owe all dutie and respect yet as an âld student in holy âeââing hauing read âuch and written not a little for the defence âf you and the cause of God without any âust controll neuer adhearing vnto or reaâhing suspected or vnsouÌd doctrine of sweareâing churchinge châpâââge sword ââââing âr such like stuffe may now more bouldây ârite and wish I
North neither was it in his âwer so to doe vntill he was Bishop there âich was not vntill the yeare of Christ 670. there about by all Authours which was âge after S. Benedict Biscops being Abbot âth in Northumberland and Canterburie âd whereas some Monckes now would haue Aigulphus a Benedictine Moncke first to âie persuaded the Monckes of Lyrinum to Maââh VVestm âârân Floâent VVigorn chron Sigâbert aâââ âeiue S. Benedict's Rule this cannot be for Aigulphus was a Moncke of FloriacuÌ Moâsterie which was not builded many yeares âer this time and so it is not certaine but âth the Monckes of Canterburie and those Northumberland vnder this holy Abbot Benedict Biscope hitherto were Lyrinian and not Benedictine Monckes and yet as before they were of the most Religious anâ learned Monckes and Apostolike men in thâ Christian world as the rest of our Britisâ Moâckes euen by Protestants confession â also were 11. ând this is the glorie of this our Eâglish Nation to haue had generally both iâ Kent where S. Augustine was and in all othâ parâs cânuerted to Christ such renowneâ Fathers and Protogenitours in him For sucâ were the Monckes of S. Gregories Monastârie Io. Diacân in vita S. Gregorij l. 2. c. 11. in Rome from which S. Augustine arâ his fellowes learned and holy Disciples â the most learned and holy Pope S. Gregoriâ were sent as our Protestants them selues acânowledge that euer was And so learne were the Monckes of this his Monasterieâ aboue other Italian Monckes in that timâ that besides the Apostolike men about 4â in number which S. Gregorie sent into Eâgland he made Maximianus his Abbot theâ Bishop of Siracusas Marimanus a Moncâ thereof Archbishop of Rauennas and Prâbus another of his Monckes of his Monastârie Mariâ Sââput l. 2. atate 6. in S. Benedicto Trithemius l. de script Eccles in S. Benedicto he sent to Hierusalem to build a Monsteâie there we haue also warrant from â Church of God so witnessing in S. Gregâries publike office that S. Augustine and â Monckes he sent into Briâanie about 40. number were learned and holy men Missiâ Britanniam Doctis Sanctis viris Augustino â âlijs Monachis Sending into Britanie learned and holy men Augustine and other Monckes 12. But whether S. Augustine and those who came into England with him to conuert it as they most happily did were indeede Monckes of S. Benedicts Order I will not heare dispute leauing it perchance to some other worke in hand it being all one âo this my purpose whether S. Augustine ând his companie were Benedicton or other Monckes I onely intending now to shew that from our first Conuersion in S. Peters time vnto these times there was a continuall succession of Priests and of the same Religon for which now in EnglaÌd we are so persecuâed And that S. Augustine and his companie were most hoây and learned men Docti and Breuiar Romandie 12. Martij in festo S. Gregor Bed Hist. Eccles Angl. l. 2. Matth. VVesâ in Chron. Fâorent VVigâr Chroniâ Gâliel Malmesburâââ dâgâst Reg. Angl. âancti viri that they taught our Predecesâours the same faith we now professe and that âhey conuerted to the faith of Christ Ethelâert King of Kent and his Kingdome of KeÌt ând Sebert or Sigebert King of the East Saxons with his Kingdome and preached in many other places oâ England conuerting in âhem many to Christian Religion I saie with âhem and the whole Christian world then Asia Africke and Europe agreeing with S. Gregorie who sent hither these so holy and âearned men and therefore is rightly by Saint Beade instiled Apostle of England in Religion vsing his masse and honouring him for a Sainct as our Protestants confesse that their doctrine and Religion was true and for this part of the world Italie froÌ whence they came France through which they came England or Britanie whether they came Ireland Scotland and Germanie where some of our Britans and English then were acknowledging S. Augustines Religion to be true so prooue vnto vs. So