The iudgement of the Apostles and of those of the first age, in all points of doctrine questioned betweene the Catholikes and Protestants of England, as they are set downe in the 39. Articles of their religion. By an old student in Diuinitie.

THE FIRST CHAPTER:

CONCERNINGE THE FIRST 5. PRO∣testants Articles, not differinge from the Apo∣stles Religion, and the Roman Church.

BEEINGE to enter into the Exa∣men, and comparison of the parla∣ment protestant Articled Religion of England, with the Religion of the present Church, of Rome, and ••e whole Christian world, named Catholike, ••or profession whereof, the Catholiks of England, ••y the protestants thereof, haue longe tyme suf∣f••red, and still most constantly endure, most bitter persecutions) by the first knowne and confessed ••ue Christian, Catholike, Apostolike, Religion, •• the Apostles, and that their happy age; wee finde ••t in the first fiue Articles of this new Religion, ••y difference or difficulty, to be thus decided, both ••atholicks and parlamētary protestants agreeing, them all, and they all beeing ordeyned by these pro∣••tants, against other Sectaries so soone within 4. ••ares of the beginning of Q. Elizabeth her Reigne, re∣••eing old condemned heresies, amongst them, as their ••tories, and registers remember: and therefore, it will ••re suffice, onely to recite the Titles of these ar∣••les to giue notice thereof. The contents and title •• the first article are. Of faith in the holy Trinity. The second: of the word or sonne of God which was

made verymā. The 3. Of the going downe of Christ into hell. The 4. Of the Resurrection of Christ. The 5. Of the Holy Ghost. The whole Article (the Title being subiect to doubt) is The holy Ghost, proceeding from the Father and the sonne, is of one substance, Maiesty, and glory, with the Father, and the Sonne, very and eternall God. Hitherto wee finde nothing against the doctrine of the Catholike Church. Which no•• vnlikely these men did rather to winnesome credi•• at their entrance to be thought louers of truth then that they hated the enemies of these articles not yet suppressed among them.

THE SECOND CHAPTER.

Examining their 6. Article about Scriptures and tra∣ditions, and condemning it, by the Apostles, and Apostolike men, and doctrine of their age.

THEIR next sixt Article intituled, of the suf¦ficiency of the holy Scriptures for Saluation: •• thus: holy Scripture containeth all things necessary •• saluation: Soe that what soeuer is not read therein, n•• may be proued thereby is not to be required of any ma•• that it should be beleeued as an article of faith, or •• thought requisite or necessary to saluation. By the na•• of holy Scripture, wee doe vnderstand those canonic•• bookes of the old and new testament, of whose auth••¦rity was neuer any doubt in the Church. And from t•• number of those bookes which there they allow•• to be canonicall, They doe in expresse words, a•• tearmes reiect. The booke of Tobias, the booke of Iudit•• the rest of the booke of Esther, the booke of wisdom••

Iesus the sonne of Sirach, Baruch the Prophet, the songe of the three children, the story of Susanna, of Bel and the Dragon, the prayer of Manasses, the first and second Bookes of the Machabees. Concerning the new testa∣ment thus they adde: all the bookes of the new testa∣ment, as they are commonly receiued, wee doe receiue and accompte them for canonicall. This their Article is in their proceedings, as the grounde worke and foundation, whereupon their Religion is wholy framed, and builded; and yet so weake, Feeble, tot∣teringe ruinous arid deceitefull, that not any one true certaine and infallible point of doctrine (as euery Article in true religion is) can be framed vpō it, or from it so deduced, by the expresse graunt of this article it selfe, and of all English Protestants, professed, and sworne maintainers of it.

For whereas they sentence and define: In the * 1.1 name of holy Scripture, wee doe vnderstand those ca∣nonicall bookes of the old and new testament, of whose * 1.2 authority was neuer any doubt in the Church: They plainely make the Iudgment of the Church, to be the highest tribunall in spirituall questions, euen of the scriptures themselues. And thus their best and cheife writers, published by authority doe glosse and expound this article. And of necessity so they must say, except at their first entrance they will plainely confesse their religion, and congregation, their Church of England (as they terme it,) to be erroneous or hereticall, and to haue noe power or warrant at all to doubt deny or determine, and propose what bookes be, or be not Scriptures ca∣nonicall, either of the old or new testament. Or what one chapter, or sentence in them is part or not part of such canonicall and vndoubted holy

Scriptures: for this power and prerogatiue being onely committed to the true Church by their Ar∣ticle, and professors before, if these men doubt, or Iudge otherwise in this case, then the true con∣fessed Church hath hitherto done, They can be noe part, or members of that true Church. And what∣soeuer is read, or may be deduced from vntrue or doubted Scriptures, cannot be possibly any cer∣taine, and vndoubted article of faith, and religion. For noe conclusion can be more certaine and vn∣doubted, then the Maximes and authorities from which it is concluded, but as the light of nature, & common law and vndeniable Maxime of true rea∣soning teacheth all men, and all men truely ac∣knowledge for a verity most certaine, it euer fol∣loweth the weaker part; euer erroneous, doubt∣full, vncertaine or false, if both, or any of the pro∣positions from which it is deduced, be or is of that nature. Nothing can giue that to an other, which it selfe wanteth, and by noe meanes hath to giue. A lying false or vncertaine humane witnesse or asser∣tion, can by no meanes possible make a constant and certainely true probation in any thing what∣soeuer, much lesse in supernaturall matters, articles of faith aboue mans capacity, and therefore to be proued by diuine testimony, which possibly can∣not deceaue vs.

And in this miserable and desolate estate and condition, is the Protestant congregation of En∣gland, in, and for euery article pretended by them to be of faith which they hold against the Roman Church at this day, and so they censure themselues by their owne definitiue sentence, in this their owne cheefest Article, and publikely authorized

glosse thereof, with diuers others of their Religion, allowed and recommended writers among them, * 1.3 In their Article receauing onely for canonicall bookes, neuer doubted of in the Church, and in the others (to vse their owne authorizing words) perused, and by the lawfull authority of the Church of England, allowed to be publike, plainely & manifestly deliuering from all kinde of Authors, Greeke and Latine, old and late, Catholike and Protestant, That euery booke in particular, not one excepted, which they allowe for canonicall Scripture, either ••n the old or new testament, haue both beene ••oubted of, and by their owne, men, Protestants, de∣••ied for such.

Therefore it remaineth without question con∣••rary to this Protestante Article, euen by them∣••elues and their best authority, that neither all nor ••ny one of those bookes which vpon this vayne ••retence they haue blotted forth from the Canon ••f holy Scripture, and the Roman Church still re∣••eaueth, may be denyed by that Title of sometimes ••eing doubted of: for wee should haue noe Scripture ••nonicall at all, all bookes thereof hauing beene ••us doubted of. By that colour wee might deny ••l Articles of faith, which sometimes doubted of, ••ue beene concluded and agreed vpon against the ••est heretiks that euer were, and all their heresies ••th might and ought to be reuiued againe. Sainct ••ul and Sainct Thomas Apostles were thus to •• denied Apostles, and thrust out of heauen, be∣••use they had doubted; wee might and ought to ••, that no conuerted Christian first doubting, ••as ••rue Christian, neither our first brittish Christian ••nge Sainct Lucius, nor Kinge Ethelbert among

our Saxons, nor any of their first doubting and af∣terward conuerted Subiects, and soe of the whole Christian world doubting or denying before it re∣ceaued the law of Christ. All Courts, Consistories, Tribunals, and Seates of Iustice and Iudgment ec∣clesiasticall, and ciuil, to decide and determine must be ouerthrowne, no sentence or decision though of Kings, Parlaments, or any community is to b•• obeyed, no doubt, no Controuersie, hitherto eue•• was, or hereafter can or may be finally determined nothing but doubtes, quarrels, Controuersies, an•• contentions, as wee see among Protestants, n•• peace, quiet or vnion must be left vnto vs. Ther•• fore this Protestant paradoxe and presumption i•• reiecting so many bookes of holy Scripture again both the Latine and Greeke Church, onely vnde•• colour of being sometime, and by some doubte•• of, being thus grosse and absurd by their ow•• Iudgments, and proceedings, let vs examine wh•• this first pure and Apostolike age did Iudge of th•• And first to begin with the scripture it selfe of t•• * 1.4 new Testament euen as our Protestants recea•• and translate it. King Iames his new testament the 6. chapter of Sainct Matthew his ghospell, a•• the 9. chapter 2. Corinth. citeth Ecclesiasticus •• two seuerall places. In the 14. chapter of Sai•• Luke the 4. chapter of Tobias is cited. And in •• 10. chapter of Sainct Ihon the 4. chapter of the •• booke of Machabees. And in the 5. chapter to •• Hebrewes the second booke. And 7. chapter the Machabees. In the 1. chapter 1. Corinth. T•• first chapter of the booke of wisdome is cited chapter to the Hebrewes citeth the 7. chapter wisdome. And the 9. chapter thereof is cited Ro•• * 1.5

cap. 11. And yet wee shall scarcely finde any Text of diuers bookes of the old Testament, which our Protestants allowe for canonicall, to be cited at any time or place of their new testament, as the 4. Booke of the Kings, the 1. and 2. of Paralip. the booke of the Iudges, Ruth, Esdras 1. and 2. Esther, Ecclesiastes, Cantica canticorum, Abdias, Sopho∣nias, Therefore wee are as well warranted by this argument of concordance of Scriptures, and that holy authority to receaue for canonicall Scriptures of the old Testament, all those bookes which our Protestants haue excluded, as those they haue re∣ceaued. The Canons ascribed to the Apostles, and published by Sainct Clement per me Clementem * 1.6 Successour to S. Peter in this age, are plainely ac∣knowledged by the sixt generall Councell to haue beene receaued by the holy Fathers before them as deliuered from God, firmi stabilesque maneant, qui à sanctis patribus qui nos praecesserunt, susceptiac confir∣matisunt, atque à Deo nobis etiam traditi sunt, sancto∣ctorum Apostolorum nomine 85. Canones, These doe * 1.7 ••n the last Canon expressely receaue the books of ••he Machabees, Esther, and the booke of Ecclesia∣sticus for holy Scriptures of the old testament. Ve∣••erandi ac sacri libri veteris Testamenti. In the very same māner as they doe the others which our Pro∣••estants allowe for such. Sainct Clement often ci∣••eth, * 1.8 and alloweth for bookes and parts of the old Testament, Baruch, Ecclesiasticus, Sapientia, To∣••ias, The prayer of Manasses, the history of Su∣••anna, the booke of Esther, those parts of Daniel which our Protestants reiect, the bookes of Ma∣••habees and others. Sainct Ignatius receaueth the booke of Daniel which our Protestants deny, Ec∣clesiasticus.

Sainct Policarpus approueth Tobias. * 1.9 Sainct Denys the Areopagite conuerted by Sainct Paul alloweth the booke of wisdome, calleth the part of Daniel excluded by our Protestants, diuine Scripture. Diuina scripta. These be all, or the chie∣fest writers especially by Protestants allowance in this first age, and consideringe how few of their works are preserued to posterity, and how briefe they are: It is rather to be wondred, that they should cite and allow so many of those books, of the old testament, and parts of them, so often a•• * 1.10 they doe, then that they should omit any.

And although wee doe not finde any Antiquity of Britaine which in this age entreateth of such things, yet the most auncient which our Prote∣stants will graunte vnto vs beinge the Epistle o•• Pope Eleutherius to Kinge Lucius, wee finde there in, that he makinge mention, that Britaine had re∣ceaued both the Testaments of holy Scripture, al∣though in particular he citeth so few bookes o•• them, that out of the new testament he citeth n•• more then onely the 23. chapter of S. Matthew, & from the old testamēt, but three texts, two of them beinge out of the Psalmes 45. 55. the third is th•• booke of wisdome, disallowed by these Protestān•• in this Article, but allowed by him and our prima∣tiue Christian Britans of that time, and so from ou•• first receauing of holy Scriptures. And if I may but write what all our Protestant Antiquaries ge¦nerally affirme for a constant, and vndoubted truth that our Christian Britans did neuer vntill Sainc•• Augustines cominge hither change or alter any o•• materiall point in the holy Religiō which they re∣ceaued in the Apostles time, I must needs auouch••

that those Scriptures of the old testament which * 1.11 this Article refuseth Were receaued both in Bri∣taine, and in other nations, as Italy and Rome, whence our conuersion came, with other contries in that happy Time, for Sainct Gildas our most auncient, and allowed Historian, both in many ma∣nuscripts, and bookes published by Protestants & their warrant, for his wisdome Surnamed, Sapiens, the wise, doth very often in one short worke allowe and cite for holy Scriptures diuers of those bookes, especially Ecclesiasticus, many times, and the booke of wisdome vsinge the authority thereof 8. times in one page and lesse. And vnto what time, persons, or place soeuer wee will appeale for Triall, wee shall in noe age, contry, councell or auncient particular writer finde, any one person which a∣greeth with this Protestant Article in the nūber & bookes of canonicall Scripture. It citeth S. Hie∣rome but both hee himselfe and these Protestants, Kinge Iames his Protestant Bishops in their publik dispute at Hampton Court with others, proue that * 1.12 S. Hierome spake onely against the bookes which these Protestants reiect, not in his owne opinion, but what the Iewes obiected. Most of the obiections made against those bookes were the old cauils of the Iewes, renewed by S. Hierome in his time, who was the first that gaue them that name of Apochryphe: which opinion vpon Ruffinus his challendge, hee after a sort disclaymed: and the rather because a generall offence was taken at his speaches in that kinde. They are most true, and might haue the reconcilement of other Scrip∣tures. If Ruffinus be not deceaued, they were approued as parts of the old testament, by the Apostles. S. Hie∣rome pretendeth, that what hee had spoken, was not his

owne opinion, but what the Iewes obiected. And for his paines in translating the booke of Iudith (which this ar∣ticle reiecteth) he giueth this reason: because wee reade, that the Councell of Nyce did reckon it in the number of holy Scriptures. And Sainct Hierome is plaine, both for this booke of Iudith, and the rest, that he did not deny them; for first, of Iudith hee saith the Nicen Councell which he and all Catholiks euer honored, receaued it: Hunc librum Synodus Nicaena * 1.13 in numero sanctarum Scripturarum legitur computasse. And for the other books beinge chardged by Ruf∣finus, to speake in his owne words, to be the onely man, qui praesumpserit sacras Sancti Spiritus voces & diuina volumina temerare. Diuino muneri & Aposto∣lorum haereditati manus Intulerit. Ausus est Instru∣mentum diuinum quod Apostoli Ecclesijs tradiderunt, & depositum Sancti Spiritus compilare. To haue herein abused the words of the holy Ghost and diuine volumes. To haue offered violence to the diuine office and Inheri∣tance of the Apostles. And (to speake in Protestants * 1.14 translation) to haue robbed the Treasure of the holy Ghost, and diuine Instrument, which the Apostles deli∣uered to the Churches. Sainct Hierome neuer denieth any of those things for true which Ruffinus spake * 1.15 of the authority of those books of Scriptures, that the Apostles deliuered thē for such to the Churches, and no learned man euer denied it, and that S. Peter at Rome deliuered them to the Church, Petrus Ro∣manae * 1.16 Ecclesiae per viginti & quatuor annos praefuit. Quid ergo? decepit Petrus Apostolus Christi Ecclesiam, & libros ei falsos tradidit? But onely denieth that he wrote in his owne, but in our Enemies the Iewes opinion: non enim quid ipse sentirem: sed quid illi contra nos dicere soleant, explicaui. And writinge

to Pope Damasus plainely testifieth, that he ioyned with the Catholike Church in this busines: nouum & vetus testamentum recipimus, in eo librorum numero quem sanctae Catholicae Ecclesiae tradit authoritas. And * 1.17 our Protestants from Antiquities acknowledge thus: The Iewes at the cominge of Christ were of two sorts, some named Hebrews commorant at Hierusalem and in the holy land, properly named Hebrewes: others named Hellenist, that is Iewes of dispersion, mingled with the Greeks, these had written certaine bookes in Greeke, which they made vse of, together with other parts of the old Testament, which they had of the tran∣slation of the Septuagint. But the Hebrews receaued onely, the 22. bookes before mentioned. Hence it came, that the Iewes deliuered a double Canon of the Scripture, to the Christian Churches. And in this second Canon of the Iewes, as these men write, were those bookes of the old Testament which this article denieth. And whereas some Protestants would excuse this Article by some old Authorities, of Melito, Sarden∣sis, Origen, the Councell of Laodicia, S. Cyrill of Hierusalem, Sainct Gregory Nazianzen, and Am∣philochius. There is not any one of them which ioyneth with this Article, but they all differ from it in the very places which they cite. Melito Sardensis * 1.18 receaueth the booke of wisdome, which this Ar∣ticle reiecteth, and omitteth Iudith. Origen onely citeth the books of the old testament according to the first Canon of the Hebrews, sicut Hebraei tra∣dunt, And yet in the end addeth the books of Ma∣chabees: praeter istos sunt libri Machabaeorum, qui In∣scribuntur Sarbet Sarbaneel. And doth not agree with them in the books of the new testamēt. The Coun∣cell * 1.19 of Laodicia differreth from this article, in omit∣tinge

Esther in the old, and Apocalips in the new * 1.20 Testament, otherwise then this article doth. S. Gre∣gory Nazianzen so likewise numbreth as Amphi∣lochius also. Sainct Cyrill omitteth the Apocalips. So this Article hath no authority from any old writer, Iew or Christian, Greeke or Latin in this so greate, and with them most important Question, whereupon they grounde all Religion.