S. Augustine prooued it both by humaine and diuine testimonie So his Opposits and our persecuting Protestants confesse To vse their words The Britans confessed indeede that to be the way of ProtestaÌt in Stowes ââst righteousnesse which Augustine had preached and sbewed vnto them 13. And he is a simple witted man if he can vnderstand but the Latine tongue that doth not most clearely see and confesse the same if he will but reade the publicke Church seruice Masse and the others which our Protestants confesse S. Gregorie perused and published the Latine and Greeke Church vsing his Masse translated into Greâke as they doe S. Basiles and S. Chrysostomes as also his holy learned workes which he â Doctour of the Church and as our Protestants stile him The most holy and learned Popâ that euer was did publish and are now extant Thus he and his Lâgates sânt hither into England generally taught the same Doctrine in all points which we Catholikes now professe euen those for which we are so pittifully persecuted Roman Supremacie Saâifice of Maââe Sacrificing Priesthood such âpiscopall Roman Ordination and whatâeuer elsse now controuersed by Protestants â I shall demonstraâe against them in euery âticle of their Religion when I come to the âonuersion oâ tâe other Parts of England â those which were of our old British Orâer and Reâigâon And yet our English Proâstants publickly generally and with such âthoritie protest and testifie that in the first â0 yeares of Christ within which S. Greârie and his Legates liued and âaught the âhurch of Rome was pure and free from erâr And if she had or should haue erred in âis publicke doctrinall practises and orders âncerning the whole Church the whole âhurch which these men denie should also âue erred For they constantly thus ackâwledge that this most holy and learned âpe so published and proposed them Greâius Io. Bal. dâ Roman Ponâifice Art l. 2. in Gregor Magno Robert âarnes â de vit âontif Rom. in âod Magdebur hisâ Ecclesiasc in Greg. Magnuâ omnium Pontificum Râmanorum doâinâ viââ praestantissimus Scholas Cantoâum inâuit Ambrosiâ more ecâlesiastiâas cantiones quaââaecè dicimus Antiphonas composuit Officiarium âclesiae fecit Antiphonarium nocturnum diurnum âpoâuit Sacrorum normas digessit Missarum ritus ââplanauit eius Canonem consarâinauit Gregorie â great the most worthiesâ of all the Bishops of Rome â doctrine and life instituted Schooles of singerâ and âer Ambrose his manner composed Ecclesiasticall âges which in Greeke we call Antiphones He made âe office of the Church be ordered the nightlie and daylie Antiphonarie he digested the Rites of tâ Church he polished the Ceremonies of the Masse aâ the Canon thereof he gathered together 14. It will be very hard for the quickeâ sighted Persecuting Protestant to finde aâ one of their Articles of Religion which wâ not condemned and of Catholikes not pâblickly
approued and practised in tâ Church of Christ in and by those so genârally receiued and professed Ritualls anâ Doctrinalls of Religion And therefoâ those pure Protestanâs which call Cathâlikes vsually in respect of their Doctrinâ Papists and their holy Religion Papistriâ Papisme Romanisme or the like confesâ plainly that Saint Augustine from Saiâ Gregorie bâought hither Masses Altars Vesments Chalices Relickes Massing Priests prayer Saincts for the Deade and to be briefe Românisme Papistrie all which they terme no Io. Bal. l. de Scripto Brit. cen tur c. 2. de Act. Poatif Rom. in Gregor Franc. Godwin conuers of Britan. Dââââl Poweâl in Giralâ Cambr. in our Catholikes Superstitionâ And nâ only Saint Augustine thus taught and deliâred but Qâââne Bââtha the French Ladiâ and her Bishoâ ãâã Lethardus did tâ same and King Eâhelbert with his Couâtrie waâ conuerted to that Religion Conuâsus âxoris Berthae âersuasione âthelbertus Rex Râmanismum cum a liunâââs supârstitionibus suscepâ King âthelbert being conuerted by the peâsuasion hiâ wife he imbraced Romanisme with all it 's Supâstitionâ 15. So we haue not only S. Augustine our âpostle with his Assistants but S. Gregorie âe Church of Rome Italie and all Subiects that See Apostolike our King Queene âd all here agreeing then with vs in this Roâanisme Papisme and Papistâie for which âe are now persecuted And this our Conârsion S. Asaph