And as litle concordance amonge themselues: for amonge 13. or 14. Confessions of Protestant Religion, they onely cite, and haue noe more then two of France and Belgia Rebels and Traytors to their temporall Kings in ciuill matters, as they are in spirituall to God and his holy Church, and these for want of other authority founde this their error, as the rest vpon the hereticall conceipt of internall reuelation, and their spirit so tellinge them, exte∣stimonio, & intrinseca Spiritus Sancti reuelatione. By the one and the other: quod Spiritus sanctus nostris conscientijs testetur illos à Deo emanasse. And by this Spirit they are at such harmony, and agreement amonge themselues, as in other places, so in Englād as I haue related, none of them agreeinge together herein. But by the suggestion of this false spirit, and their exploded doubt of Scriptures doe leaue all Scriptures and questions of Religion to be deduced from them, doubtfull, which Bilson a Protestant * 1.21 Bishop of winchester, one of the best learned they euer had, thus proueth: The Scriptures themselues were not fully receaued in all places, no not in Eusebius time. He saith the Epistle of Iames, of Iude, the second of Peter, he second and third of Iohn are contradicted. The epistle to the Hebrews was cōtradicted: The Church of Syria did not receaue the second epistle of Peter, nor

the second and third of Ihon, nor the Epistle of Iude, nor the Apocalipse: the like might be said for the Churches of Arabie. Will you hence conclude, that these parts of Scripture were not Apostolike, or that wee neede not re∣ceaue them, because they were formerly doubted of? The same reason is of all the books of the old testament which this Article reiecteth vpon the same surmise ••or Eusebius ouerliuinge Constantine, and writinge * 1.22 ••is life and deathe, deliueringe this doubt of so many bookes of new Testament liued neere the ••ime of the Councell Chartage of 428. Bishops in which both these bookes of the new Testament contradicted in his dayes, but receaued by our Pro∣••estants, and all those bookes of the old Testament which in this Article they disable, are by all those Bishops in one and the same tenor of words with ••he rest decreed to be, Canonicae scripturae canonicall Scriptures. This Canon and Catologe of Canoni∣••all * 1.23 bookes is confirmed by the Pope of Rome, ••hen beinge, and other Bishops absent as appeareth ••y the same Councell. Pope Innocentius deliuereth * 1.24 ••he same Canon of holy Scriptures Canonem sacra∣••um Scripturarum. S. Augustine hath the same, as ••eceaued by all Churches, Scripturae Canonicae quae ••b omnibus accipiuntur Ecclesijs Catholicis. And saith ••hat all which feare God receaue them, in his omni∣••us libris timentes Deum & pietate mansueti quaerunt ••oluntatem Dei. Pope Gelasius with a Councell of * 1.25 ••o. Bishops declareth that to be the Canon which ••he holy & Catholike Roman Church receaueth, ••nd reuerenceth, quem Sancta & Catholica Romana * 1.26 ••uscipit & veneratur Ecclesia. So hath Alcimus A∣••itus, Cassiodorus and others.

And this may suffice for this place of this Que∣stion.

And it further proueth how feeble and weake the rest of this Protestant Article of the suf∣ficiency & allowance of onely Scripture and disa∣bleinge Traditions is, for if so many Canonicall bookes of Scripture in both testaments were doub∣ted of, vntill so greate a time aboue 300. yeares in the lawe of Christ were passed, and Religion gene∣rally, and in all questions necessary to saluation planted, and receaued, how were or possibly could all these necessary things be reade in Scripture or proued thereby (which is the rule of this Article) when so many bookes were not then re∣ceaued for certaine and vndoubted holy Scriptures▪ Things and euidences doubtfull and vncertaine can make nothinge certaine in morall certainty much lesse with certainty of true and infallible faith, which aboue all others is and must needs be most certaine. Secōdly as Sainct Ireneus disputeth * 1.27 and proueth vpon his certaine knowledge and ex¦perience, That many nations which had not re¦ceaued the Scriptures, or any part of thē did truely beleeue in Christ, by vnwritten traditions, whic•• the Apostles doliuered to the Churches. Quid si n•• que Apostoli scripturas reliquissent nobis, nonne opor¦tebat ordinem sequi traditionis quam tradiderunt i•••• quibus committebant Ecclesias? cui ordinationi assen∣tiunt multae gentes barbarorum, eorum qui in Christ•••• credunt sine charta & atramento, veterem traditione•• diligenter custodientes. This he writeth both of thi•• first age, and the second in which he died by mar¦tyrdome. And it is most euident both by hol•• Scriptures and other antiquities, that many nations not onely of the barbarous, which were withou•• learninge, but of the learned did thus beleeue be∣fore

any Scriptures of the new Testament, in * 1.28 which and by which Protestants necessitate vs to reade and proue our Religion, were written.

This is manifestly proued by all the epistles of Sainct Peter, Sainct Paul, and the rest of the Apo∣stles written vnto such places, and persons, as had before beleeued, and receaued the Religion of Christ, as is in euery of them plainely expressed. And yet as is shewed before diuers of these were doubted of, and not generally receaued for holy Scripture vntill 300. yeares after they were writtē. The not receauers or doubters of them being faith∣••ull & true Christians in all points. S. Matthew the ••irst of the Euangelists which wrote, writinge for ••he conuerted Iewes in Hebrew, could not thereby ••rofit any but Hebrews, And yet Sainct Ireneus * 1.29 witnesseth he did not write, vntill both Sainct Peter and Sainct Paul were come to Rome. Matthaeus in Hebraeis ipsorum lingua scriptura tradidit Euangelij, cum Petrus & Paulus Romae Euangelizarent, & fun∣darent Ecclesiam. And onely for the Iewes before conuerted without scripture. Propter eos qui ex cir∣••umcisione crediderunt. And taught them by tradi∣tion, not writinge, vntill he was to depart from them, to preache vnto others in other places, And so was vrged by a kinde of necessity, as S. Iohn, also to write a Ghospell. Ex omnibus Domini disci∣pulis commentarios nobis soli Matthaeus, & Ioannes re∣liquerunt, quos etiam necessitate ad scribendum esse ad∣actos ferunt; Matthaeus enim quum primum Hebraeis praedicasset, etiam ad alios quoque transiturus esset, E∣uangeliū suum patrio sermone literis tradidit, & quod subtracta praesentia sua desiderabatur, illis à quibus dis∣cedebat, per liter as adimpleuit.

Sainct Marke placed in order to be the secon•• Euangelist, he beinge none of those Apostles and immediate Schollers of Christ, but disciple of Sainc•• Peter the Apostle, as he could not receaue his lear∣ninge in Christian Religion, from the Scripture•• but from his Master, and Tutor in Christ S. Peter noe writer of any Ghospell, but of one onely shor•• epistle at that time, if the first was then written, th•• last & second being written a litle before his death as the same Scripture withnesseth: certus quod velo•• * 1.30 est depositio tabernaculi mei secundum quod & Domi∣nus noster Iesus Christus significauit mihi. So follow∣inge Sainct Peter, and learninge his Ghospell fro•• him, he writ it by Sainct Peters warrant, and orde•• at the entreaty of the Christians at Rome. This fo•• whome hee wrote it being conuerted before with∣out Scripture, Marcus discipulus & Interpres Petr••¦iuxta quod Petrum referentem andiuerat, Rogatus Ro∣mae * 1.31 à fratribus breue scripsit Euangelium. Quod cu•• Petrus audisset, probauit, & Ecclesiae legendum sua au¦thoritate edidit, sicut Clemens in six to Hypotyposeon li¦bro scribit.

The case of Sainct Luke was the like with S▪ Marke, but that Sainct Luke cheifely followed S▪ Paul, which was not of the 12. Apostles which con¦uersed with Christ, wryting his Ghospell, after S▪ Marke, & the Acts of the Apostles being writtē i•• Rome, in or after the 4. yeare of New the 57. or 58▪ of Christ, both the Bookes were writtē by traditi•• and after the faith of Christ receaued, as he him selfe witnesseth of the first: sicut tradiderunt nob•• qui ab initio ipsi viderunt, & ministri fuerunt Scrmo∣nis. His Acts of the Apostles is an history of things done, and encrease of Christians by tradition.

By all Antiquities S. Iohn was the last, which wrote his Ghospell, at the entreaty of the Bishops of Asia, against Cerinthus, and other heretiks, and ••heifely the Ebionites, denying the diuinity of Christ: Ioannes nouissimus omnium scripsit Euange∣••um, * 1.32 rogatus ab Asiae Episcopis, aduersus Cerinthum ••iosque haereticos, & maximè Ebionitarum domga ••nsurgens, qui asserunt Christum ante Mariam non ••isse. And neuer wrote before, but onely by word ••reached vnto the people, conuertinge them by ••n written tradition. Ioannem aiunt, qui toto tempore * 1.33 ••uangelici cursus praedicatione sine literis vsus fuerat, ••ndem ad scribendum hisce de causis esse permotum. Whereby wee also see, that his Epistles were not written vntill his later time, and the two last, longe ••me doubted of, as his Apocalipse also was, and ••et neither written, nor reuealed vntill his bannish∣••ent into Pathmos in the 14. yeare of Domitian * 1.34 ••e yeare of Christs Natiuity 97. or 98. And the ••mmon opinion in antiquity is, that he did not ••rite his Ghospell vntill his returne to Ephesus, ••ter the death of Domitian. Matthew of west∣••ister with others saith, that he first by worde con∣••emned those heretiks Cerinthus and Ebion affir∣••ing the world was made by the Angels, that Christ ••esus was onely man, and denying the resurrection ••f the deade, and after by entreaty or compulsion ••ther of the Christians, wrote his Ghospell to the ••me end. Ioannes Apostolus Ephesum redijt. Et quia ••ncussam se absente, per haereticos vidit Ecclesiae fi∣••em, Cerinthi & Ebionis haeresim, ibidem damnauit. ••struunt enim mundum ab Angelis factum, & Iesum ••ominem fuisse tantum, nec resurrexisse, resurrectio∣••em quoque mortuorum non credebant. Contra hanc hae∣resim

à fratribus compulsus Apostolus Euangeliu•• scripfit, oftendens in exordio eius, in principio fuiss•• verbum, & ipsum esse Deum, per quem omnia fact•• sunt.

Therefore it is thus made euident, that the wor•• was not conuerted to Christ, nor his doctrine, an•• Religion receaued and established first by scrip¦tures, but vnwritten tradition. As to exemplifie •• this our Kingdome of Britaine, whose history •• write, one of the remotest then knowne natio•• from Hierusalem, and apply the rest to the sam•• being in like estate with it, for these things. It •• proued both by old and late, Greeke and Latin•• domesticall and forreyne, Catholike & Protesta•• writers, that it receaued the faith of Christ, long before any part of the new testament was writte•• And it is euident in Antiquities that none of t•• Ghospels except that of Sainct Marke, was writt•• in this parte of the world, or in any language whi•• the Britans vnderstood. And that was, but br•• * 1.35 Euangelium, a short Ghospell, and so short as bei•• assisted both with the Ghospell of Sainct Matthe•• and Sainct Luke they were not all thought able •• condemne those named hereticks, which S. Ih•• confounded. Amonge the Epistles onely that of •• Paul to the Romans, was sent into these parts, •• was in a language wee did not vnderstand, a•• written after the faith of the Romans was spre•• both in Britaine, and all the world, as Sainct P•• witnesseth: fides vestra annuntiatur in vniu•• * 1.36 mundo. The two Epistles of Sainct Peter accordi•• to antiquity were written in Rome, and after B••¦taine had receaued the faith, especially the last; a•• the first being longe doubted of, was sent quite co••

••rary from Britayne vnto the contries of Pōtus, Ga∣••atia, * 1.37 Capadocia, Asia, and Bithynia in the easterne ••arts. Wee finde no memory after of Scripture re∣••eaued here vntill longe time after in the second ••ge, expressed in Pope Eleutherius his Epistle to our ••ing Lucius. And yet all our Protestāt antiquaries ••ue before assured vs, that Britaine had in the A∣••stles time and longe before any Scripture came ••ther, or probably was written, and possibly in ••orall Iudgment could come hither; receaued the ••ith of Christ, so fully) purely, and sincerely that it ••euer changed it in any materiall point, after the ••riptures were receaued here, nor diuers hundreds •• yeares after.

And if wee will be directed by Scriptures in this ••int, those which our Protestants allowe for such, ••e testimony to vnwritten Traditions in many ••ces. To exemplifie onely in Sainct Paul which ••ote most in the new Testament, hee chargeth S. * 1.38 ••mothy, and all others in him, to keepe & obserue ••ngs so deliuered without writinge. O Timothee, * 1.39 ••ositum custodi. This in his first Epistle, not ha∣••ge written vnto him before. And in his second ••stle hee giueth him commaund, that the things ••ich he had heard frō Sainct Paul, he should de∣••er vnto others fit to teach them. Quae audisti a me •• multos testes, haec commenda fidelibus hominibus, ••idonei erunt & alios docere. And expressely com∣••undeth * 1.40 the Thessalonians, and in them all, in •• second epistle to them, to obserue and keepe the ••aditions, which they had learned either by word •• writinge. State & tenete traditiones, quas didici∣•• siue per sermonem, siue per epistolam nostram. ••hich the Fathers expound of the necessity of

keepinge vnwritten traditions, as Catholiks now doe. Hinc est perspicuum, quòd non omnia per epistola•• * 1.41 tradiderunt, sed multa etiam fine scriptis: & eaquo∣que sunt fide digna. Quamobrem Ecclesiae quoque tra∣ditionem censeamus esse fide dignam. Est traditio nihil quaeras amplius. And expoundinge that of S. Paul in his first epistle to the Corinthians, ho•• they kept his commaundements by word befor•• he wrote vnto them, sicuttradidi vobis praecepta m••¦tenetis, he doth inferre the doctrine of Traditions ergo fine literis mult a tradid••rat, quod alibi saepe memi¦nit. And Sainct Hierome vpon the same words * 1.42 quasi legem praecepta meatenetis, scientes illum in •• spiritum loqui, qui in lege locutus est, & prophetis. Th•• like hath S. Ambrose vpon the same, and S. Ep¦phanius: * 1.43 oportet & traditione vti non enim omnia diuina Scriptura possunt accipi: Quapropter aliqua •• traditione Sancti Apostoli tradiderunt: Quemadm¦dum dicit Sanctus Apostolus: Sicut tradidi vobis. •• alibi, sic doceo sic tradidi in Ecclesijs.

Thus the best learned both Greeke and Lati•• Fathers expounded these, to inferre a necessity Traditions, and their equality with Scriptu•• Which our best Protestant writters with th•• common allowance thus confirme. Our aduer sar•• * 1.44 meaninge Catholiks, make traditions equall with words, precepts, and doctrines of Christ, the Apost•• and Pastors of the Church, left vnto vs in writinge, ••¦ther is there any reason, why they should not so doe, they could proue any such vnwritten verities, for not the writinge that giueth things their authority, the worth and credit of him that deliuereth th•• though by word and liuely voyce onely. Thus t•• confesse, and the reason which they giue, so en••¦ceth

them, the worth and credit of the reuealer and deliuerer or proposer of holy misteries superna∣turall being the motiue and cause of mans assent, so firme and vnmoueable, in articles of faith, not to be proued by humane reason, and not the writinge or not writinge being fallible and subiect to many ca∣sualties, corruptions, and vncertainties, which we are sure are not to be found in Christ the reuealer, nor his holy Church the vndoubted true propo∣ser of his mysteries and reuelations. And both these are the same, and as certaine in traditions not writ∣ten, such as Catholiks maintaine, as in the written Scriptures. For wee doe not defend any one vn∣written tradition, that it should be beleeued as an Article of faith, or to be thought requisite necessary to saluation, which be the very words of this Prote∣stant Article of Religion, but wee produce, the * 1.45 highest authority in their owne publike Iudgment also in these their Articles, the true primatiue Church of Christ to warrant it, The which Church hath power and authority in controuersies of faith. That euery tradition came from Christ and his Apostles to be receaued & professed in Christian Religion.

As, to instance in some, and those which most concerne, euen in our Protestants proceedings, and by their owne confessions, and testimonies, vn∣written Traditions are necessary. For first in this * 1.46 very article they haue giuen their finall sentence, in the very first words thereof that the holy Scrip∣tures are of this nature. Holy Scripture containeth all things necessary for saluation: So that whatsoeuer is not read therein, nor may be proued thereby, is not to be re∣quired of any man, that it should be beleeued, as an Ar∣ticle of faith, or to be thought requisite necessary to sal∣uation.

And yet in the immediatly following words, they plainely declare, and professe, that wee haue noe warrant in Scripture, for any booke, chapter or sentence of Scripture to be such holy Scripture but for euery least percell thereof wee must resor•• to Tradition, and the Churches Iudgment. In th•• name of holy Scripture, wee doe vnderstand those cano∣nicall bookes of the old, and new testament, of whose au∣thority was neuer any doubt in the Church. Where we•• are assured from these men, that the Church, an•• Tradition vnwritten is supreme Iudge of all que∣stions in Religion, euen of the Scriptures them¦selues. And so necessarily they must say, & confesse or els leaue no Religion, or Scripture at all, to b•• proued, or proue vnto vs. For it is vnquestionabl•• that no part of Scripture doth propose vnto vs, an•• Catalogue or Canon of Scriptures. Which the thus further testifie in their publikely approue•• * 1.47 writers: much cōntention there hath beene, about trad••¦tions, some vrginge the necessity of them, and others r••¦iectinge them. For the clearinge whereof, wee must o••¦serue, that wee reiect not all: for first wee receaue t•• number and names of the Authors of bookes diuine, a•• * 1.48 canonicall, as deliuered by tradition. This tradition w•• admit. The number, Authors, and Integrity of the part•• of these bookes, wee receaue as deliuered by tradition. T•• Church of Christ according to her authority, receaued •• him, hath warrant to approue the Scriptures, to ackno••¦ledge, to receaue, to publish, and commaunde vnto •• children. The Church of Rome teacheth noe badde op••¦nion, to affirme, that the Scriptures are holy, and diui•• in themselues, but so esteemed by vs, for the authority the Church. That the Scriptures ar true wee haue it fro•• the Church. Wee say that wee are taught to receaue ••

word of God, from the authoritie of the Church: wee see her Iudgment, wee heare her voyce: and in humility subscribe vnto all this. The Church hath fower singular offices towards the Scripture. First to be of them, as it were, afaithfull register. Secondly to discerne and Iudge betweene false and adulterate, and that which is true and perfect. The third to publish and diuulge, to pro∣claime as a Crier, the true Edict of our Lord himselfe. The last is, to be an Interpreter: and in that followinge the safest rule, to be a most faithfull Expositor of his owne meaninge. Wee thinke that particular men and Churches may erre damnably: But that the whole Church at one time cannot so erre: for that the Church should cease vt∣terly for a time, and so not be Catholike, beinge not at all times: & Christ should sometimes be without a Church. The Church is called a pillar, because it is like vnto a pillar. For as a pillar doth support, and vnderproppe a buildinge, and maketh it more stable, firme, and stronge: So the Church doth sustaine and supporte the truth: for the truth is no where preserued, but in the Church. Christs true Church is a diligent and wary keeper of do∣ctrines committed to her, and changeth nothinge, at any time, diminisheth nothinge, addeth nothinge super∣fluous, looseth not her owne, nor vsurpeth things belon∣ginge to others. And this is publikely warranted in * 1.49 these their Articles and Rule of their Religion, where thus they define the Church: The visible Church of Christ is a congregation of faithfull men, in the which the pure word of God is preached. And the Sa∣craments be duely ministred, accordinge to Christs or∣dinance, * 1.50 in all those things that of necessity are requisite to the same.

Secondly those men in their Rules of Religion, and their priuate writers affirme, that the Apostles

Creede, which by all Antiquity, was by them deli∣uered to the Church, and by these Protestants, as Rule of faith, before the Scriptures of the new Te¦stament were written, is an vnwritten Tradition yet by their words, a summary comprehension of th•• cheife heades of Christian Religion, a Rule of th•• Churches faith. And yet it is constantly maintaine•• by many Protestants, that diuers articles thereo•• as our Ladies perpetuall virginity, natus ex Mar•• Virgine, Christs descending into hell, descendit a•• inferos, The communion of Saincts, and forgiue¦nesse of sinnes, Sanctorum communionem R••missione•• peccatorum, and others by diuers others Protestant•• are not contained in any Scripture written befor•• or after. And this Creede deliuered by word, an•• tradition onely by the Apostles before the new t••¦stament written, this Scripture could not possibl•• be a rule or direction vnto it, but rather otherwis•• for euery rule hath priority to the thinge ruled, an•• the things ruled posterity to their rule. Matters a•• done without rule, when there is no rule vntill aft•• they be acted.

These Parlament Protestants proceede furth•• * 1.51 in this question, and plainely say, with greate a••¦lowance: The third kind of Tradition is that somme •• Christian doctrine, and explication of the seuerall par•• thereof, which the first Christians receauinge of the sa•• Apostles, that deliuered to them the Scriptures, co••¦mended to posteritie. This may rightly be named a trad••¦tion, for that wee neede a plaine and distinct explicati•• of things, which are somewhat obscurely contained the Scripture. The fourth kinde of tradition, is the cont••¦nued practise of such, as neither are contained in t•• Scripture expressely, nor the example of such practi••

expressely there deliuered of this sorte is the Baptisme of Infants, which is therefore named a tradition, because it is not expressely deliuered in the Scripture, that the A∣postles did baptize infants, nor any expresse precept there founde, that they should doe it. Which their rule of Religion in these Articles thus further iustifieth: The Baptisme of yonge children is in any wise to be re∣tained * 1.52 in the Church, as most agreable with the institu∣tion of Christ. Where they plainely in their publike rule of Religion make it a tradition, and no Scrip∣ture article. And by the cōmon practicall of their re∣ligion, their communion booke, so they practise, baptizinge all infants, and sayinge, all Christian Churches allowe of the baptisme of infants. And these Protestants are onely baptized when they are in∣fants, and not after, and yet confesse it is most ne∣cessary to saluation.

And whereas they reiect all other Sacraments be∣sides * 1.53 this, and the Eucharist, or the Cōmunion, as they terme it, confessing that these Sacraments be necessary to saluation, And yet denyinge the Eu∣charist to be, as Catholiks professe, the true body and blood of Christ, and sacrifice for the lyuinge and deade, they contradict themselues, for that they confesse that in this sinse it was generally vsed in * 1.54 primitiue Church, that the Apostles so deliuered it by tradition, all Churches so obserued it, and it was heresie to deny it. Their words be: The sacrifice of the altar, and vnbloody sacrifice were vsed in the pri∣mitiue Church. The primatiue Church did offer sacrifice at the altar for the deade, sacrifice for the deade was a tradition of the Apostles, and the auncient Fathers. Aerius condemned the custome of the Church, in naming the deade at the altar, and offeringe the sacrifice of Eu∣charist,

from them: and for this his rash and inconside∣rate boldenesse, and presumption, in condemninge the vniuersall Church of Christ, he was iustly condemned. Their whole congregation, Kinge Iames, his coun∣cell, * 1.55 Protestant Bishops, and best learned Doctors▪ assembled in publike conferēce, haue left thus con∣cluded: The particular and personall absolution from sinne after confesson is apostolicall and a very Godly or∣dinance. That baptisme is to be ministred by priuate per∣sons in time of necessity, is an holy Tradition. Bishops and Archbishops be diuine ordinations, confirmation i•• an apostolicall traditiō. And in their publike Rituall their communion booke, they testifie that confir∣mation was a Tradition of the Apostles, hath an ex∣ternall signe also, vsed by them, and giueth grace which by the 25. Article of their religion maketh •• * 1.56 a Sacrament. So that to insist onely vpon these graunted Traditions, not contained in Scripture by these Protestants, and yet so necessary to salua¦tion as they by their greatest allowance and autho¦rity deliuer, wee may not say as this Article doth Holy Scripture containeth all things necessary for salua∣tion.

These men also deliuer vnto vs, with greate ap¦probation * 1.57 (makinge the Author of that worke, and for the same, a Bishop) certaine sure rules to knowe such true Thraditions by, in these words Rules by which wee may Iudge which are true and In∣dubitate * 1.58 Traditions. The first rule is deliuered by Sainct Augustine. Quod vniuersa tenet Ecclesia, nec Concili•••• Institutum, sed semper retentum est, non nisi authori∣tate apostolica traditum rectissimè creditur. Whatsoeuer the whole Church holdeth, not ordained by Councels; but beinge euer holden, it is most rightly belieued to haue

beene deliuered by Apostolike authority. The second * 1.59 rule is, whatsoeuer all or the most famous, and renowned in all ages, haue constantly deliuered, as receaued from them, that went before them, no man contradictinge, or doubting of it, may be thought to be an Apostolicall Tra∣dition. The third rule, is the constat Testimony, of the Pastors of an Apostolike Church, successiuely deliuered. Amongst Apostolike Churches the Church of Rome is more specially to be obeyed, reuerenced, and respected. The Church of Rome is our mother Church, it was a rule to all both in doctrine and ceremonies when it was in her florishinge and best estate. The Church of Rome was the cheife and onely Church. It was a note of a good Christiā to cleane vnto the Romane Apostolicall Church. Euery Church ought to haue respect to the Church of Rome, for her eminent principality. And our English Protestant antiquaries and Diuines, haue generally giuen their allowance, that the Church of Rome both in this and the next age, when Britayne did receaue the most pure Religion of Christ, from thence, was most holy and vnspotted free from all error. Therefore whatsoeuer wee doe, or may bringe in generall, or particular, for vnwritten tra∣ditions, either from this so renowned Apostolike Church in this time, from the whole Church, or the most famous and renowned in this age, beinge our Protestants owne allowed rules, and to be de∣nied by none, must needs be euidence and testi∣mony vndeniable, in this, and all others their que∣stioned Articles. Frst I exemplifie in the Apostles Creede stiled by our Protestants before, a sundry comprehension of the cheife heads of Christian Religion, * 1.60 a rule of the Churches faith, This was deliuered by the Apostles, by tradition, not by Scripture, but be∣fore

the Scriptures of the new Testament, wer•• written, as both they and the auncient Fathers by •• common consent of the whole Church of Christ are witnesses. And the same consent of Christ Church with these our Protestants, in these their Articles so conclude, of Sainct Athanasius, and the * 1.61 Nicen Creede, in these words: The three Creeds, Ni∣cen Creede, Athanasius Creede, and that which is com∣monly called the Apostles Creede, ought throughly to b•• receaued & beleeued. And so generally they obserue although the reason which they immediatly yeel•• thereof, for they may be proued by most certaine war∣rants of holy Scripture, is childish and impertinent•• for being confessed that the Apostles Creede wa•• deliuered onely by tradition of the Apostles and by that authoritie receaued before the Scriptures ei¦ther receaued or written, this Creede could not pos¦sibly be receaued by the written warrant of Scrip¦tures but vnwritten tradition and warrant of th•• Apostles. And although the Nicen and S. Athana¦sius Creeds were written longe after this time, y•• they were both written & receaued in the Churc•• before the Scriptures were generally allowed an•• receaued, as both the auncent Fathers, and Prote¦stants haue acknowledged before, and it is testifie by the publike warranted Protestant glosse vpo•• * 1.62 these their Articles, that very many both old an•• late writers, euen whole sects and profession•• namely (to vse their owne words, Ebionites, Tr••¦theits, Antitrinitarians, Apollinarians, Arians, M••¦nichies, Nestorians, Origenians, Familists, and An••¦baptists with others) are Aduersaries vnto, and de¦niers that these Creeds, may be proued by hol•• Scripture. Much more doe they, and many other

both Catholiks and Protestants themselues deny, that all and singular their articles necessary to sal∣uation, may so be proued.

And to come to the holy and happy Apostolike writers, and Saincts which liued, and wrote in this first age, and first hundred of yeares, to wit S. Linus Sainct Clement, Sainct Denys the Areopagite, S. Martial, Sainct Ignatius, Sainct Policarpus, or any other of whom any worke is extant: I shall make it * 1.63 euident that in euery Article in this Protestant Re∣ligion contained in their booke of the Articles thereof, they dissented from these Protestants, and they and the Apostolike Church then vniuersally agreed in, and professed the same doctrine, which the present Roman Church doth at this day in all points. This will plainely appeare in euery Article hereafter, and therefore in this place I will onely cite Sainct Ignatius, as a sufficient pawne or pledge for the rest, vntill I come to them in the Articles followinge. He had personally seene. our Sauiour, was an eyewitnesse of his resurrection, had written vnto, visited, was instructed and confirmed in Christian Religion, both by the words and wri∣tinge of the blessed Virgin Mary Mother of Christ. Hee was disciple to Sainct Ihon the Euangelist, dis∣ciple and immediate Successor, of Sainct Peter the Apostle at Antioch, consecrated there Bishop by him, as Sainct Chrysostome Patriarke there, Sainct Felix Pope of Rome and Theodoret testifie: S. Ig∣natius dextera Petri ordinatus Episcopus Ecclesiae An∣tiochenae, per magni Petri dexteram Pontificatum sus∣cepit. And so consecrated Bishop, was taught him∣selfe, and taught others before either the Ghospels, or other parts of the new Testament were written.

Hee liued longe Patriarke of Antioch the cheif•• and Apostolike See of the Greeke Church, he die•• a blessed Martyr at Rome, the greatest of a•• Churches, he ioyned in Religion with the most re¦nowned Churches, and Prelates, Apostles, and o∣thers of the Christian world, as the very Titles o•• his extant epistles to the Romans, Philippians, E¦phesians, Smyrnians, Philadelphians, Magnesian•• Trallians and others. To Sainct Ihon the Apostl•• Sainct Policarpe, with others most famous among•• Christians, and all auncient writers, Sainct Hie¦rome, Eusebius, Ireneus make him a most gloriou•• learned man and Sainct Eusebius testifieth that h•• * 1.64 wrote a particular worke of the Apostles traditiō•• But those few and short Epistles which he wrote & receaued, as all, Greekes, Latines, and amonge ou•• primatiue Britans, the most auncient historian S▪ Gildas is an ample witnesse, will sufficiently prou•• vnto vs. That very many things euen necessary i•• Christian Religion and to saluation in our Prote∣stants Iudgment, and in their opinion not containe•• in Scripture, were then taught, practised and gene∣rally receaued in the Church of Christ in the Apo∣stles time. Concerninge the Church of Rome h•• thus stileth it: misericordiam in magnificentia altissim•• * 1.65 Dei Patris, & Iesu Christi vnigeniti filij, Ecclesia san∣ctificata & illuminata per voluntatem Dei (qui se•••• omnia, quae p••rtinent ad fidem & charitatem Iesu Chri∣sti Dei & Saluatoris nostri) quae & in Loco Romanae re∣gionis, Deo digna, decentissima, beatificanda, laudand•• digna qua quis potiatur, castissima, & eximiae charitati•• Christi & Patris nomine fru••ns, spiri••uque plena. Th•• Rulinge Roman Church, sanctified, Illuminated, worth•• of God, most decent, blessed, to be praised, worthy to b••

attained vnto, most chaste, of excellent charity enioyinge ••he name of Christ and his Father, and full of the holy Ghost: With other Titles of dignity and priuiledge, more then he giueth to any, or all, those principall Churches of Greece to which he wrote, and as greate and ample as any learned Catholike now ••eeldeth to the Church of Rome at this time, or ••eretofore, since then. Hee remembreth the same Ecclesiasticall Orders in the Church then, which Catholiks now and euer since obserue, as in the Church of Antioch founded by Sainct Peter and ••ainct Paul and their tradition there, Pauli & Petri ••istis discipuli ne perdatis depositum. Hee himselfe was there Bishop, besides whome it had Preists, ••eacons, Subdeacons, Exorcists, Readers, Iani∣••rs. Saluto sanctum Presbyterorum Collegium, saluto * 1.66 ••acros Diaconos. Saluto Hypodiaconos, Lectores, Ianito∣••s Exorcistas. And him that was to be Bishop after ••is martyrdome, as it was reuealed vnto him: opta∣••le illud nomen eius quem vid••o in spiritu locū meum ••nere, vbi Christum nactus fuero. Hee giueth them ••e same honor preeminence worth office and dig∣••ty which the Church of Rome now yeeldeth to ••em. All must honor and obey the Bishops. Omnes ••piscopum sequimini vt Christus Patrem. Kings and * 1.67 ••ulers must be ruled by him being greatest in the ••hurch. Honora Deum vt omnium Authorem & Do∣••inum: Episcopum verò vt Principem Sacerdotum, ••iaginem Dei reserentem: Dei quidem, propter princi∣••tum: Christi vero propter Sacerdotium. Honorare ••ortet & Regem: nec enim Rege quisquam praestan∣••r, aut quisquam similis ei in rebus creatis: nec Epis∣••o qui Deo consecratus est pro totius mundi salute, ••icquam maius in Ecclesia. Nec inter principes quis∣quam

similis Regi, qui in pace & optimis legibus subdi∣tos moderatur. Qui honorat Episcopum à Deo honorabi∣tur: sicut qui ignominia afficit illum à Deo punietur. S•• enim Iure censebitur paena dignus, qui aduer sus Rege•• insurgit, vt qui violet bonas legum constitutione•• quanto put at is grauiori subiacebit supplicio, qui sine E¦piscopo aliquid egerit, concordiam rumpens, & decent•• rerum ordinem confundens? Sacerdotium enim est o••¦nium bonorum, quae in hominibus sunt Apex: qui a••¦uersus illud furit, non hominem ignominia afficit s•• Deum, & Christum Iesum primogenitum. Laici Di•• conis subijciantur, Diacom Presbyteris, Presbyteri Epi¦copo, Episcopus Christo. Principes subditi estote Caesa••¦milites * 1.68 principibus, Diaconi Presbyteris, Presbyteri v•• & Diacom at que omnis clerus simul cum omni populo militibus at que principibus sed & Cesare obediant Epi¦copo, Episcopus vero Christo, sicut Patri Christus, & •• vnit as per omnia seruatur. Where wee plainely s•• there was no Princes supremacy in spirituall thin•• in those happy times, but Princes kings and Em••¦rors, as those of the cleargy and all others were s••¦iect and ought obedience to the Bishop, and prei¦hood was the highest and most honorable dign•• in the world. And the honor which was due Kings themselues was inferior to that of Bisho•• Ego dico honorate Deum, vt authorem omnium & ••¦minum, * 1.69 Episcopum autem tanquam Principem Sa••¦dotum, Imaginem Dei ferentem, principatum qui•• secundum Deum, Sacerdotium vero secūdum Christ•• & post hunc honorare oport••t etiam Regem. N••mo e••¦potior est Deo, neque similis illi, neque Episcopo hon••¦bilior, in Ecclesia Sacerdotium Deo gerenti pro mu•• salute, neque Regi quis similis in exercitu, pacem & neuolentiam omnibus principibus cogitanti. Where

giueth an vnanswerable reason of the preeminence of Episcopall dignity before the Regall, though in good Kinge, because this ruleth onely in martiall ••nd temporall affaires, the Bishop in spirituall, the Church of God, his howse and Kingdome. And he ••hargeth all without exception to be subiect, not ••nely to the Bishop, but to Preists and Deacons ••uen vnder paine of eternall damnation. Exitimini * 1.70 ••ubiecti esse Episcopo, & Presbyteris & Diaconis, qui ••im his obedit, obedit Christo qui hos constituit. Qui verò his reluctatur, reluctatur Christo Iesu: qui autem ••on obedit filio, non videbit vitam, sed ira Dei manet ••uper eum. Praefractus enim contentiosus, & superbus ••t qui non obtemperat praestantioribus. And by that ••eading which the Canon law vseth, euen Princes ••nd all not obeying their Bishops are excluded both ••rom the society of the faithfull on earth and the Kingdome of heauen. Si vobis Episcopi, non obedie∣int * 1.71 omnes clerici, omnesque Principes, at que reliqui po∣uli, non solum infames, sed etiam extorres à Regno ••ei, & consortio fidelium, ac à limitibus sanctae Eccle∣••ae alieni erunt: eorum est enim vobis obedire, vt Deo, ••ius legatione fungimini. And he plainely confineth bedience to temporall Princes, that it be not with reiudice of the spirituall, and danger of the soule. ••aesari subiecti estote in ijs in quibus subdi, nullum ani∣••ae * 1.72 periculum est. And saith plainely that a Bishop is ••boue all other principality and power. Quid aliud * 1.73 •• Episcopus, quàm is qui omni Principatu & potestate ••uperior est? And to expresse the lamentable estate ••f them which want true Bishops, Preists, and ••eacons, concludeth, there neither is nor can be ••y true Church, nor communion of Saints with∣••ut them. Sine his Ecclesia electa non est, nulla sine his