in vit Sâ KeÌtegerni Câpgrau in eod D. Bal. l. de Scriptor centur 1. in Kenâigernâ to the truâ Apostolike Religion of âhrist which is the same Catholikes now âosesse as both Catholikes and Protestants knowledge was miraculously prooued ad âretold by the words of God his prophetiâll holy Bishop S. Keâegerne long before in âe declination of the Britans that God âould giue Britanie ouer to Forraine Naâns which knewe not God and Chriânae legis Religio vsque ad praefinitum tempus âsipabââur Sed in pristinum staâum unò meâem miserante Deo in fine repârabitur the Region of the Christian Lawe vnto a determinate âââme shall be dissipated but in the ânâ by God his mercie it shall be restored to it's former yeâââtter state THE III. CHAPTER The like proued of all other persons aâ parts of England as also the Brâcans that their Religion was thâ same with the Apostles and thâ which our now Persecuted Cathâlikes Professe and maintaine 1. NOw let vs come to the Conuersioâ of the other parts of England nâ conuerted by S. Augustine or his Missioâ from Rome but by others our old Britisâ or Scotish Bishops and Priests in some partâ before by many writers and in the farâ greatest aââer And because amongst otherâ the Religious of our old British Order haâ influeÌce therein ãâã I lately spake of MoÌckâ sent into England by Saint Gregorie and â their labours and Religion here I will neâ ioyne these vnto them Their Antiquitie â haue deliuered before from S. Ioseph of Aâramathia which buried Christ arriuinâ here in the yeare of his Natiuitie 63. 2. To take better knowledge of their heauenly life and conuersation on earth I wiâ set downe their Rule as with some alteratioÌâ âs is vsuall in such holy Orders it was apâroued and deliuered to our Monckes by S. âauid Metropolitane Archbishop in Britaâie that most learned Religious holy Preâte The Rule of our old British Monckes Manuscipt antiq in vitâ S. Dauidis Io. Capgra Câtal in ââd liuing vntill with in 50. yeares of S. Auâustines comming hither Dauid constructo in âalle Rosinta Monasterio talem caenobialis praepositi âgorem decreuit vt Monachorum quisque quotidiano âsudaÌs operi manuum labore suam in commune transâeret vitam dicens Qui enim non laborat ait Aâstolus non manducet nesciens enim quod secura quies âitiorum fomes mater esset Monachorum humeâs duris fatigationibus subiugauit nam qui sub otij âiete tempora mentesque submittunt instabilem spiriâm libidinisque stimulos sine quiete parturiunt Posâsiones enim Iniquorum respuebant dona reprobabaÌt âuitias detestabantur boum nulla ad arandum curaââisque sibi fratribus diuitiae quisque bos Nulân praeter necessarium inter eos habebatur colloquium âd quisque aut orando aut Deo placiâa cogitando inânctum opus peragebat Peracto autem Rârali opere â Monasterij Claustra reuertentes aut legendo aut âibendo aut orando totam ad vesperum peragebaÌt âem In vespere verò audito Nolae pulsu dimissis âx operibus Ecclesiam petebant visis in caelo âllis ad mensam conuenientes citra saturitatem comeâbant nimia enim satietas quamuis solius panis âuriam generat Pane autem oleribus sale conditis âsti sitim lacte aquâ mixto restringebant Peractâ ânâ quasi per tres horas vigilijs orationibus genuâctionibus insistebant Quamdiu in Ecclesia orationiâs vacabant nullus oscitare nullus sternutationem facere vel salââââ ãâ¦ã Hiâita gestis sopoââ ãâ¦ã ãâ¦ã expergâfaâli ãâ¦ã Cogitationes ãâ¦ã etiaâ vel ad naturae ãâ¦ã induebantur ãâ¦ã desiderans ãâ¦ã priuâ decem diebus ãâ¦ã nâânon veââââ ãâ¦ã Si auâem benè ãâ¦ã perstarâ diem acceptus priuââ ãâ¦ã constructus seruâeâaâ ãâ¦ã desudans fractusque mulââs ãâ¦ã fraârum merebatur inire ãâ¦ã ânem cupientibus eorum nihââ ãâ¦ã ââluâ è naââragio âuadentes recepti eraâââ ãâ¦ã se extollendi non haberent S. autem Dauiââost âtinas frigidam petebae aquam in qua diuâââs manâ carnis ardorem domabat Orphanorum ââpilloruâ ViduaâuÌ Egentium Peregrinorum multitudineÌ pasââ bat In English epitomated They haâ not Ridâ or proprietie Receiued nothing of the wiâââ they lâued by their labour They had not cattell âââhing bâ themselues to âill their ground no speach âââpt necesarie at their worke but with praier and meditaââ they performed it They did not eate till ââght ââ their diet then was bread âerbs and âalâ thâ drinke water and miââe mixed together After thâ resection they persistâd three howers in watching aâ praier vppon their knees then sleeping vntill ââ croweing âf the Cocke they arose to their praiers vnâââay light Ending their corporall labour they retuââ their Monasteries and spenâ all the ãâã ââtill the eâning Annaââââcl 9. ãâã Gââw ãâã of ãâã in â ââauid in ãâ¦ã Niâââ ãâ¦ã Io. Baâ ãâã âânâ 1. in Kentigâân âââgrau ân âod God W. catal in S. ãâã Kââegâr M ãâã antiq Britââ prima ãâã Eââlesiastâ Seâââ either in reading writinâ ãâ¦ã ârres appeared in the ãâ¦ã their âll they went to the Church And ãâ¦ã âet of bodie This was part of the ãâ¦ã our âritish Monclâeâ approued by thâ greatest ârelate here who receiued iâ all ââââches âscipline by tâe Roman Authoritie 3. Their Bisâops and ãâ¦ã âsteritie in conuersation Tââ ãâ¦ã â S. Dauid ãâ¦ã âneu about ãâ¦ã The ãâ¦ã others ãâ¦ã iâ the ãâ¦ã by diuers ãâ¦ã Monââ ãâ¦ã in his Moâââ 3000. Disciââe S. VVandiâocus and Goââogillus about ãâã vnder them â âentigern and
able to destroâe all Obedience Religion and dutie eyther to God or man for the first defining to those of their Religion and declaring that The visible Church of Christ is a Congregation of faitâfull men in the wâich the pure worde of God is preached and the Sacraments be duly ministred according to Christs ordinance in all those things that of necessitie are requisite to the same And making the Patriarchall Churches of IerusaleÌ Alexandria Antioche and Rome the chiefest commaunding Churches by which all others must be ruled and gouerned and yet it is concluded of them all that they Hauâ erred in matters of faith They take all true faith and Religion which of all things must be most certaine out of the world For no man will or can be of a Religion which is assuredly vntrue nor worship him for God which will so deceââe vs. And to no purpose to finde truthe but to confirme Infidelitie it is said in the 20. Article The Church hath power and authoritie in Controuersies of faith the Church is a witnesse and keeper of holy writ For if the highest Iudge witnesse and keeper of holy writ and hauing authoritie in Controuersies of faith being to be obeyed of all may thus erre all men should thereby be bound to such error and eternally to be damned No man would be a Christian with such condition No man is likely so to be a true subiect for the certaintie of Religion which causeth certaintie of obedience and dutie to Princes being takeÌ away the other will faile 4. This they confirme in their 21. Article Of the authoritie of generall Councels making them though they represent the whole and vniuerâall Church to haue no more power or certainetie And if we should followe the Parâaments of our Countrie much vnequall to âhe whole Churches Iudgment we should âinde that they haue often and most inexcuâably erred by their owne Iudgements and confessions And So the Conclusion may be âuch as Athests and prophaine contemners of Religion and all dutie to God Princes and âthers in authoritie vse aÌd practise Their 22. Article intituled Of Purgatorie denying the âoctrine of the Roman Church concerning âurgatorie Pardons Images Relicks and ânuocation of Saints must needs occasiân âore neglect of good life and dutie then the Catholike doctrine For first the deniall of Purgatorie and punishment for sinne there after death if it be ioyned with the Protestant doctrine before of sinnes forgiuen by faith and ministeriall absolution from all guilt or paine thereby denying any teÌporall paine to be inflicted for or due for sinne ouerthroweth all penalties penance or punishment any Consistorie ciuill or Ecclesiasticall should inflict for any offence For where none is due or to be done in iustice it may not be inflicted And this is more theÌ any Pardons or IndulgeÌce the Pope himselfe doth giue or may vse euery pretended beleeuer or Minister taketh more authoritie vpon him herein No vse of holy Images or Reliks vsed by Catholikes can be offensiue in any CoÌmon-wealth but it rather teacheth honour and dutie which the Protestant opinioÌ doth not He that will haue or vse respect doe honour or reuereÌce to the representing signe or part of any will rather doe it to him they represent then he that denieth it And for honour to Saints he that will not honour them in heaueÌ and glorie will sooner be vnmindefull of their dutie to persons which are to be honoured on earth with terreane honour then he that honoureth and praieth vnto Saints in glorie 5. The next Articles 23. and 24. haue litle belonging to this purpose Their 25. Article of Sacraments saying they be Certaine sure witnesses and effectuall signes of grace and Gods good will towards vs by which he dotâ worke inuisibly in vs. Of seauen Sacraments they onely retaine two and the first of theÌ is Baptisme which they minister to infants They leaue here the whole life of man and all states without grace for their callings They barre the married froÌ the grace of wedlock or matrimonie Ecclesiasticall persons from all grace in Orders all that liue from the grace of Confirmation offendors from grace by penance Those that are sicke from the grace of Extreame vnction And for the Lords supper as they terme their Communion holding that it doth condemne and hurt those that be in sinne and neuer ministring vnto any but such as be of yeares subiect to many sinnes not taking theÌ away by any other Sacrament or meanes this cannot giue grace but rather damnation to the receiuers being in their owne Iudgment vnworthie Receiuers and receiuing to their damnation as they thus declare in their 29. Article The wicked allthough they doe carnally and visibly presse with their teeth the Sacrament of the bodie and blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drinke the signe or Sacrament of so great a thing When Catholikes doe not communicate but after their sinnes be forgiuen in the Sacrament of Penance Confession and absolution of all sinnes So that by this Article Protestants haue no meanes to take away any but Originall sinne in Inâanâs none for any actuall sinne but without all grace are left alone to all vndutifulnesse disobedience and other sinnes from which Catholikes are by grace giuen in Sacraments preserued and made free and abled to performe their dutie to God and their Princes 6. The 26. Article hath nothing belonging to this question neither the 27. Article following of Baptisme hath any thing needing examine in this matter Their 28. of the Supper of the Lord denying Transsubstantiation and the Reall presence of Christ in the Eucharist and consequently the reuerence and honour due therevnto will not breede more honour to Princes on earth they not hauing more title theÌ Christ and by him of honour And they hauing before declared that the Sacraments be effectuall signes of grace and here giuing all prerogatiue to Imagined faith saying The meane whereby the bodie of Christ is receiued and eaten in the supper is faith they attribute nothing to any signe or Sacramentall thing and that Imaginatiue faith is a false faith For except as Catholiks hold Christ be truely present there by the omnipotent promise word and worke of God it is vnpossible faith should be a meane to receiue Christs bodie there True faith is onely of true and not of false things And so againe these men leaue to themselues no Sacrament to giue them grace in all their course of life after Baptisme when they are infants and so must needs be disabled to serue God or their Prince as they should and all men are bound to doe 7. The 29. Article confirmeth this as I haue deliuered before And their 30. Article of both kindes by their doctrine attributing all to their Imagined confuted false faith confirmeth it also And their assertion there That the Cupe by Christs commandment ought to be ministred to all Christian men Is
thâ Iohn 21. these Saint Peter answered Yea Lord. Theâ our Sauiour repâied twice Pasce agnos meoâ Feede my lambes And at S. Peters third answeâ to the same demand he added pâsce oues meâ feede my sheepe And to his Apostles he said Bonus Pastor animam suam dat pro ouibus suis à goâ Iohn 10. Pastor giueth his life for his sheepe And Maioreâ hac dilectionem nemo habet quam vt animaâ Iohn 15. suam ponat quis pro amicis suis Greater loue thâ this no man âath that a man yeald his life for hâ friends 9. This Pastorall office and dignitie was euer accompted so perfect and excellent that in all times euen out of danger it was esteemed among the best Religious a perfection and honour for any with them to be preferred to Episcopall or such pastorall charge