Sanctorum congregatio, nulla Sanctorum collectio. An•• setteth downe their holy functions and offices to b•• such, that noe Protestants can possibly clayme t•• haue either Bishop, Preist, Deacō, or other Clearg•• man amonge them. Sine Episcopo, nec Presbyter, n•• * 1.74 Diaconus, n••c Laicus quicquam facit. The Bishop•• saith he, doe baptize, offer sacrifice, giue orders, •• vse Imposition of hands. Baptizant, sacrificāt, eligu•• ordinant, manus imponunt. Nothing is to be done •• the Church without their allowāce, no Sacrame•• ministred, he is dispenser of all spirituall busines, •• * 1.75 is not lawfull for the Preists without his approb••¦tion, to baptize, to offer, to sacrifice, to say Mass•• Sine Episcopo nemo quicquam faciat eorum quae ad E••¦clesiam spectant. Rata Eucharistia habeatur illa q•• sub Episcopo fuerit, vel cui ipse concesserit. Non li•• sine Episcopo baptizare, neque offerre, neque sacrificiu•• immolare, neque dochen celebrare others reade, n•• que Missas celebrare, which is sufficiently express•• and approued in offerre, and sacrificium immola•• before. The Bishops did consecrate Virgins, an•• Mariages made by their warrant. Si quis potest in c••¦stitate * 1.76 permanere, ad honorem carnis Dominicae, vi•• iactantiam: & si idipsum statuatur sine Episcopo c•• ruptum est. D••cet vero, vt & ducentes vxores, & n••¦bentes, cum Episcopi arbitrio coniungantur. The Preis•• * 1.77 besides their preaching, and ministring of Sacr••¦ments, did offer sacrifice, and say Masse, as is befo•• expressed. And the Deacons ministred vnto the ••¦shops, and Preists in their holy sacrifice. Diacon•• Sacerdotum minister. Sacerdotes sacrificant. And w••¦tinge to Sainct Heron a Deacon of the Church •• Antioch hauing immediately spoken before ho•• the Preists did offer sacrifice, he saith, that he d••

••inister to them in the holy Sacrifice, as Sainct Stephen did to Sainct Iames the Apostle, & Preists •• Hierusalem, prouing that they there said Masse, ••s the Preists of Antioch and other Churches did. ••uillis ministras, vt Sanctus ille Stephanus Iacobo & ••esbyteris qui erant Hierosolimis. And in an other e∣••stle saith plainely, that Deacōs ought to doe such ••ty in those misteries to Preists, as Sainct Ste∣••en * 1.78 did to Sainct Iames, Sainct Timothy and S. ••ucius, to Sainct Paul, Sainct Anacletus and Sainct ••lement, to Sainct Peter. Purum & inculpatum mi∣••sterium illis exhibent, vt S. Stephanus Beato Iacobo: ••motheus & Linus, Paulo▪ Anacletus & Clemens ••ero. And expresseth this their office in these plaine ••mes. Oportet Diaconis mysterio••um Christi; per omnia ••cere; nec enim ciborum & po••u••m ministri sunt, sed ••clesiae Dei administratores. The Geeke readinge ••eifely signifieth ministring in the holy sacrifice of ••asse, and so expresseth it selfe in this matter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He re∣••embreth both altar and sacrifice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in as plaine termes, as any present writers of ••e Roman Church now doth; and to manifest he ••h not meane such acts as Protestants terme sa∣••fice, and are so many as the different kindes of ••otion, but onely the externall common sa∣••fice, he saith, there is but one sacrifice and this sa∣••ice the onely flesh and blood of Christ. Vna est * 1.79 •• Christi Iesu Domini nostri, vnus illius sanguis qui •• nobis eff••sus est, vnus panis omnibus confractus, & ••us calix, qui omnibus distributus est, vnum altare •••• Ecclesiae. The prayer and words of a Preists, are * 1.80 ••uch force, that they place Christ among vs. V∣••s siue alterius precatio tā••••irum virium est, vt Chri∣stum••nter

illos statuat. It is a preparatiue of eterni•• a preseruatiue against death, procuring life in G•• and a medicine expelling all euill. Pharmacum •• mortalitatis, mortis antidotum, vitamque in Deo c••¦cilians * 1.81 per I••sum Christum, & medicamentum, o•• expellens mala. The breade or foode of God, heau••¦ly breade, the flesh of Christ the sonne of God, •• * 1.82 blood of Christ. Panis Dei, panis caelestis qui est •• Christi filij Dei, & potus sanguis illius. The Eucha•• which is the flesh of our Sauiour, which suff•• for our sinnes, which his Father raised againe. •• charistia est caro Saluatoris quae pro peccatis n•••• passa est, quam pater sua benignitate suscitauit. T•• holy sacrificing Bishops and Preists, and Dea•• ministring vnto them, in those sacred misteri•• they were farre from the pretended Protes•• cleargy, which haue to their vttermost endea•• euer afflicted such holy Functions, especiall•• England with most bitter edicts and persecuti•• and the sacred Priests of that, & for that onely ••¦fession, with most barbarous and cruell d••athes▪ seing by the most constant Testimony and pra•• of this blessed Apostolike age, no true Church •• or could be without them, no Protestant com•• or congregation, all of them wantinge such •• consecrated Bishops, Preists, and Ecclesias•• persons, and Professors, can possibly haue the •• and Title of a true Church and religion: And •• tending (as they doe, that these sacrificing hol••¦ders, without which no true Church can be, a•• contained in Scripture, They must needs •• They were deliuered vnto the Church, and •• Church well founded in these so essentiall th•• by Tradition. Which they must needs lik••

••raunt of these ensuing doctrines and practises in Religion vsed in the same time, and remembred ••y this and other Apostolike writers of that first ••ge.

First whereas Protestants ascribe iustification to ••nely Faith, being a cheife foundation of their new ••eligion: Sainct Ignatius and this happy age knew ••o such doctrine, but the contrary, That faith was * 1.83 ••ely to begin Iustification, but it was perfected by ••arity and good deeds. Non vos laedet aliqua diabo∣••a cogitatio, si vt Paulus perfectam habueritis in ••ristum & fidem & charitatem, quae initium vitae & ••is est. Principium vitae fides: finis eiusdem charitas. •• ac autem duo quoties in vnum coeunt, Dei hominem ••ficiunt. And againe: Eleemosyna & fide expiantur * 1.84 ••ccata. Praesens labor modicus, multa quae hinc expe∣••atur merces. Nihili pendo supplicia haec, neque tanti ••io vitam meam, vt eam plus amem quam Dominum. ••uare paratum me offero igni, feris, gladijs, cruci, dum∣••do Christum videam Saluatorem & Deum meum. ••secro vos, quot quot paenitentia ductir••dierint ad v∣••atem Ecclesiae, suscipite illos cum omni man suetudi∣•• vt per bonitatem & patientiam resipiscentes ex dia∣••i laqueis, digni iam Christo facti salutem consequan∣•• aternam in regno Christi. Illibatum mihi est ar∣••uum Crux Christi, mors & resurrectio eius, & fides, •• quae cupio iustificari precibus vestris. Qui honorat * 1.85 ••phetum in nomine Prophetae, mercedem Prophetae ac∣••et, nimirum qui honorat vinctum Iesu Christi, ••rtyrum accipiet mercedem. Nihil vobis apud Deum ••ibit eorum, quae in illos contulistis: det vobis Domi∣•• vt inneniatis misericordiam à Domino in illa die. ••inam meus spiritus cum vestro commutari possit, & ••icula haec m••a, quae non fastidistis, nec obea erubui∣stis.

Quare nec de vobis erubescet consummata spes ••¦sus Christus. Precationes vestrae appropinquarunt •• Antiochenam Ecclesiam, & pacem habet. Deposita v••¦stra, * 1.86 sunt opera vestra, vt quae accepistis, eadem dig•• Deo reportetis. Antiochena Ecclesia pacem est nacta p•• orationes vestras, & ego tranquilliori animo factus su•• in securitate Dei, si per passionem Deum assecutus fu•• dis••ipulus inueniar per orationes vestras. Quibus •• * 1.87 Deus inuenire misericordiam à Domino in illa die pr••¦ter of ficium & ministerium erga nos. Orate pro m••, •• * 1.88 in Dei misericordia charitate vestra indigeo, vt dig••¦fiam sorte ad quam assequendam iam destinor, ne rep••¦bus inueniar. Where wee euidently see, by many ••¦stimonies, that the Imagined Protestant faith n••¦ther doth, nor possibly can iustifie any man; b•• charity, almes, pennance, praier and other h•• works, and deeds of Christians, are meritorious •• iustifie them.

And that Protestants paradoxe of the certai•• of Saluation is most certainely false. Which •• confirmeth also in other places, as where he tak•• vpon him the knowledge of the celestiall spir•• their orders, and dignities, yet he plainely mak•• himselfe ignorant of his owne saluation, m•• * 1.89 more not certaine thereof. Our Protesta•• pretend for themselues. Angelicos ordines, Arch•• gelorum militiarumque differentias, thronorum p•• testatumque distantias, principatuum magnific••nt•• Cherubim Seraphimque excell••ntias, spiritus sub••••¦tatem & Domini regnum, & in••omparabil••m Dei ••¦tris omnipotentis diuinitatem; haec ••um nouerim, •• continuo perfectus prorsus ego sum, multa d••sunt•• Deo d••relinquar. Where wee see him further to h•• described the heauenly hierarchy and order••

heauen as Catholiks now doe and Protestants take no notice of them.

And he doth not onely thus describe them, but assureth vs, they know the things on earth, and so by protestant allowance may be praied vnto, as Ca∣tholiks vse, and they condemne. Praecipio tibi coram * 1.90 Deo vniuersorum, & coram Christo praesente, & San∣cto Spiritu & administratorijs Angelorum ordinibus, ••ustodi depositum meum, quod ego & Christus tibi com∣mendauimus. Where the holy Angels doe not onely knowe our actions as Christ and the blessed Tri∣nity doth, but assist and minister vnto vs. And is ••o farre from denying this knowledge, to Saints, & Angels in heauen, that he yeeldeth knowledge of affayres on earth namely of the Passion of Christ euen to the soules which were in Limbus patrum, or * 1.91 Purgatory at that time. Verè crucifixus & mortuus videntibus caelestibus, terrenis & ijs qui sub terra ••detincbantur: caelestibus quidem inspicientibus, ni∣••nirum incorporeis naturis: terrenis verò, vt Iudaeis & Romanis, & caeteris qui tunc temporis crucifixo Domino aderant: subterraneis autem, ijs videlicet, qui plurimi cum Domino resurrexerunt, multa enim, ••nquit, corpora Sanctorum, qui dormierant, cum * 1.92 Domino resurrexerunt, monumentis apertis. Descen∣dit ad infernum solus, regressus est cum multitudi∣••••, & septum illud aeternum rupit, & medium pari••∣••••m illius destruxit. By this wee finde, as Catholicks hold, and Protestants deny, a place where soules were, and whence there is deliuery and redemp∣tion, and not euerduring Torment, and despera∣tion, of the reprobate, and damned in their hell, and place of eternall punishmēt, of which there is no end or freedome to be had, or hoped for. And therefore it's

a place from whence a Ransome will make de¦liuery, and there is no merit or deseruing after thi•• life, as our Protestants most freely graunt.

This freedome of soules from that place of pu∣nishment, purgatory, or howsoeuer wee shall nam•• it, is principally to be procured, and effected, by th•• sacrifices, prayers, almes and other meritoriou•• deeds, and workes of holy Christians still liuing i•• the estate and condition of deseruinge. Such as S▪ Ignatius hath before remembred. And other Apo∣stolike writers of this age, as Sainct Denis the A∣reopagite, and Sainct Clement Schollers of the tw•• greate Apostles Sainct Peter and Sainct Paul, to b•• cited with others in this particular question in th•• proper place thereof, beinge of the same religion i•• all points with Sainct Ignatius, & the holy Churc•• of Christ, doe as plainely expresse, and deliuer fo•• the constant custome practise, and doctrine of, th•• time, to offer sacrifice, pray, and doe other hol•• works, for faithfull people departed out of th•• life, as any learned writer of the present Roma•• Church doth in these dayes. And Sainct Ignati•• with much honor remembreth them, especially S▪ Clement Scholler to Sainct Peter and Paul an•• Pope of Rome Papa beatissimus Clemens Petri •• Pauli Auditor, and testifieth, that he liued in perp••¦tuall * 1.93 chastity, in castitate exegi•• hanc vitam. Whic•• he affirmeth of other Apostolike Preists and B••∣shops of that age Sainct Timothy Sainct Titus •• * 1.94 Euodius his predecessor at Antioche, & of himsel•• in diuers places; So that then neither the Preists •• the Latine or Greeke Church, Antioche beinge th•• cheifest, and where the name of Christians fi•••• began, were maried, but continually liued a••

••heir life time in chastity, in castitate exegerunt hanc vitam.

And therefore they were honored in those dayes, ••nd the holy Maydens which had professed virgi∣••ity, were compared to the Preists in this point ••f perfection, and for it honored as they were. ••as quae in virginitate degunt in pretio habete, velut * 1.95 Christi Sacerdotes. It is manifest, their were Col∣••edges or Nunneries of such vowed and professed ••irgins and Nonnes then. Saluto Collegium virgi∣••um. * 1.96 And they liued in perpetuall virginity. Saluto ••as quae in perpetua degunt virginitate. They were ••rofessed by the Bishop, whether men or women: ••i quis potest in castitate permanere, ad honorem carms ••ominicae, sine iactantia permaneat▪ si idipsum statuatur ••ne Episcopo corruptum est. And of this profession & ••onsecration of virgins, he further putteth them, ••nd all in memory in this manner: virgines agnos∣••ant, * 1.97 cui seipsas consecrarunt.

And he proueth, That it is in the power and free ••ill of man, to doe these, and all holy duties in a Christian life, by the grace of Christ, and noe man ••ecessitated to sinne, heauen and hell good and bad ••n the free will and election of man. Decet non modo * 1.98 vocari Christianos, sed esse, nec enim dici, sed esse, bea∣••os facit. Obseruationi proponitur vita, mors inobedien∣••iae, & singuli, qui hoc aut illud delegerunt, ••n eius quod ••nuenerint locum abituri sunt, fugianius mortem, & eli∣••amus vitam. In hominibus enim geminas not as inue∣••iri dico, & hanc esse veri numismatis, illam vero ad∣vlterimi. Pius homo numisma est à Deo excusum: im∣••ius ementitum, adulterimum, & illegitimum, non à ••eo, sed à diabolo ••ffectum. Non quòd velim dicere ••uas esse hominis naturas, sed vnum esse hominem, qui

iam Dei, iam diabolisit. Si quis pietati studet, Dei ho•• est; si impiè agat, diaboli est: non id factus per natura•• sed animi arbitrium. He proueth that concupiscen•• * 1.99 without consent, condemneth not nor is sinne a•• protestants hold. Cum nulla in vobis sit conscupisce••∣tia, quae vos inquinet, & supplicium adferat, secundu•• Deum viuite. Non vos laedet aliqua diabolica cogitati•• si vt Paulus perfectam habueritis in Christū, & fide•• & charitatem. He hath before in one place spoke•• of foure Sacraments, Baptisme, the Sacrament o•• Christs blessed body and blood, Orders, and Con¦firmation, by al expositors: Baptizant, Sacrifican•• * 1.100 Eligunt, manu•• imponunt. He hath asscribed iustifi∣cation vnto pennance, and so allowed it in that de∣gre••, and although he hath so dignified the virgi∣nall life, and saith it is better praestantius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ * 1.101 then wedlocke, he giueth so much honor vnt•• Marriage, that it was not to be performed withou•• the Bishops assent and allowance. Decet verò v•• * 1.102 & ducentes vxores, & nubentes, cum Episcopi arbi∣trio coniugantur, vt nuptiae iuxta Domini praeceptu•• sint, non autem ad concupiscentiam.

Our protestants generally and absolutely deny these holy Christian doctrines, and practises, to be contained in Scriptures, or to be proued by them; Therefore they must needs yeeld that that prima∣tiue and Apostolike Church by so greate and li∣uing▪ then witnesse, held and professed them by tra∣dition, and certaine it is, that many bookes of Scrip∣ture were neither generally receaued, nor written, when the things were so generally vsed, and pro∣fessed, not onely in the commaundinge Greeke Church of Antioch, where Sainct Peter, S. Paul, S. Euodius and Sainct Ignatius professed, and pra∣ctized

them: Pauli & Petri fuistis discipuli, ne perda∣••••s * 1.103 depositum. Mementore Euodij beatissimi Pastoris ve∣s••••i, qui primus vobis ordinatus est ab Apostolis Anti∣stes▪ Where the disciples were first called Christiās, when Sainct Peter and Sainct Paul came thither, and there founded the Church: Antiochiae primum * 1.104 discipuli appellati sunt Christiam cum Petrus & Pau∣lus fundarent Ecclesiam: But in all the renowned Churches before remembred, and in all the whole Christian world, at that time, by the preachinge and tradition of the holy Apostles, as the same Apo∣stolike man thus witnesseth: Scribo ad vos, monco∣que * 1.105 vt vna praedicatione, vna Eucharistia vtamini. Vna enim est caro Domini nostri Iesu Christi, vnus il∣lius sanguis, qui pro nobis effusus est, vnus item panis omnibus confractus, & vnus calix qui omnibus tributus est: vnum altare omni Ecclesiae, & vnus Episcopus cum presbyterorum collegio, & diaconis. Quandoquidem est vnus est ingenitus Deus & Pater, & vnus vnige∣nitus Filius Deus, verbum & homo, vnus Paracletus Spiritus veritatis, & vna praedicatio & fides vna, & vnum baptisma, & vna Ecclesia, quam suis sudoribus & laboribus fundarunt Sancti Apostoli à fimbus terrae vsque ad fines, in sanguine Christi. Vos itaque oportet vt populum peculiarem, & gentem sanctam omnia per∣ficere concordibus animis in Christo. And directly * 1.106 concludeth, that whosoeuer shall teach otherwise, then the Traditions of the Church be, he is to be accompted a wolfe amonge sheepe, though he be otherwise, a man of credit, fasteth, liueth chastely, doth miracles, and prophecieth: Quicumque dix••rit quippiam praeter ea quae constituta sunt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tamet si fide dignus sit, quamuis signa edat, quamuis prophetet, pro lupo illum habeas qui subouina

pelle exitium pestemque aedfert ouibus. Wee may add•• vnto these greatest solemnities; and festiuall daye•• of the Cristians, receaued in the Church in th•• time by tradition, and not Scripture, and by th•• same authority of tradition without Scripture, th•• feasts & highest festiuities of the Iewes euen thos•• which were solemnely set downe and commaūde•• in Scripture to be religiously obserued, quite eu••¦cuated and vtterly reiected.