of soules Therefore the highest Consistorie to wit the Court of Rome hath most iustly and publickly declared the renowned Priests of England to be Ordinis Apostolici Of the most perfect and excellent Apostolicke order And as theire Order is the same with the Apostles so they doe deduce their neuer yet interrupted Frane Godw. Pref. to the Catal. of Bish. conuers of Brit. pa. 6. succâsâion therein euen from the highest and chiefest Apostle Saint Peter himselfe from whom so to deriue it to speake in publicke Protestant words VVe should accompt it a great glorie to our Nation to deriue the pedegree of our spirituall linage froÌ so noble and excellent a father as S. Peter For both Greeke Latine AuncieÌt Later Catholike an Protestant writers assure Sim. Metaphr in SS Petr. Paul Antiquit-Graec ib apud Surin Sanct. Petr. Theater of Brit. l. 6. Camden in Brit. Nicâphor apud âââ vs that S. Peter came hither into Britonie Simon Petrus qui fundamenâum esse Ecclesâae desinitus est tanquam pâobaâissimus discipulus c. Simon Peter who like a most approued disciple was declared to be the fâundation of the Church as more powerfull then all the rest was commanded to illuminate the obscurer parts of the world in the west and he could entirely fulfull the command He came into Britonie in which place after he had staid long drawne many people to the faith erected Churches and ordained Bishops Priests and Deacons in the twelfth yeare of the Emperour Nero he returned to Rome againe The best Protestant Antiquaries doe hold this for so vnquestionable a truth in Histories that they crie out against any that should doubt thereof Quid ni crederemus why should Cambdân supra we not beleeuâ 10. Some saie that Saint Philip the Apostle and others would haue it the great Apostle Saint Peter sent S. Ioseph and his Religious companie of Glastenburie hither But S. Peter being alredy proued to be here before their comming and after it might well allowe and approue of their comming and being here but I see not how he did send them hither And as our best Antiquities deliuer they all died without leauing any Successours here vntill Pope Elutherius and King Lucius time But for our Succession of our holy Catholike Clergie Priests it was neuer yet interrupted but continued from S. Peter here vnto this day notwithstanding any howsoeuer outragious tempest of Persecution of whatsoeuer enimies of Christian truth Infidels or Heretikes in great number and constancie by all writers none denying or making doubt thereof And our Protestat Antiquaries themselues doe generally confesse and particularly recompt many Bishops Priests and other Clergie men to haue continued here in euery age both in the Britons and Saxons time without any interruption at all Toâ tantaque Presbyterorum Monachorum Praesulum Episcoporum Ecclesiarum Caenâbiorum Math. Parker Antiquit. Brit. pag. 7. 8. Iohn Gosââ hist. âccles Iohn Ball de scrip Centur. 1. 2. 3. 4. 5. Godwin Catal. of Bish. in all Sees Sediumque vetusta nomina quae quouis saeculo extiteruÌt So many old names of Priests Monckes Prelats Bishops Churches Monasteries Episcopall Sees which in euery age were extant And vnder the Saxons and English both of Bishops and Priests with their Succession of Bishops vntill the first Parliament of Queene Elizabeth 11. Neither doe our Protestants as latly in publicke Parliament make their Religiâ to which they would violently enforce you any older then that dare almost 80. years old neither can they except leaping backward ouer Queene Maries Raigne they would patch 4. yeares of youÌge King Edwards youÌger Religion vnto it shewe any Edict Decree Statute Parliament or any publicke proposall or command euen by temporall power for any Religion vse or profession therein to which they would pull and driue you but froÌ such younge times and Tutors in Religion That which is true Religion must haue so many hundreds of yeares in age more as then were and now are from Christ and his Apostles daies and other Apostles and Proposers then King Edward and Queene Elizabeth who persecuted and in what they could did suppresse the true old Catholike Apostolike and Christian Religion But in so doing and in whatsoeuer they did or could doe they onely could inuent oâ giue allowance vnto a newe but not a true Religion Therefore if this onely and nothing else were to be saied vnto you or for you in this cause you are secure you suffer for Iustice you are blessed here and by that title shall so perseuerinâ be eternally happie in heauen Bishops Priests Monckes Religious and lay Catholikes not so persecuted may perish but perseuering constantly in persecution for Christ's cause they cannot perish Beati qui persecutionem patiuntur propter Matth. 5. Iustitiam Blessed are they that suffer persecution for Iustice As the cause confirmâd by Christ himselfe confirmeth Quoniam ipsorum est regnum coelorum Because theirs is the Kingdome of heauen This quoniam because Is more particular vnto you for it is almost proper vnto our Priests and their Predecessours in this holie warre which Christ saied to his Apostles Vos âestimonâum perhibeâitis quia ab initio mecum Iohn 15. estis You sâall giue testimonie because you are with me from the begining It is theirs and their childrens in Christ Vos autem estis qui permansistis mecum in tentationibus meâs You are they that haue Luck 22. remained with me in my temptations It is true of them and all such Catholikes of whom Saint Paul saied to the Romans Fides vestra annuntiatur ââ Rom. 1. in vniuerso mundo Your faith is renowned in the whole world This of your faith and constancie therin and of your obedience and suffrings Vestra obedientiâ in omnem locum diuulgata est Your obedience is published into euery place âd Rom. 16. 12. If Christ will confesse all before his father which is in heauen who doe confesse him before men on eaâth this confession of you that haue beene so long Spectaculum Aspectacle 1. Corint 4. to Angels and men will be
from Bishops Neque laico permiâuâous facere opus aliquod Sacerdotale vt sacrificium aut Baptismum aut impositionem man us aut benedictionem siue paruam siue magnam Nemo enim sibi sumit honorem sed qui vocatur a Domine huiusmodi namque gratia per impositionem manuum Episcopi datur Neque Presbyteris potestatem damus ordinandi Diaconos aut Lectores aut Ministros sed Episcopis tantum Hic enim est Ecclesiasticus ordo Cum à Deo consequenâiam rerum didicerimus Episcopis quidem assignauimus aâtribuimus quae ad principatum Sacerdotij pertinânt Presbyteris vero quae ad Sacerdotium Deinde Diaconis quae ad ministrandum vtriusque vt puâè castè fiant quae ad Religionem pertinent Neque enim sas est Diacono sacrificium offerre aut baptizare aut benedictionem fiue paruam siue magnam facere neque Presbytero ordinationem ClericoruÌfacere Ostensum est Anâistitum Ordinem perficientem esse perfectionis authorem Non licet sine Episcopo baptizââe neque dothen celebrare Neither doe we permit âhe Laeâie to doe any Priestly functiân as to offer Sacrifice baptize impose hands or to giue any Benediction either litle or great For no man taketh this honour to himselfe but âe who is called by God Because this grace is giuen by the imposition of the Bishops hands Neither doe we giue vnto Priestes the power of ordaining Deacons or Lectours or Ministers but onely to Bishops This is the order of the Church When we did lerne the sequell of things from God indeede what appertained to the principalitie of Pâiestes we assigned and gaue it to Bishops and to Priestes what belonged to Priestehoode afterward to Deacons what appertained to the assistance of both that these things which concerned Religion might be performed chastly and cleanely Neither is it lawfull for a Deacon to offer Sacrifice or to baptize or to make any Benediction either litle or great neither for Priestes to ordaine Clergie-men It is declared the Order of the Bishops is the perfecting Order and authour of perfection It is not lawfull without a Bishop to baptize nor to offer Sacrifice nor to saie Masse 6. Wherevppon the English Protestants in their most publicke and authorised proceedings thus acknowledge It is euident vnto all men diligently reading holy Scripturs and auntient authors that from the Apostles time there hath beene these orders of ministers in Christ Church Bishops Priests and DeacoÌs which offices were euermore had in such reuerent estimation that no man might presume to execute any of them except he were first by publike praier and imposition of hands approued and admitted therevnto And these