The Sabbath which is now our saterday, wa•• with greate ceremony and solemnity deliuered i•• Scripture to be kept euery weeke, and that whic•• wee call sonday was commaunded to be a working day. Yet all Christians in this time, by tradition di•• celebrate that old working day next after the ol•• Sabbath, for our Lords day, consecrated to Christ•• resurrection as the cheifest of all dayes. Post Sabba∣tum * 1.107 omnis Christi amator Dominicum celebret diem, re∣surrectioni consecratam Dominicae, Reginam & prin∣cipem omnium dierum, in qua, & vita nostra exorta est▪ & per Christum mors deuicta: as all Christians now also doe. The feast of Easter was also chaūged, with other solemnities, and they were accompted as cursed persecutors of Christ, and his Apostles, which obserued otherwise, or kept any festiuity o•• the Iewes, although before commaunded in Scrip∣tures. Si quis cum Iudaeis celebrat Pascha, aut Symbol•• * 1.108 festiuitatis corum recipit, particeps est eorum, qui Domi∣num occiderunt, & Apostolos eius. He proueth plaine∣ly, that both the principall feasts and fasts also o•• the Church, as Lent and others were then in vse, by this authority of Tradition: Festiuitates ne dehone∣stetis, * 1.109 quadragesimale iciunium ne spernatis, contine•• enim imitationem conuersationis Dominicae. Post Passio∣nis

Do••••••i••ae hebdomadam ieiunare quartis & sextis 〈…〉〈…〉 negligatis. Si qui•• Dominicam diem ieiunarit, ••ic Christi interfector est. He often there remembreth the perpetuall virginity of the Blessed Virgin M••ry: Mariae Virginitas & admitandu•• ille partus: Virginem esse quae parit. The forme and manner of offering the holy Sacrifice of Christs body and blood, of consecrating Bishops, Preists, and other Clergy men, of ministringe so many Sacraments, as he hath remembred, the publike Church seruice, to which he bindeth all, the order of receauing pe∣ni••ents, the custome and limitation of their vsed f••sts, and whatsoeuer almost appertaining to the holy vse and exercise of Christian Religion in that Apostolike age, was knowne, and practized by this blessed disciple and all Apostolike men which was deliuered and vsed onely by tradition, and so des∣cended to later ages and posterities, no Scripture prescribing Christians, any such requisite instru∣ction, in so necessary and essentiall parts of Reli∣gion▪ or the true practise and profession thereof, to which all true Christians vnder paine, and daunger of euerlasting damnation were bound.

And as Sainct Ignatius, so also testifie the other holy and Apostolike writers of this age as I shall most clearely proue and cite them in euery parti∣cular article, questioned by these Teachers. For this present it will be more then needfull to re∣member what they write hereof in generall termes. Sainct Denis the Areopagite conuerted by Sainct Paul the Apostle, writinge of Christian necessary doctrines, saith plainely that the Apostles deliuered some of them by tradition onely without writinge, as they did some by writinge: partim scriptis partim

non scriptis suis institutionibus ex Sacrosanctis legib•• * 1.110 nobis tradiderunt. And proueth that in this Aposto∣like time, the Christiā mysteries were neither com¦municated by writing nor word for their greate re∣uerence; but to holy and perfect Christians. Vide •••• Sancta Sanctorum enunties; sed reuereberis ea patius▪ & quae occulti Dei sunt; cogniti••ne mentis & ••nimi •• honore habebis ac preteo: ita tamen vt ea & minus per∣fectis non tradas, & cum ijs folis, qui Sancti erunt, cu•• Sancta illustratione, pro sacrarum rerum dignitate com∣munices. And setteth downe expressely. That th•• Apostolike Church then did not permit Cate••h••∣mens, Energumens, or penitents to be present at the the holy misteries. Catechumen••s, & Energ••menos, * 1.111 quique in poenitentia sunt, Sanctae Hiererchiae mos pa••i∣tur quidem audire sacram psalmorum modulationem, diuinamque sacrarum Scripturarum recitationem: a•• sacra autem operae quae deinceps sequuntur, at que myste∣ria spectanda, non eos comiocat, sed perfectos ocul•••• eorum qui digni sunt. And testifieth what greate * 1.112 care the Christians then had, to conceale their ce∣remonies.

Sainct Timothy also, as this holy writer proueth, * 1.113 was of this opinion and practise. S. Hieroth eus also Tutor to Sainct Denis did write a booke of Christians holy traditions. Hierotheus clarissim••s praeeeptor noster elementa Theologica magnac••m la••de collegerit. And this before S. Denis write.

The Apostolike Traditions collected together, and committed to writinge by Sainct Clement Successor to Sainct Peter at Rome, as both he him∣selfe, with other auncient and approued Authors, Greeke and Latine and generall councels witnesse, are so many that a short volume containeth them

••ot, yet in all things condemne Protestant Reli∣••iō, not approuing it in any one Article, wherein it ••ifferreth from Catholiks and the doctrine of the ••resent Roman Church, as will be made euident •• the particular articles hereafter, manifestly ••nowne and confessed by Ruffinus his translation ••nd testimony, to haue bene then, and from the be∣ginninge contained in his workes, and aggreable ••oth with the Apostolike doctrine of this age, and ••ther confessed vnspotted times after, as in the ••ourth hundred yeare of Christ, wherein Ruffinus ••ued, & the Church of Rome at this time, wherein ••ee now liue. I will onely in this place exemplifie •• the publike liturgy, Masse, or Church sacrifice pu∣••lished by him vnto the Church of Christ. Greeks ••atines, French, and our old brittesh antiquities & our Protestants thēselues confesse, That as Peter ••t Antioch, S. Marke at Alexandria, Sainct Iohn ••nd S. Andrew in Asia, So Sainct Clement wrote ••nd published a forme of Masse, and generally all Churches embraced it: Omne sque vniuersae Ec∣••esiae vbicumque sint, per eam quam Sanctus Cle∣••ens conscripsit liturgiam tradiderunt. In this so old, •• vniuersall, so approued, wee finde protection of ••e Angels, Angelorum tutelas, honor to all Saincts, ••atriarks, Prophets, Apostles, Martyrs, Confes∣••ors &c. Sanctis, Patriarchis, Prophetis, Iustis, Apo∣••olis, Martyribus, Confessoribus. Sanctorum martyrum ••emoriam colamus. Prayer for the faithfull deceased. ••roijs, qui in fide quieuerunt, oremus. The Ecclesia∣••icall orders which I haue before remembred from ••ainct Ignatius. That the holy sacrifice was offered ••r all Seruants of God. Offerimus tibi pro omnibus ••ui à saeculo placuerunt tibi. Wee finde virgins, and

liuers in professed chastity. Pro virginibus & castit•• seruātibus. The sacrifice of breade & wine made t•• body & blood of Christ. Corpus Christi, Sang••is Ch••¦sti. Epifcopus det oblationē d••cens, corpus Christi, & •• mens dicat Amen. Diaconus teneat calicem, & qua•• tradit, dicat. Sanguis Christ••, calix vitae, & bibens ••¦cat Amen. And this very body and blood of Ch•• were receaued by the Cōmunicants, those kept •• in godlinesse, procured remission of their sinn•• percepto pretioso corpore, & pretioso sanguine Chri•• gratias agamus ei, qui dignos nos reddidit precipie•• Sancta eius mysteria, Arogemus vt non in Iudici•• sed in salutem nobis fiant in v••ilitatem animae, & ••¦poris, in custodiam pietatis, in remissionem peccator•• in vitam futuri saeculi. The Preists which s•• Masse, were adorned with a sacrificing vestime•• signed themselues with the signe of the crosse, •• so came to the altar. Orans pontifex vna cum Sacer••¦tibus; * 1.114 induensque vestem splendidam, & stans ad a••¦re, trophaeo crucis se consignans infronte.

That the holy traditions could not but be fro•• the Apostles, from whom Sainct Clement ••¦ceaued them, both Sainct Proclus and other w••¦nesses without exception giue vs able testimo•• multi diuini Pastores, qui Apostolis successerunt sa••¦rum diuinae liturgiae misteriorum rationem explicant•• scriptis mandatam Ecclesiae tradiderunt, in quibus ••••¦mi & clarissimi sunt S. Clemens, summi illius Apo••••¦lorum discipulus, & successor, qui sacro sancta illa ••••¦steria, à sanctis Apostolis sibi reuelata in lucem e••¦dit.

Our old brittish manuscript of the first instit••¦tion of the Ecclesiasticall office especially in Fra•• and Britaine most concerninge vs euen as our Pr••¦••stāt

Antiquaries intitle it, prima Institutio & varie∣•••• * 1.115 Ecclesiastici scruitij, praecipue in Britannia & Gal∣••ae, doth also assure vs, That S. Trophimus, Sainct ••hotinus, and others, disciples of the Apostles, which Antiquaries agree, Sainct Clement sent into ••raunce and these parts) did vse this Romane forme ••f Masse, digested by Sainct Clement, and in the ••rench persecution it was carried to him againe at ••ome to be perused. Beatus Trophimus Episcopus Arelatensis, & Sanctus Photinus Martyr & Episcopus ••ugdunensis, discipulus S. Petri Apostoli cursum Ro∣••anum in Gallijs tradiderunt. Inde postea relatione beati ••hotini Martyris cum quadraginta & octo Martyribus ••etrusi in ergastulum, ad beatum Clementem quartum ••ci, successorem beati Petri Apostoli deportauerunt. Where it hath the warrant and testimony of the ••ost glorious Apostolike men and Martyrs in ••his part of the world. All the formes and Orders ••f Masse, ascribed to the Apostles, to Sainct Basil, ••ainct Chrysostome, and whosoeuer Greeke or ••atine, conspire and agree with this of Sainct Cle∣••ent in all and euery tradition denied by our Pro∣••estants, and vsed by him. Sainct Denis the Areo∣••agite, and Sainct Martiall whom with others he ••ent into Fraunce renowned among the Apostolike writers of this time, haue the same and more. I haue ••lready spoken of Sainct Denis, and shall more spe∣••ially hereafter. Sainct Martiall, who saith he was present at Christs Ascension in heauen: Testes su∣••us, * 1.116 quia eum ascendere in coelum vidimus, He testi∣••ieth that the Priests then ministred life in their ••oly sacrifice, Sacerdotes Dei omnipotentis vitam tri∣••uunt in calice & viuo pane. Sacrificium Deo Creatori ••ffertur in ara. Sacrifice on the Altar. The Altar de∣dicated

to God and Sainct Stephen. Dedicata in ••¦mine Domini Dei Israel & ipsius testus Stephani. T•• sacrifice was the body and blood of Christ offe•• by the Masse: cuius (Christ) corpus & sanguinem vitam aeternam offerimus, for obtaining life. T•• same body of Christ which the Iewes crucified •• offered in Masse, and for to obtaine eternall life, a•• Christ so ordained and Instituted. Quod Iudaei •• inuidiam immolaucrunt, nos causa salutis nostrae in •• sanctificata proponimus, scientes hoc solo remcdio n•• vitam praestandam, & mortem effugandam. Hoc e•• ipse Dominus noster iussit nos agere in sui commemo••¦tionem. He giueth as much power and reuerence•• * 1.117 the crosse of Christ, signe, and vse thereof as. S. C••¦ment did, or any learned Catholike now do•• Cruce Domini semper in mente, in ore, in signo ten•• Crux enim Domini armatura vestra inuicta contra S••¦thanam, gal••a custodiens caput, lorica protegens pect•• clypeus tela maligni repellens, gladius iniquitatem •• angelicas insidias peruersae potestatis sibi propinqu•• nullo modo Sinens. Hoc solo signo caelestis victoria d•• est nobis; & per crucem baptisma Dei sanctificatum e•• He teacheth that the Church of Christ shall ne•• * 1.118 fayle: firma Ecclesia Dei & Christi, nec cadere, nec d••¦rumpi poterit vnquam.

He affirmeth, Christ cōstituted three degrees, t•• * 1.119 married, widowhood, better, viduitatem in pr••¦mio maiori, virginity the third, most excellent, an•• angelike, tertium excellentem gradum honestatis •• virginitate demonstrate nobis perfectum, & per oni•• similē angelicae dignitati. And that it was then vowe•• euen by such as were espoused, as namely by S. V••¦leria Virgin and Martyr, spouse of the King the•• called Stephen by S. Martial his preaching: Vir••

••aleria sponsa Regis terrestris, sed melius sponsa Re∣••is coelestis, quae per meam praedicationem, virginitatem ••entis & corporis Deo deuouerat, gladio decollata. * 1.120 That S. Lazarus whom Christ raised from death, ••ishop of Marsiles, said Masse in the same manner, •• S. Maximus also, both the French Antiquities, •• their sacrifying or massing vestures still reserued •• the Cathedrall Church there, are sufficient testi∣••onys: in cathedrali Basilica, & caput, & vestes in qui∣••s Missas celebrabat adhuc bodie conseruantur & mon∣••antur. S. Martha Sister of S. Mary Magdalen ••ad many Virgins and Nunnes with her, and S. ••onto 70. Monkes in one place, in an other 300. ••o in all other Apostolike Persons in Fraunce ag∣••eeing in the same onely true profession of Reli∣••on. For Britaine it is euident before, it receaued ••hristianity before the Scripture of the new Testa∣••ent was either receaued, knowne of, or for the ••ost part written. And yet the Christians here ••aied vnto Saincts, and Angels, for the dead, reue∣••nced the signe of the crosse, & other holy Images, ••d sacred Reliks, said, or heard Masse, and pra∣••ized other Christian rites and duties, which pro∣••stants deny to be contained in, or proued by ••cripture.

Tertullian lyuing and writing as many testifie, ••en Protestants, before Pope Eleutherius time, * 1.121 ••d witnessing Britayne had in his dayes receaued ••e faith of Christ euen in those parts thereof whe∣••er the Pagan Romans could neuer come, loca ••omanis inaccessa, speaketh of the traditions before ••membred, as both his owne works, Catholiks ••d Protestants proue in these words: Tertullianus •• genere de doctrina suae aetatis inquit eam consentire

cum Ecclesijs Apostolicis, eamque consensum & c•• cordiam communem esse omniū Ecclesiarum in Europ•• in Asia, & in Africatestatur: That this the doctrine his time did agree with all Apostolike Churches: tha•• was the common consent and concordance of all •• Churches in Europe, in Asia & in Afrike. And thou•• wee assigne a somewhat later time to Tertullian, others doe in the later end of the second age, •• when he so confidently and generally assign•• this common consent of all Churches of Britai•• Fraunce, Spaine Italy all Europe Asia and Afri•• in these holy Christian doctrines thus impugned Protestants, hauing therein the consent of all A••¦stolik Churches, wee must needs say, whether t•• were receaued, and professed from Scriptures, Traditions, being longe before any generall Co••¦cels kept, by the generall confessed rule of the ••¦thers and Protestants before, they must need•• deliuered by authority of the Apostles: non •• authoritate Apostolica traditum certissimè creditur••

And the first receauing of the holy Scripture•• Britayne which wee finde in Antiquities, was in •• time of Pope Eleutherius, and from the Churc•• Rome, the same Catalogue of Scriptures it t•• vsed and still vseth, as wee finde in the epistl•• * 1.122 that holy Pope to Kinge Lucius: suscepistis n•• miseratione diuina in Regno Britaniae legem & fi•• Christi. Habetis penes vos in Regno vtramque pagi•• You haue there in your Kingdome both testament•• our Protestants translate it, or, both parts of Scriptur••

THE THIRD CHAPTER.

The 7. 8. 9. 10. Articles examined; and wherein they differ from the present Romane Church, con∣demned by this first Apostolike age.

HAVING thus absolutely, and at large con∣futed and ouerthrowne by the Apostolike ••ge, the last Article, the erroneous ground of all ••rotestant Religion, wee may be more breife in ••he rest, being all at the least generally confuted ••nd ouerthrowne in their false foundation, so de∣••royed. And vntill wee come to their 11. Article ••tituled: of the Iustification of man: It may be que∣••ioned, whether any of them doth in common, and ••robable construction, and meaninge, oppose the ••oman Church or no. And for the two next, the 7. ••nd 8. Articles, it is most certaine and euident, the ••rst of them being intituled: of the old testament, only ••acheth, The old Testament is not contrary to the new. ••nd the other stiled, of the three Creeds, is in t••e ••me condition, onely affirming, The three Creedes, ••icene▪ Creede, Athanasius Creede, and t•••••• ••hich is ••mmonly called the Apostles Creede, ought throughly •• be receaued and beleeued. But the reason hereof, ••hich thus they yeeld: for they may be proued by most ••rtaine warrantes of holy Scripture, is both before ••onfuted, & very friuolous, for neither is the Scrip∣••re the compleate Rule of Religion, neither was ••e Scriptures of the new testament written, when ••e Apostles deliuered their Creede, to the Church, ••or the Scriptures agreed vpon, vntill after both ••e Creedes of the Nicene Councell, and Sainct

Athanasius were generally receaued and profess•• by all Catholiks, as is already made manifest, eue•• by Protestants themselues aswell as other Autho•• of more worthy credit. The next Article is int••¦tuled: of Originall or birth sinne. And was expresse•• concluded by them against the Pelagians, denyi•• originall sinne in man, as they expoūd themselu•• naming the Pelagians, and their heresie there, wi•• a confutation of it in their proceedings, holdi•• that Originall sinne in those that be not baptize•• deserueth Gods wrath and damnation. Yet in the l•• and concluding words of the Article, their phra•• of speach hath perhaps giuen occasion to some p••¦ritane Nouelists, to thinke they held as these m•• Caluin and such doe, that concupiscence witho•• assent is sinne, The words be: Although there is •• * 1.123 cond••mnation for them that beleeue, and are baptiz•• yet the Apostle doth confesse, that concupiscence & l•• * 1.124 hath of it selfe the nature of sinne.

A Puritane glosser vpon this place saith: Con••¦piscence, euen in the regenerate, is sinn••. Among fo••¦t••ene Protestant Confessions he citeth but two f•• his opinion by his owne exposition, And so seau•• to one by his owne argument of Protestant auth••¦rity, he is deceaued. And the Puritan Heluetian ••¦sembly * 1.125 ruled by Caluine, holdeth this besides t•• other errour, which our English Protestants de•• in ther next article, that man hath not free will •• doe well, or fly sinne. And he plainely confesse•• that all the primatiue Fathers, sufficient for t•• purpose, are against him, holding concupiscen•• without assent to be no sinne. Omnium sentent•••• So do our English Puritans also, which hold th•• errour, acknowledge, and it is apparant euen ••

••e words of this article before related, that the En∣••ish Protestants doe no otherwise terme cōcupis∣••nce sinne, then materially as the Apostle doth, ••hose onely authority they vse in that matter, and ••ot properly and formally, as sinne is truely and •• right sense vsed, and taken, hauing liberty and ••nsent of minde annexed vnto it; otherwise In∣••nts, Ideots, frantike madde men without iudg∣••ent, and men sleepinge, doinge the materiall part •• things sinfull, should also sinne: or if the flesh of •• selfe, the vegetatiue or sensitiue power abstra∣••ing from reason could sinne, creatures onely ha∣••ng beeing, vegetation, and sense might and should ••nne, equally, as those that be reasonable: Beasts, ••shes, fowles, plants, herbes and trees would be ••oth capable and guilty of sinne.

And our English Protestants in their commu∣••on booke of as greate credit, and approued by as ••reate authority with them, and their Religion, as ••ese articles, acknowledge that the baptized are deade * 1.126 •• sinne. And the whole body of sinne is vtterly aboli∣••ed in them. They promise and vowe to for sake the ••uill, and all his workes, the carnall desires of the flesh, ••d not to followe, and be ledde by them, obediently to ••epe Gods commaundements.

Therefore I dare not say, that the Parlament ••rotestants of England doe, or by their religion ••ould professe, that condemned errour, which hol∣••eth concupiscence without assent to be truely ••nne. And all auncient expositors of holy Scrip∣••re both of the Greeke, and Latine Church, doe ••pounde the Apostle in the place insinuated in ••is Article, to speake of sinne onely materially, & ••ot properly when he termeth concupiscence by ••at name.

This is confessed by the professors of this ••¦rour before, and the name of the Fathers are nee••¦lesse, and too many to be cited in a confessed cau•• And wee haue the Catholike doctrine in t•• point deliuered and taught by Apostolike men •• this age. Sainct Ignatius proueth, that concup¦cence without assent defileth not: cum nulla in v•••• * 1.127 sit concupiscentia, quae vos inquinet, & supplicium ••¦ferat, profectò secundum Deum viuitis. And Rab•• Moses Hadarsan proueth the same, for the true b•• leeuing Iewes: & quod iam scriptum est: & ad te c••¦cupi scentia * 1.128 peccati, scilicet, quod est figmentum mal•• iugiter concupiscens, & affectans, & tu dominabe•• illius, hoc est, si volueris praeualebis aduersus eum. A•• all the holy writers of this time affirme the sam•• when they teach, that free will is in man, & sin•• is not contradicted without it, nor can be, where, •• when it doth not consent. Which cannot possib•• be in the first motions of concupiscence, by co••¦mon experience, Iudgment and agreement of a•• arisinge both without and against the will and •• berty of man.

First Sainct Ignatius who hath so plainely test••¦fied before, that concupiscence not consented vnt•• doth not defile, and so cannot be sinne, proueth als•• abseruationi proponitur vita, mors obedientiae & si••¦guli * 1.129 qui hoc aut illud elegerint in eius quod inu••ner•• locum abituri sunt: fugiamus mortem, & eligamus v••¦tam, That to sinne or not sinne, to haue life •• death, is in the power and will of Christians. A•• againe, most plainely that sinne is not without fre•• will. Si quis piet ati studet, Dei homo est;, si impiè ag•• diaboli est: non td factus per naturam, sed animi arb••¦trium. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Sainct Clement disciple and Successor to Sainct ••eter the Apostle speaketh as plainely, or rather ••ore, both in Sainct Peters and his owne words & ••pinion and all true beleeuers: liberi sumus arbitrij, * 1.130 ••uia liberum est animo, in quani velit partem declinare ••dicium suum, & quam probauerit, eligere viam, con∣••at euidenter inesse hominibus arbitrij libertatem. And * 1.131 ••ffirmeth plainely, that they which should deny ••ree-will in man, consequently should say that God could not iudge and condemne men for any ••inge termed sinnes: all ciuill courts, lawes, and ••ustice should cease, there should be no goodnesse ••o wickednesse no sinne, no vertue, nor God at all. Quomodo Deus iudicat secundum veritatem vnum∣••uemque pro actibus suis, si agere aliquid in potestate ••on habuit? Hoc siteneatur, conuulsa sunt omnia; fru∣••ra ••rit studium sectandi meliora: sed & Iudices saeculi ••ustra legibus praesunt, & puniunt eos qui malè agunt: ••on enim in sua potestate habuerunt vt non peccarent. •• ana erunt & Iura populorum, quae malis actibus poenas ••atuunt: miseri erunt & qui seruant cum labore iusti∣••am: beati verò illi qui in delicijs positi cum luxuria & ••celere viuentes tyrannidem tenent. Secundum haec er∣••o nec iustitia erit, nec bonitas, nec vlla virtus, &, vt ••vis, nec Deus. Est ergo in potestate vniuscuiusque, quia * 1.132 ••beri arbitrij factus est homo, vtrum nobis velit audire ••d vitā, an daemonibus ad interitū. And defineth free∣••ill to be an essentiall and vnseparable power of ••he soule of man, to yeeld to whatsoeuer acts it ••ill: Arbitrij potestas est sensus animae habens * 1.133 ••irtutem quam possit ad quos velit actus incli∣••ari.

Sainct Denis the Arepagite is plaine of the same ••pinion, and calleth that which wee commonly

terme freewill, electiualibertas, electiue liberty, a•• that man hath such power in himselfe. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.134 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This was the constant and receaued opinion, •• doctrine both of Iewes and gentiles also: for t•• first, their Rabbines, Rabbi Moses Hadarsa•• Rabbi Akiba, Philo, Rabbi Moses ben-Maimo•• Iosephus, Rabbi Iudas with others doe aboundan••¦ly proue it. So doth Sainct Clement reciting the ••¦stimony of Simon Magus, professor of the aduer•• errour, confessing it was the receaued doctrine •• the Iewes, though he singularly denied it. Sim•• Magus inquit ad P••trum: quoniam Hebraeis ista ma••¦dantur, velut rectè scientibus Deum, & opinantib•• quod vnusquisque in suo arbitrio habeat agere •• de quibus iudicandus est; mihi autem ab illis discrep•• sententia.

Iosephus, Sainct Epiphanius and others pro•• the same, and put such Iewes as held otherwise i•• the number of heretiks. So Plutarch, Clemens A¦lexandrinus and others proue of the Gentiles test••¦fying how Heraclitus was singular among them▪ for the contrary errour, & Plato proued inuincibl•• the truth of the Christian Catholike doctrine i•• this point, otherwise, God should because of sinne which he possibly could not be. Liberum autem arbi∣trium Plato per haec ostendit: virtus autem non par•• alterius dominio, quam prout vnusquisque vel hono∣rauerit, vel despexerit, erit eius particeps. Eius qui ele∣gerit, culpae non potest in Deum causa conferri: Deu•• enim nunquam est causa malorum.

Thus generally and confidently the doctrine o•• free will was receaued and professed in this first ag•• in the same manner as the present Roman Churc••

••w doth, approuing and requiring also the neces∣••y of grace, and not excluding it, as the Pelagian ••retiks first did, some hundreds of yeares after, and ••t makinge mens actions meritorious, but as they ••ere assisted by grace. Nihil meritis vestris ascriba∣••, * 1.135 quasi non egentes Dei gratia: quia sine Deo nihil po∣••tis facere.

And in this sense the Protestant Article of free∣••ill receaueth this doctrine, & their writers admit ••in these Termes: wee deny not, that it is in the power * 1.136 •• man, to make choyce of life, wee acknowledge, that the ••ult is in euery mā, that is not saued. Wee say with Au∣••n both in words & meaning that true Religion neither ••nies free will, either to a good or badd life. As S. Ber∣••ard saith, there is a threefold freedome, from necessity ••om sinne, from misery. The first of nature, the seconde •• grace, the third of glory. In the first from the bondage •• coaction, the will is free in its owne nature, and hath ••wer ouer it selfe. That freedome by which the will of ••an is named free is the first. And thereof wee dare say, ••at the wicked want not the freedome of will.

Thus they write publish and approue with their ••uthority to be the doctrine and allowed opinion ••f English Protestants in this matter. Our prima∣••ue Christian Britans of this first age could neither ••earne of their first Apostles, and Fathers in Christ, ••or professe any other doctrine, or opinion in this ••oint: for Sainct Peter being the first founder of ••heir Church, and faith, could deliuer no other in ••his matter to them, then he had taught at An∣••ioch, and Rome, and recommended to his two ••lorious Successors S. Ignatius and S. Clement in ••hose two highest Apostolike Sees.

And Sainct Clement either preached here in

Britaine, or as he expressely deliuereth, by cha•• * 1.137 giuen, and committed to him by Sainct Peter, •• send learned Bishops into all these westerne p•• where Sainct Peter had not ordained such bef•• And for Sainct Ioseph of Aramathia and his h•• company, who made free choyce and election, •• the loue of Christ, to forsake contry, kindred •• all temporall goods, and trauayle so many th••¦sands of myles into the end of the knowne wo•• to liue and dye there, in such austerity and S••¦ctity of life as they practized lyuing here, they m•• of necessity, be professours, as they were renow•• Examplars in this businesse. And that the Brit•• * 1.138 then generally that were conuerted, so profess•• with the whole Christian world, Tertullian an ••¦deniable teacher of this doctrine in many places, ••¦stifieth of it, as of others before, that all Apostoli•• Churches, Europe, Asie, and Afrike agreed the•• in. And it so continued euer in Britaine in su•• manner that afterwards Pelagius the heretike ••¦tolled it to much, and was therefore both by B••¦tans and all other Catholiks condemned and d•• tested for an heretike, for so enabling it, without ••¦sistance of grace. All writers, Catholike and Pr••¦testants thus agreeing.

THE FOVRTH CHAPTER.

The 11. Article, of the Iustification of man, ex••¦mined, and condemned by the Apostolike Fathers of this first age.

THEIR next 11. Article is intituled: of the i••¦stification of man: and expressed in these words

••e are accompted righteous before God, onely for the ••rit of our Lord, and Sauiour Iesus Christ, by faith, ••d not for our owne workes, or deseruings. Wherefore ••at wee are iustified by faith onely, is a most whole some ••ctrine, and very full of comfort, as more largely is ex∣••ssed in the homily of Iustification.

This is the whole article, and the doctrine there∣••, that wee are iustified by faith onely, is before ••ndemned by Sainct Ignatius and the Apostolike * 1.139 ••ctrine of this first age, affirming, that faith is ••ely the beginninge of mans perfection or iustice, ••d charity doth perfect it, without which a man •• not iustified. Principium vitae fides: finis eius cha∣••as: haec autem duo quoties in vnum coeunt, Dei ho∣••nem perficiunt. He saith also, that sinnes be taken way by almes, and faith, and not by faith onely, •• this article speakes. Eleemosina & fide expiantur ••ccata. And though a man be otherwise faithfull, * 1.140 ••steth, liueth in virginity, worketh wonders, and ••ophecieth, yet if he keepe not the constitutions ••f the Church, he is to be esteemed as a wolfe ••mong sheepe. Quicunque dixerit quippiam praeter ca ••uae constituta sunt: tametsi fide dignus sit, quamuis ••iunat, quāuis in virginitate degat, quamuis signaedat, ••uamuis prophetet, pro lupo illum habeas qui sub ouina ••elle exitium pestemque adfert ouibus. All men agree, ••ainct Ignatius was a true beleeuer, yet writing to * 1.141 ••he Philadelphians, he confesseth he was not there∣••y sure of his saluation, as Protestants say they are, ••ut desired to be perfected by their prayers. In Do∣••ino Iesu vinctus, necdum perfectus sum, sed precatio vestra ad Deum me perficiet, vt id consequar, ad quod vocatus sum. He professeth that he beleeued in Christ, as he ought to doe, yet desired to be iustified

by others prayers. Iesus mihi pro Archiuis est; q•• nolle audire, manifesta pernicies est. Illibatum mihi •• archiuū, crux eius, & mors, & resurrectio eius, & fi•• horum, per quae cupio iustificari precationibus vestris.

True it is Sainct Ignatius citeth and approu•• that saying of scripture, Iustus ex fide viuit, the i•• man liueth by faith, which the Protestants make•• a ground of their errour, in this question, but he ••¦ueth not that prerogatiue vnto it, which they do•• either to iustifie onely, or at all, but to be necessa•• to iustification, as all true Catholiks cōfesse, & th•• no man can be iustified without it, neither doth •• meane the Protestants pretended presumptio•• faith, or such as is singular to any sect, but the co••¦mon faith of the vniuersall Church of God; y•• in the same place ascribeth iustificatiō to constan•• in goodnesse, doing and suffering for the loue •• God, and louinge him aboue our selues and a•• other things. Nihili pendo supplicia haec, neque ta•• facio vitam meam, vt eamplus amem quam Dominu•• Quare paratum me offero igni, feris, gladijs, cruci, du•• * 1.142 modo Christū videam, Saluatorem & Deum meum, q•• propter me mortuus est, obs••cro vos ego vinctus Chr••¦sti state in fide; este constantes, quia iustus ex fide vi•••• estote immobiles, quia Dominus habitare facit vn•••• moris in Domino.

That faith where there is but one preachin•• thereof, one Church founded by the Apostles in a•• the world, where the professours liue in one vnity haue one altare, one sacrifice: vna praedicatio, & v••¦na fides, & vnum baptisma, & vna Ecclesia qua•• * 1.143 suis sudoribus & laboribus fundarunt Sancti. Aposto•• à finibus terrae vsque ad fines in sanguine Christi: v•• oportet vt populum peculiarem & gentem Sanctam, om∣••ia

perficere concordibus animis in Christo. Vna est caro ••omini nostri Iesu Christi, vnus illius sanguis, vnum ••tare omni Ecclesiae. And yet the true vniuersall, and ••atholike faith which all Protestants and parti∣••lar sectaries doe want, though it is so necessary •• saluation, that no King, Prince, Prelate, Poten∣••te or whosoeuer can be iustified and saued with∣••ut it, yet of it selfe, without hope, charity, and loue ••f God and our neighbour, which bringeth all ••ood vnto vs, and the keeping of Gods commaun∣••ements, such faith, neither saueth, nor iustifieth. ••emo erret, nisi crediderit Iesum Christum in carne ••nuersatum, & crucem illius confessus fuerit, & pas∣••nem * 1.144 & sanguinem quem effudit pro mundi salute, ••n assequetur vitam aeternam, siue Rex fuerit, siue Sa∣••dos, siue princeps, siue priuatus homo, siue Dominus, ••e seruus, siue vir, siue foemina. Qui capit, capiat, qui ••dit, audiat. Locus, dignitas, diuitiae neminem efferant, ••obilitas & paupertas neminem deijciant. Totum ••mque & praecipuum, est fides in Deum, & spes in ••ristum, & fruitio eorum quae expectamus bonorum ••aritas in Deum & proximum. Diliges enim Domi∣••m Deum tuum extoto corde tuo, & proximum tuum ••ut teipsum. Et Dominus inquit: haec est vita aeterna, •• cognoscant te solum verum Deum, & quem misisti ••um Christum. Et mandatum nouum do vobis, vt di∣••atis vos mutuo. In his duobus mandatis pendet tota •• & Prophetae. Sainct Clement teacheth the same ••ctrine, assuring vs, that Christ was so farre from ••ching, that man is to be iustified onely by faith, ••he lawe of the ghospell, that he tyeth vs to more ••ct lawes, and commaundements then vnder the ••e of Moyses. Qui tunc homicidium interdixit, nunc ••am iram t••nere concitatam: qui tunc adulterium,

nunc prauam quoque cupiditatem: l••gem natural••m ••¦sustulit, * 1.145 sed confirmauit. Qui dixit diliges proxi•• tuum, idem in Euangelio ait renouandi gratia, ma••¦tum nouum do vobis, vt diligatis inuic••m. And ••¦ching the way and meanes, how wee should •• made friends with God, and so be iustified, he••¦leth vs, that this friendship is to be procured by ••¦uing well, and obaying his will, which is the la•• all liuing men. vt tendamus ad amicitiam Condit••¦amicitia * 1.146 autem efficitur benè viuendo, & vol•••• eius obediendo, quae voluntas omnium viuentium •• est.

The like hath Sainct Martiall, vtterly cond••¦ning all such presumption as is in the preten•• Protestant iustifying faith, teaching, and direct•• to obay the will of God, in holy words, and g•• workes. Vobis est testis scutator renum & cordiu•• eius * 1.147 obedientia nihil arroganter, nihil superbè, nih•••• merè praesumere, sed tanquam pusillus grex Dei •• luntatem eius adimplere studete, in verbis Sancti•• operibus honis. Where wee euidently see that •• will of God is not fulfilled, nor iustice wrough•• onely faith, but holy speaking, and doing g•• workes.

Sainct Denis the Areopagite saith, that •• knew well, and therein agreed with the di•• Scriptures, that euery one was to be rewarded ••¦cording to his worthinesse, or deseruing. Probè•• * 1.148 scriptis diuinis assentiens, vnumquemque prae•• accepturum pro dignitate. And addeth, that euery shop or learned Preist being the Interpretor o•• nine things, doth learne from holy Scriptures, •• euerlasting life and happenesse is with most •• measure giuen vnto men according to their d••¦••ings,

and merits. Diuinus Antistes, interpres diui∣••orum iudiciorum, didicit à scriptis quae diuinitùs pro∣••ita sunt, clarissimam diuinamque vitam pro dignitate ••c meritis, iustissimis lancibus tribui.

Sainct Polycarpe in his Epistle, which Sainct * 1.149 ••eneus, Eusebius, and others cite and approue, doth ••istinguish faith and iustice, in Christians, and ••heweth that holy men that are saued, obtayned ••lory, by such distinct iustice and sufferings for Christ. Hi omnes qui non in vacuum cucurrerunt, sed in ••de & iustitia, & ad debitum sibi locum cum Domino, ••ui & compassi sunt, abierunt. And this glory was ••ue vnto them, for such iustice, and sufferings.

Sainct Iustine in his publike Apologie, for all * 1.150 Christians to the Emperour, protesteth, that all ••ood Christians euer from the beginning so held, ••ued and practised, that men were punished or re∣••arded, according to the worth and dignity of their ••eeds, and the Prophets before the Apostles so ••aught. Hoc etiam explicamus, nos supplicia & poenas, ••tque praemia pro dignitate actionum redditum iri, à ••rophetis didicisse, idque vere enuntiamus.

That this article of Catholike Religion was pro∣••essed and practiezed here also, it is euident, being ••he vniuersall doctrine and profession of the whole Catholike Church, as before appeareth. And for ••hat this Kingdome being so remote a nation ••rom Hierusalem, Rome, Antioch, and other cheife ••laces, where Christian Religion then most flori∣••hed, and those glories of the world whose autho∣••ities I haue cited, and such others as then florished, ••ust needs receaue their faith from them, and ••hence, and be of the same minde and opinion with ••hem herein.