orders should be continued and reuerently vsed and esteemed in this Church of England And in this both their booke intituled Of Consecration of Archbishops Bishops Priests as their Articles of Religion and coÌmon practise doe onely allowe and commit such thinges to them whome they call and apprehend to be Bishops saying Allmightie God giuer of all good things by his holy spirit hath appointed them in the Church Episcopall Order is of diuine Ordination and by law diuine Christ acted it by the hands of the Apostles It is an ordinance Apostolicall He hath enacted it for succeding posteritie and so it is a Canon or Constitution of the whole Trinitie Wherevpon the Protestant PuritaÌs conclude If prelacie be de Iure diuino by the lawe of God it receiueth both breath and life from the Religion of Rome And this they offer Publikly to defend and the Parlament Protestants so grauÌte claiming that Ministrie they haue by ordination from Rome Wherevpon these Puritans with generall assent haue thus concluded They cannot see how possibly by the Rules of Diuinitie the separation of our Chuâches from the Church of Rome and from the Pope head thereof can be iustified They protest to all the worlde that the Pope and the Church of Rome and in theÌ God and Christ Iesus himselfe haue had great wronge and Indignitie offered vnto them and that the Protestant Churches are scismaticall in forsaking the vnitie and communion with them If the English Protestant opinion he maintained That Bishops Iurisdiction is de Iure diuino by the lawe of God his Magestie and all the Nobilite ought to be Subâect to Excommunication 7. Which neither king Nobles or vnnoble no meanest Protestants of England can âoubt feare or pretend against the Bishop of Chalcedon he neither hauing or claiming the âeaste spirituall power or Iurisdiction ouer âny one great or little highe or lowest Protestant in EnglaÌd His Episcopall both Order ând Iurisdiction which as he construeth beâongeth vnto it extending onely to Cathoâiks of this kingedome to keepe them in good order and loyall dutie both to God and âheir king as good Catholik Bishops doe ând are bounde to doe Which must needs be an helpe and no hurt or offence to any Common-wealth Bishops learned louing and knowing their dutie and hauing charge whereof they must render a seuere accompt to God attended with watchfull and reuengfull eyes vpon them for loue will not or feare dare not concurre vnto or suffer vnder them disobedieÌce to heauenly or earthly Prince They which cannot endure spirituall dutie are in most daunger of lapse into temporall disobedience hauing reiected spirituall power keeping them in awe and dutie to temporall VVhich perhaps caused Constantine our wise king and Emperour to saie vpon experience as he did of staggerers in Religion and faithfulnesse to God No doubt but both the Pope of Rome and Rich of Chalcedon know their offices sufficiently without any admonishments They are not ignorant who said and how it concerned them Non possumus aliquid aduersus veritatem sed pro veritate VVe cannot any thing against 2. Cor. 13. the truth but for the truth and potestatem quam Dominus dedit mihi in aedificationâm non destructionem The power which our Lord hath giuen me vnto edification and not vnto destruction 8. There is great difference in hauing and exercising power from Rome The first should not feare them which would feare without cause of feare neither secret and prudent exercise in necessitie to redesse or preuent euills Greater meetings and assemblies be often made by some in and of as great daunger and to lesse purpose then would serue priuately to examine witnesses or so to giue a sentence where the litigants be and ought to be secret To doe many vsuall and necessarie actâ of Religion be as daungerous and require as great and greater assemblies A publike setled Consistoâie in any place or âlaces to be set vp could not but with âonde âmaginations be thought vpon were the Iudg âad not vbi reclinet caput suum Probate of puâlike wills administrations Tithes Conâracts Marriages Diuorces Alimonie Basâerdie and publike slanders among ProtestaÌts âaue publike Protestant Courts and all or âany mixt with our temporall lawes Many âf the remembred instances as Tithes and âasterdies concerning inheriting