And to examplifie onely in particular in th•• which our Protestant antiquaries confesse to h•• beene Christians of or in this nation in this ag•• Sainct Beatus a noble Britan, Sainct Ioseph of ••∣romathia who buried Christ, and his holy comp••¦nions, which conuersed with the Apostles, and t•• * 1.151 Apostolike Doctors remembred they thought •• faith onely to be it by which men were iustifi•• as these Protestants hold, but liued in most strict •• penitentiall life, all their dayes, in watchings, f••¦stings and prayers, so seruing God, the bless•• Virgin Mary, with other Saincts, and Angels. V••¦gilijs Ieiunijs & orationibus vacantes, Deo & Be•• Virgini deuota exhibent••s obsequia. Their reueren•• which they vsed to the holy reliks, which th•• brought with them, spoken of before, and to t•• crosse and other Christian Images, ther building •• chappell in honour of the blessed Virgin Mary, •• the admonishment of S. Gabriell the Archange•• Archangeli Gabrielis admonitu, their poore, chast•• and obedient religious life, foresaking all, eu•• their wiues, Sainct Ioseph bringing his wise i•• Britaine as these antiquities say, and leauing h•• and all wordly comforts for the loue of Chris•• proue sufficiently vnto vs, they were not of o•• Protestant profession, that onely faith did iustif•• and that there was no Iustice, merit, or reward b•• and for good workes, holynesse and perfection •• lyuinge well.

THE V. CHAPTER.

The 12. Article examined, and in whatsoeuer dif∣fering from the present Romane Church, con∣demned by the Apostolike age. So of the 13. and 14. Articles.

AND by this, their next article also is plainely confuted: the title thereof is: of good workes: and the whole article as followeth: Albeit that good works, which are the fruites of faith, and follow after iustification, cannot put away our sinnes, and endure the s••uerity of Gods Iudgment: yet are they pleasing & acceptable to God in Christ, and doe springe out necessa∣rily of a true and liuely faith, in so much that by them a ••iuely faith may be as euidently knowne, as a tree dis∣••erned by the fruite. For it is euidently proued be∣fore, that good workes done in grace, doe iustifie, by the common doctrine and practise of this Apo∣stolike time, or else man could not possibly be iu∣stified at all, but notwithstanding the incarnation, ••abours, and passion of Christ, man should still be without iustification and remaine in sinne, and vn∣••ustice: for all haue agreed, that faith alone or onely, doth not iustifie: then if wee take iustificatiō away from our holy Christian Sacraments, which be good workes, and from all other good workes, as this article doth, and the other before likewise did, Christians haue no meanes to be iustified, either by good workes, or without good workes. * 1.152

And besides that which is said already, in this matter, and reason conuinceth so, Sainct Peter the Apostle in his publike sermon, and Sainct Clement

the Register and publisher thereof, doe prou•• it in his manner: confertur meritum homini p•• bonis gestis; sed si ita gerantur, sicut Deus iubet. De•• autem iussit omnem colentem se, baptismo consigna•• And otherwise a man cannot be saued, neither iu∣stified, for the iust shall be saued: ita peruenire poter•• and salutem: aliter verò impossibile est. Sic enim nob•• cum Sacramento, verus Propheta testatus est dicen•• Amen dico vobis, nisi quis denuò renatus fuerit ex ••∣qua, non introibit in regna caelorum. Est in aquis ist•• misericordiae vis quaedam, quae ex initio ferebatur sup•• eos, & agnoscit eos, qui baptizantur sub appellatio•• triplicis Sacramenti, & eripuit eos de supplicijs futuri•• quasi donum quoddam offerens Deo, animas per baptis••∣mum consecratas. Confugit•• ad aquas istas, solae s•• enim quae possint vim futuri ignis extinguere Baptis¦mum per omnia necessarius est: Iniusto, vt peccatorum q•• gessit in ignorantia remissio concedatur. Cum regener¦tus fueris per aquam, ex operibus bonis ostende te in ••¦militudinem eius qui te genuit patris. Agnouisti eni•• Deum, honora patrem: honor autem eius est, vt ita v••¦uas, sicut ipse vult. Vult autem ita viuere vt homi••¦dium, adulterium nescias: odium, auaritiam fugias: ir•• superbiam, iactantiam respuas, & execreris, inuidi•• caeteraque his similia, penitus àte ducas aliena. Est s•• propria quaedam nostrae religionis obseruantia, quae ••¦tam imponitur hominibus, quam propriè ab vnoquoq•• Deum colente causa puritatis expetitur. Where w•• finde that man is iustified by sacramentall & oth•• good workes, keeping Gods cōmaundemts, auo••¦ding all mortall sinne, and embracing vertue, a•• this obligation is imposed vpon all Christians, a•• by them to be effected, and performed, and witho•• such perfermance they are not iustified.

And Christ will giue to euery one according as * 1.153 they haue deserued or merited. Mortuos est excitatu∣rus, mundo finem impositurus, & vnicuique pro meritis tributurus.

Sainct Denis the Areopagite, besides that which he hath testified before, proueth the different de∣grees of glory in heauen, some more glorious then others, as the Scriptures are plentifull in the same, because the good workes and merits of some, in this life are greater and more then others. Ostendit * 1.154 cunctos in regeneratione illas consequuturos sortes, ad quas hîc vitam propriam direxerunt▪ puta, si deiformem quis hic & sanctissimam egerit vitam, quantum viro possibile est Deum imitari, diuina in seculo futuro, & beata donabitur requi••: Sin autem summa illa deformi vita inferiorem egerit, sactam tamen, conformia & iste recipient sacra praemia. And by this their 14. Article intituled: of workes of supererogation, is also con∣futed; their next and 13. Article stiled, of workes be∣fore Iustification, being rather a question in naturall or morall Philosophy, then Theologicall, and to be handled in Christian Religion, and so more fit to be omitted then handled in this treatise of religious Controuersies, though it be not wholy sounde in Philosophicall proceedings. That the 14. Article is already condemned, will be plaine by the recitall of it in these words: voluntarie workes, besides ouer and aboue Gods commaundement, which they call workes of supererogation, cannot be taught without arrogancy, & impiety.

This is euidently contradicted and condemned by Sainct Denis, Sainct Clement, and Sainct Igna∣tius before, prouinge different degrees of glory in heauen, answearing the diuersities of mens merits

on earth, assuring, that they which haue not liue•• in such perfection as others haue, and they als•• might haue done, yet keeping the precepts, an•• doing things commaunded shall be saued, and s•• are iustified, though they haue not wrought su•• workes of counsaile onely and perfection, as many more holy haue done, and therefore are rewarde•• with greater ioyes and honour, as both the Scrip∣tures & Apostolike Fathers of this age are plaine i•• many places. And the pretended reason which the•• onely yeeld in this article in maintenance of the•• errour, is both ridiculous, and hereticall, being this for by them men doe declare, that they not onely rend•• vnto God as much as they are bound to doe, but that they doe more for his sake, then of bound duty is required whereas Christ saith plainely, when you haue done •• that are commaunded to you, say, wee be vnprofitabl•• seruants.

This first is ridiculous, and proueth nothing t•• the question of workes of perfection, not com∣maunded, and their eminent and singular rewar•• but onely of the commaundements, and things o•• duty, which Catholiks say (more then Protestant•• ordinarily doe) are to be done and performed vnder paine of eternall damnation. It contradicteth their owne doctrine, which vsually graunteth there ar•• both precepts, and counsailes in Scripture, as o•• voluntary pouerty, chastity, obedience and such others, which no sect of Protestants performeth, and yet they speake much of their Iustification o•• righteousnesse in this life, and saluation after. That it is hereticall and condemned the old Apostolici, heretiks, some Pelagians and others, and their con∣demnation for it, will witnesse from the beginning,

••s both Sainct Ireneus, Sainct Epiphanius, Sainct * 1.155 ••ugustine with such renowned writers and our ••rotestants themselues doe proue. Apostoli affirma∣••abant non posse saluari eos, qui non viu••rent in caeli∣••atu, ac paupertate more Apostolorum.

The heretiks called Apostoliks did affirme that those ••hich liued not vnmarried and in pouerty after the ••anner of the Apostles, could not be saued. The Eucra∣••tae * 1.156 Schollers to Tatianus were drowned in the ••ke heresie: docuerunt omnes Christianos debere à nup∣••ijs abstin••re, & caelibes viuere, & sic continentiam ••olebant esse praecepti & non consilij. Hierax and his Hieracitae maintained the like, excluding all mar∣••ied Christians from the Kingdome of heauen. Non admittit nuptias, concessum est ait, in veteri testa∣••ento, nuptias contraherc, verum à Christi aduentu, ••on amplius nuptias admitti, neque posse ipsos possidere ••egnum caelorum. Some of the Pelagians also held, ••hat no man could be saued, except he sold all he ••ad, and gaue it to the poore: neminem saluum esse * 1.157 ••osse, nisi omnia venderet & daret pauperibus, quasi ••on consilium, sed praeceptum hoc esset. As if this were ••ot a counsaile, but a commaundement. Which the Protestants thus also plainely confesse: in these * 1.158 points all haue not holden the same opinions; some thought the counsail••s to be of the same necessity with precepts: as those heretiks called Apostolici. Thus with publike approbation, And yet this article in the reason it would make, falleth into the same heresie, plainely affirming that whatsoeuer worke of piety or perfection is, or may be wrought, or done in this life, virginity, chastity, voluntary pouerty, obedience, or what such soeuer, none excepted, in this their doctrinall decree, all men are beunde to doe,

they be bound in duty, they are commaunded. And so •• married men or women, none that be rich, no•• that be in authority, and rule spirituall, or temp••¦rall, Kinge, Prince, Prelate or whosoeuer, t•• liue not in virginity, and chastity, forsake not •• for Christs sake, and followe him, as the Apostl•• and such did, or liue not in professed obedien•• which no Protestants doe, or euer did, can possib•• be saued by the expresse conclusion of this artic•• leauing no place or hope of saluation for any of th•• religion, which hath vtterly to their power aba••¦doned all such holy estates and conditions of perf••¦ction. When Christ himselfe and his Apostles, a•• the Apostolike writers of this age haue taught •• otherwise, that the keepinge of the commaund••¦ments is sufficient to bringe men to saluation, a•• there be other perfections of counsaill, and not n••¦cessity, bringing greater glory, and reward •• heauen. Si vis ad vitam ingredi serua mandata. A•• * 1.159 illi Iesus, si vis perfectus esse, vade, vende omnia q•• habes, & da pauperibus, & habebis the saurum in coel•• & veni s••quere me. De virginibus praeceptum Domi•• * 1.160 non habeo, consilium autem do. Qui matrimonio iung•• * 1.161 virginem suam, bene facit, & qui non iungit melius f••¦cit. Sūt eunuchi qui seipsos castrauerunt propter regn•••• caelorum, qui potest capere capiat

That these holy estates of perfection besides th•• keepinge of the commaundements, were professed▪ * 1.162 exercised and honored in this age, I haue proued be¦fore, by the Apostolike writers then, Sainct Igna∣tius, Sainct Denis, and others. And in his epistle t•• Sainct Hero these holy virgins are stiled the pre∣tious Iewels of honor vnto Christ. Virgines serua v•• pretiosa Christi monilia. Sainct Iames in his liturgy

••aketh honorable mention of the liuers in mona∣••eries * 1.163 in such condition. Proijs qui in virginitate & ••stitate in monasterijs degunt, Dominum oremus. S. ••ionisius giueth vnto them the greatest titles of ••onour perfection & holinesse, which this life can ••ue, and next to God himselfe. Ordo monachorum •• exactissimam perfectionem diuina ratione subuehi∣••r. Vnde sancti patres nostri diuinis eos appellationibus ••nt prosecuti, partim Therapentas, id est, cultores à ••cero Dei famulatu, atque cultu: partim monachos, ab ••diuidua & singulari vita appellantes, vt quae illos ••nctis diuisibilium complicationibus in diuinam & ••eo gratam monadem perfectionemque promoueat. The ••der of monkes by a diuine manner is exalted to the most ••act perfection. Whereupon our holy predecessors called ••em by diuine names, partly Therapents, that is wor∣••ippers, for their sincere seruinge and worshippinge of ••d, partly also naming thē monkes for their indiuiduall ••d singular life, exalting them to an h••auenly perfe∣••ion and acceptable vnto God.

Antiquaries recken Sainct Iohn Baptist, greater ••en whome by the testimony of Christ himselfe ••e best witnesse, no man was who was onely man, ••er natos mulierum n••n surrexit maior Ioanne Bap∣••ta, his chastity, contempt of the world, pouerty, ••d austerity of life was a profession, lesson, and pa∣••ne of this perfection. Wee may recken such both •• Scriptures, and histories, all the Apostles, which ••r the loue of Christ forsook all, and followed ••m in holy chastity, paines, pennance and auste∣••y of life, so longe as they liued. And this was not ••gular and peculiar vnto them, but a thinge al∣••ost common to very many Christians besides the ••postles, and properly named disclples, selling their

possessions and giuing away their wealth, & Ric•• of this world, to serue God in more perfection, a•• to be made rich in heauen, and were honored m•• for so doing, as the holy Scriptures and the m•• worthy writers proue. So at Hierusalem: omnes •• * 1.164 eredebant, habebant omnia communia. Possessione •• substantias vendebant, & diuidebant illa omnib•• prout euique opus erat. Habentes gratiam ad omnem p••¦bem. So at Alexandria vnder Sainct Marke, as Ph•• then liuing & seeing it, Sainct Hierome and oth•• witnesse. Philo disertissimus Iudaeorum, videns ••¦lexandriae * 1.165 primam Ecclesiam adhuc Iudaizantem, q•• in laudem gentis suae librum super eorum conuersat•• scripsit. Et quomodo Lucas narrat Iero solymae crede•• omnia habuisse communia: si•• & ille, quod Alexand•• sub Marco fieri Doctore cernebat, memoriae tradidit. •• it was also in the Church of Rome vntill Pope V••¦banus time, as Sainct Clement and Sainct Vrba•• write, and after as others proue. And our Protesta•• antiquaries consent, affirming that Pope Vrban•• concluded and decreed in his time: fundos vltrò ••¦clesiae oblatos, accipiendos esse: praedia debere esse com••¦nia, prouentus vero viritim inter clericos distribu•• dos esse iussit. S. Ignatius speaking of the hono•• and noblenesse of chastity, and how it was kept •• cleargy men, exemplifieth in the Church of Ro•• Antioch, Ephesus, of Creete: and instanceth in the Apostolike Bishop, Sainct Timothy, Sainct Tit•• Sainct Euodius, and Sainct Clement, ioyning the therefore in dignity with Iesus the sonne of Na•• Melchisedech, Heliseus, Ieremias, and Sainct Ih•• Baptist the most renowned, and greatest Sain•• Vtinam fruae vestra sanctimonia, vt Iesu filij N•• vt Melchi sedech, vt Helisaet, vt Ieremiae vt Bapti••

••nnis, vt Timothei, vt Titi, vt Euodij, vt Clemen∣•• qui in castitate exegerunt hanc vitam.

That this holy chaste and religious conuersa∣••n was also vsed amonge the Philadelphians to ••om he thus wrote, is plaine in the first cited ••rds, vtinam fruar vestra sanctimonia, vt Iesu filij ••ue: comparing them in this point to those glo∣••us Saincts of the old and new testament, among ••om S. Ihon Chrysostome and S. Hierome stile * 1.166 ••hon Baptist the most holy, monachorum principem •• prince of monkes. S. Gaius, or Caius called also the 20. chapter of the Acts of the Apostles Der∣••s, was a monke, as Sainct Denis in his Epistle him, and others testifie. So was Sainct Demo∣••ilus as the same S. Denisis witnesse.

The auncient and renowned monastery monaste∣••n nouietense, now named Ebershaime in Ger∣••ny as the Antiquities of that contry proue, was ••t founded by Sainct Maternus and Sainct Vale∣••s fent into those parts by S. Peter the Apostle. •• likewise was the monastery at Treuers by S. Eu∣••rius directed thither by Sainct Peter with the ••e Saints. S. Fronto disciple of S. Peter also liued ••h. To others religious in a most desart wilder∣••se. S. Amator Scholler to S. Martiall liued in a ••ke in Fraunce still called by his name. Neither ••re many holy virgins and chast women wan∣••ge in this sacred state of life in this age remem∣••d in Antiquities and diuers of them set downe •• Gulielmus Eisengrenius and others, euen our ••st auncient Martyrologes.

Sainct Ignatius hath told vs before that this sa∣••d state of perfection was euer professed by the ••hops admittance and benediction. So hath S.

Denys: diuina sanctio eos consecrante quadam in••¦tione dignata est, saying the diuine decree w•• And setteth downe at large the manner and O•• how they publikly renowned the world, profe•• * 1.167 perfection, were signed with the signe of the •• Crosse, their hayre shaued, their cloathes chaū•• they communicated. This Kingdome of Bri•• was now renowned with this holy state of p••¦ction, and the professours thereof here for thei•• cellent piety, and worshippe towards God call•• the old language, Culd••is, Dei cultores, reno•• worshippers of God, as all Antiquaries euen ••¦testants themselues acknowledge, continuing •• from the beginning vntill the yeare of Chri•• they say 943. It was first founded and settled •• by Sainct Ioseph of Aramathia, who buried blessed Sauiour, and his holy Associats •• in number at Glastenbury, in the 63. yea•• Christ.

Their regular obedience is sufficiētly testifie•• all antiquities making S. Ioseph their Superi•• cheife or Abbot, prouing a regular order and ••¦pline among them; so doth the manner of the••¦uing in seperated cels, yet often euery day at pointed times assembling together in their p•• Church to performe their diuine office. In di•• locis sicut Anachoritae prim•• duodecim primit us h••¦runt, in vetustam tamen Ecclesiam ad diuina obs•• deuotius complendacrebò conuenerunt quotidiè.

Their continued longe life there in solitary eremiticall manner, without any woman wit•• neare them, leauing noe child or posterity, noth•• but desart and desolate cells with signes of t•• perfect profession of Christian Religion behi••

••m is sufficient argument of their perpertuall cha∣••y in that place and state.

Their forsaking all they had, riches, contry, ••ds, and cominge so many thousand myles for •• Ioue of Christ, into an outward Iland of the ••rld, and here to finde no other patrimony or ••porall preferment, then a little out cast Ile ••er before Inhabited, and hauing nothing fit for •• life of man, compassed about with woods, bu∣••s, and fennes, Insula syluis, rubis atque paludibu•• ••undata, and their Church their greatest riches ••onour onely builded by their owne labours, of ••ithen wands, call vs sufficiently to minde how ••ate their voluntary pouerty was. And they ••ich next succeeded them in place, succeeded ••em also in the same state and condition of perfe∣••on and contempt of this world by all Antiquities •• diuers ages.

Our Protestants themselues with common con∣••t of all of them, which they take to be of sound ••gment, are as they write with publik allow∣••ce in these words, of this opinion: There is none of * 1.168 •• sound Iudgment, in our (Protestant) Church, ••ich doth not thinke, that willinge pouerty, humble ••dience, and true chastity, are things very commen∣••ble, and bringe with them greate aduantage, to the ••e perfection of a Christian life. By these wee doe more, ••n without these wee should. Precepts and counsailes▪ ••aue this difference, that the one is of absolute necessity. ••e other left vnto ourfree election.

To cast away wholly the things of the world, is precept of necessity, but an aduise of greater perfe∣••on. Hee that obeyeth not a precept, is guilty of descrued ••nishment: but he that faileth of those counsailes, only

wanteth without sinne, that measure of perfection. •• is not a faulte, not to vow, but to vowe and perfor•• praise. He that performes the one, shall haue greater g•• but hee that faileth of the other, (without repētance) •• haue certaine punishmēt. Neither is it said, saith S. ••¦gustine, as thou shalt not cōmitt adultery, thou shal•• kill: So thou shalt not marrie, for those are exacted, •• are offered. This if it be done, is praised: those v•• they be done, are punished. For saith S. Hierome, •• it is but aduise, there is left a fr••edome, but where •• is a precept, there is a necessity. Precepts are comm•• all: counsailes to the perfections of some few.

The precept being obserued, hath a reward, being n•• serued a punishmēt: But acoūsaile or aduise, not obs•• hath no punishment; & being obserued hath a great•• * 1.169 ward, all our Protestant Antiquaries remēber •• greatest honour, all of this nation, which prof•• the holy state of life in this age, making thē si••¦larly renowned on earth and glorious in heaue•• they testifie of our noble Britan Suetonius bo•• name & deed called for his extraordinary Sanc•• Beatus, blessed.

They stile the remembred Eremites of G••¦enbury, the Saincts of that place, and the pla•• their buriall in honour of them and such others ••¦ried there, Tumulus Sanctorum, the graue of Sai•• and holy Church yard caemeterium Sanctum to •• day. So they testifie of their Successors in that ••¦mitage, and order, and in other places euen v•• and after the time of Charles the greate Empe•• one of them Sainct Albinus, or Alcuinus, his ••¦tor, Caroli praeceptor, a man most renowned in •• age. And others both for learning and sanctity ••¦strious: multi erant monachi, vetere disciplina no••

••tincta literis & pietate insignes, founders of the ••hoole of Paris in Fraunce, & both with learning ••d piety especially euangelicall perfection, ma∣••ing both Britaine Ireland, Fraunce and Germany ••nowned. All their writers and allowed publike ••lenders keepe memory of such, for most holy ••d worthy Saincts. Their perpetuall and vowed ••ate in such holy perfection, is sufficiently before ••membred by S. Ignatius, and S. Martial with o∣••ers who giue confirmation vnto it.

But of all others that diuine man S. Denis in his ••oke of the ecclesiasticall Hierarchy or holy ••der of the true Apostolike Church of Christ, ••aketh of the worthinesse and dignity thereof, ••oue all others, preistly order excepted, with the ••emne manner of their profession: initiandorum * 1.170 ••ium excellentior ac sublimior ordo monachorum est ••cta distinctio, expiatione omni, tota virtute, atque ••ctissima suarum operatione mundata, omnis item ••antam sibi licet imspicere) sacrae operationis spiri∣••liter speculatrix & princeps facta, pontificumque ••summantibus virtutibus tradita.

This he further deliuereth, both by the words ••he Bishop which professeth him, and vowe of •• that is professed, with all the significatiue ce∣••onies in that holy admittance. Stat Sacerdos •• sacrum altare, monasticam imprecationem psal∣••, ea finitâ, Sacerdos ad eum accedens interrogat ••um, an renuntiet diuisibilibus omnibus, non solum ••ijs, verum imaginibus quoque ac phantasijs. Deinde, ••nit illi perfectissimam vitam, illud apertè conte∣••s, oportere illum medio longe antecellere. Vbi vero ••sta omnia intentè promiserit, consignans eum crucis •• sacerdos, tondet, trinas diuinae beatitudinis perso∣nas

inclamās: Exutum{que} veste omni, aliā induit, & •• sanctis alijs, qui astant, viris ipsum salutans, di••¦rum mysteriorum participem efficit. And deliuereth •• particular and religious signification of euery •• of those sacred significant ceremonies, to shew •• perfection of that holy state, their cominge to•• altar, next behinde the Bishop, and Preist, their ••¦fection nearest and next vnto them, and aboue •• others. Their vowed abrenuntiation of wo•• things, signifying, and binding them to that p••¦ction, from which others without offence are •• Their signing with the crosse, protesting morti••¦tion of all carnall and other not good desires. T•• Tonsure declareth their most pure life. Their ••¦ting of their old, and putting on a new garme•• a testimony of their passing from the middle •• of life, though holy, vnto a more perfect. A•• white vesture in baptisme was the signe of s•• Innocency. Diuisibilium non modo vitarum, v•• Imaginationum quoque abrenuntiatio suprema•••• monachorum philosophiam indicat, dum in scienti••¦ratur viuentium mandatorum. Est enim (vt dix••) •• medij ordinis, sed omnibus celsioris Idcirco pluri•• impunè à medio geruntur ordine, monachis omni•• terdicuntur: quippe qui vnum ipsum ambire debe•• ad sacram monadem cogi, itaque ad sacerdotalem (••¦tum fas est) formari vitam, & vt in plurimis ill•• gruentem. Nullus quippe ex ordinibus reliquis i•• pinquat magis. At vero crucis sanctae signacul••¦iam dictum est, mortificationem omnium simul••¦lium cupiditatum signat. Porrò tonsura crinium •• mundissimam indicat, & nulla figura fucatam, •• nullis fictis coloribus animi deformitatem exor•• ipsa inscipsa non humanis venustatibus, sed sing••

••s & vnicis ad Dei exactissimam similitudinem pro∣eret. Prioris autem v••stis positio, alteriusque assump∣••o, migrationem illam à media vita (sacra scilicet) ad ••rfectiorem significat: sicut in diuina generatione, pro∣••otionem indicabat a purgata vita ad contemplantem, ••luminantemque habitum illa vestis candentis immu∣••tio. And saith plainely that this profession, and ••onsecration, giueth them perfecting grace: porfi∣••entem eis indulsit gratiam. Which hee doth not ••eane, in such manner as Sacraments doe ex opere ••erato, by their owne efficacy from their diuine in∣••itution, but rather the merit and worthinesse of ••e estate so professed, and the forsaking of all ••orldly things for the loue and perfect seruing of ••od, which is the greatest loue wee can shew vnto ••im in this life, and so perfecteth man towards ••im, and consequently the grace and loue of God •• man so duely louing & seruing him is shewed in ••e measure, accordingly as is intreated of merit be∣••re, which good works done in grace do carry ••ith them. As Christ himselfe is best witnesse, * 1.171 ••hen he saith: Omnis qui reliquerit domum, vel fra∣••es, aut sorores, aut patrem, aut matrem, aut vxorem, ••t filios, aut agros propter nomen meum, centuplum ac∣••piet & vitam aeternam possidebit. Euery one which ••r saketh house, or brethren, or sisters, or father, or mo∣••er, or wise or children, or possessions for my name, ••all receaue an hundred fold more, and possesse eternall ••e. If such perfection and reward is due for lea∣••ng any of those things for God, They which by ••s grace, vowe, and performe the foresaking of ••em all, and all earthly things, for his loue and ••uice, must needs be endued with perfect grace, ••erit, and haue reward accordingly.

THE VI. CHAPTER.

The 15. 16. 17. 18. Articles so examined: and wh••¦so••uer repugnant to the Roman Church, likewise condemned.

THE next & 15. in number English Protest•• Article being intituled: of Christ alone with•• sinne, seemeth by their glosse vpon it to haue be•• agreed vpon, to condemne the old heresies of ••¦nichees, Catharans, Donatists, Pelagians, Marcion•• Adamites, and Carpocratians, reuiued among th•• and especially their new sect called the family •• loue. For to speake in their owne words: S•• * 1.172 were of opinion, as the Pelagians, and family of l•• that they were so free from sinne, as they needed n•• say, forgiue vs our trespasses. Which family also ••¦cheth, how there be men liuing, as good, and as holy▪ euer Christ was. An errour of Christopher vitel•• cheife ••ld••r in the saide family: and that he wh•• a familist, is either as perfect as Christ, or els a •• deuill.

These things cannot be applied to any opi•• held by Catholiks about the immaculate in••¦centy & freedome of the blessed Virgin, both fr•• originall and other sinne. And neither this art•• nor any other Protestant confession once nam•• her, when they treate of this subiect, but t•• plainely speake of the ordinary sorte and condit•• of people, especially lyuing in these dayes, to pr•• vnto vs, that they herein contradicted the na•• heresies then raigning among them, as these t•• article words be cleare: All wee the rest, alth••

baptized, and borne againe in Christ, yet offend in many things, and if wee say, (as those named heretiks did, and doe) wee haue no sinne, wee deceaue ourselues and ••he truth is not in vs. Where they speake plainely of the baptized; and actuall sinne, & sinnes: whereas Catholiks ascribe that purity of our lady, euē from originall sinne, and before any were baptized, or ••he Sacrament of Baptisme instituted.

And our English Protestants by their best pub∣••ike * 1.173 warrant and authority expressed and set forth ••n their communion bookes, doe celebrate the feast of her conception as immaculate from all cōtagion of sinne; so likewise they doe concerning the na∣••iuity of Sainct Iohn Baptist keeping and making * 1.174 ••t a greate holy day, and the euen fasted. Which ••hey could not doe without greate contradictory ••bsurdity, except thereby they professed they hold ••hat our lady was preserued from originall sinne, •• Sainct Ihon sanctified before he was borne into ••he world. For opinion of either sinfull conception ••r natiuity rather requireth greife and sorrowe, ••hen ioye and festiuity, which may not be made ••or sinne, which is to be lamented and sorrowed ••or, and farre from being reioyced at, with any ••igne or shewe of gladnesse, much lesse with cele∣••ration of publike festiuities and such solemnities.

And in the authenticall decree of their holy ••ayes, where they thus set downe for holy day the ••irth day of Sainct Iohn Baptist: The day of the nati∣••ity of S. Iohn Baptist, they diuers times call and de∣••are our lady in their opinion and practise. The ••essed Virgin. Which they neuer so singularly ••iue to any other man, or woman. And euer to be ••lessed, euer excludeth the misery which is in all

sinne, no such lamentable estate being able to co••¦sist with the least degree of blessednesse. Therefo•• if any Protestant will oppose against this her i•• maculate perfection, wee haue the Angell fro•• heauen; testifying shee was full of grace and m•• blessed of all women, gratiaplena, benedicta in •• * 1.175 lieribus before she conceaued Christ. Sainct Ig••¦tius is witnesse, she was a wonder of perfection, •• often pilgrimage vsed by holy Christians to v•• and honour her when she was yet liuing. Sunt •• multae de mulieribus nostris Mariam Iesu videre •• pientes, & quotidie à nobis ad vos discurrere vole•• vt eam contingant, & vbera cius tractent, quae Do••¦num Iesum aluerunt. Et quaedam eius secretiora ••¦cunctentur ipsam Mariam Iesu. And not finding a•• like vnto her on earth for immunity from all si•• and fulnesse of perfection, calleth her singularly •• leste prodigium, & sacratissimum spectaculum. •• heauenly wonder, and most sacred spectacle.

That she abounded with all graces full of vertues and grace. That it was the common ••¦nion of credible good Christians, that the na•• of Angelicall innocency and sanctity was ioy•• to humane nature in her. Notificauere ca•• Matrem Dei omnium gratiarum esse abundantem, •• gratiae faecundam. A fide dignis narratur, in Maria •• humanae naturae, natura sanctitatis Angelicae soci•• And as she testified of herselfe, that all generat•• especially of the good, should call her blessed, •• tam me dicent omnes generationes, so it was •• formed in this first generation of Christians, ab••¦nibus magnificatur. In the Masse ascribed to S•• Iames the Apostle she is stiled, Sanctissima, imm••¦lata, * 1.176 gloriosissima, Domina nostra, Mater Dei & s••

••irgo Maria▪ the most holy, Immaculate. Our most ••orious lady Mother of God, and euer a Virgin ••ary. In the Masse of Sainct Marke the Euange∣••t * 1.177 vsed aunciently in this Kingdome, she is called ••ll of grace, blessed among all women, the excel∣••ntly most holy vnspotted, our blessed lady, Mo∣••er of God, and euer Virgin Mary gratia plena, be∣••dicta in mulieribus, in primis sanctissima, intemera∣•• & benedict a Domina semper nostra Dei genetrix, & ••mper Virgo Maria.

The old tradition of the Church from the time * 1.178 •• her death as Sainct Damascen and others de∣••er, ex antiqua accepimus traditione. That all the ••ostles wheresoeuer then dispersed were mira∣••lously assembled together, to worshippe her ••ly body, quod Deum susceperat corpus adorare. S. ••mothy, and Sainct Denis the Areopagite, with ••ers, besides the Apostles, as he himselfe is a ••od witnesse, were then present. And by all their ••dgments, her holy body after three dayes of con∣••uall angelicall musike in the place of her de∣••rture, out of this life, was assumpted into heauen, ••e place where her sacred body lay, filling their ••ses with an vnspeakeable sweetnesse: ea tantum ••enerunt in quibus fuerat compositum, & ineffabili, ••i exijs proficiscebatur essent odore repleti.

••ee need not appeale any further to our prima∣••e Christians and frends: for Mahomet and his * 1.179 ••rkes, and Tartars, our greatest enemies, in their ••coran the rule of their Religion, doe plainely, to •• euerlasting shame of such Protestants or others ••ich maligne the Blessednesse of this most blessed ••gin, confesse, that our blessed lady Mary was ••re resplendant pure and vnspotted, then any o∣ther

weere earthly creature continually seruei•• God. D. Maria omnibus viris & mulieribus splēdidi•• & mundior, at que lotior, soli Deo perseueranter st••¦dens. And further adde: there is none borne of t•• children of Adam, whom Sathan did not touc•• besides Mary and her sonne. No woman was euer perf•• * 1.180 but Mary the Mother of Isa. (So they call Iesus) nu•• nascitur defilijs Adam, quem non tangat Sathan, pr••¦ter Mariam, & eius filium. Nulla vnquam perfect•• mulieribus, nisi Maria Mater Isa.

The Father of Protestants Religion Ma•• * 1.181 Luther deliuered the same doctrine for all th•• that would be children to such a Father: sayin•• is piously beleeued that the conception of M•• was without originall sinne, & in the first mom•• when she began to liue, she was without all fin•• Mariae conceptio piè creditur sine originali peccato f•• esse. Atque it a in primo momento cum viuere in••¦ret, omnis peccati expers erat. And saith, that e•• from her conception she was full of grace, and hauing no place for any sinne. Maria Virgo •••• * 1.182 animā pl••na gratia concepta est. Gratia Deiipsam •••• boni abundantem facit. Et ab omni malo liberat. D••¦cum ea est, hoc est, omne quod facit, aut omittit, diui•• est, & in eo a Deo perficitur: ad haec tutatur eam, & ••¦fendit ab omni, quod obnoxium & incommodum esse•• * 1.183 test. That from her conception she was full of grace, whatsoeuer she did, or omitted was holy and di•• she was free from all thing illor sinfull. Her ho•• here in Britaine was so greate and timely, that •••• in 31. y••ares of the passion of Christ, and 15. of the bl•• Virgins. Assumption, anno post Passionem Domin•• cesimo primo, ab Assumptione vero Virginis glor•• quinto decimo, S. Ioseph and his holy company, by •• monition of the holy Angel Gabriel and diuine wa••

••ilded here a Chapell vnto her honour. It is accompted ••e first Church of Britaine dedicated miraculously by ••hrist in honour of his Mother, The Christiā builders in ••eate deuotion, watching, and fastings and prayers, ••ere serued God, and the blessed Virgin, and by the ••lpe of the blessed Virgin were releiued in their neces∣••ies. Praedicti sancti per Archangelum Gabrielem in ••isione admoniti sunt, Ecclesiam in honore sanctae Dei ••netricis & perpetuae Virginis Mariae in loco caelitus ••••onstrato cōstruere. Qui diuinis admonitionibus obe∣••entes capellam consuminauerunt. Et cum haec in hac ••ione prima fuerit Ecclesia, ampliori eam dignitate •••• filius insigniuit, ipsain in honore suae matris dedi∣••ndo. Duodecim sancti praedicti in eodem loco Deo & ••atae Virgini deuota exhibentes obsequia vigilijs ie∣••ijs & orationibus vacantes, eiusdem Virginis, Dei ••etricis auxilio, in necessitatibus suis refocillabantur: ••hus haue our most auncient antiquities, both by ••atholiks and Protestants testimonies.

The three next articles being thus intuled: The ••. of sinne after Baptisme: the 17. of predestination, and ••ection: and 18. of obtaining eternall saluation, onely •• the name of Christ, doe not seeme in equall and ••orall construction, euen as they expound them∣••lues, to haue opposition, to any Catholike do∣••rine, but to haue beene receaued by them to con∣••mne newly risen vp heresies among them, as li∣••rtines, denyers of saluation to penitent sinners, ••edestinaries not respecting to liue well, vpon ••icked presumption of their predestination, and ••ch as affirmed that euery man shall be saued, Iew, ••urke, Pagan, or whatsoeuer Infidell, or heretike ••all be saued by the law or sect, which he professeth, that he be diligent to frame his life according to that

law, and the light of nature, as is plainely registred •• set downe in those Articles.

THE VII. CHAPTER.

The 19. Article examined, and condemned by the same authority.

THEIR next and 19. Article intituled, of •• Church, is this: The visible Church of Christ, i•• congregation of faithfull men, in which the pure wor•• God is preached, and the Sacraments be duely ministr•• according to Christs ordinance in all those things, th•• nec••ssity are requisite to the same. As the Chur•• Hi••rusalem, Alexandria, and Antioche haue erred: •• also the Church of Rome hath erred, not onely in th•• liuing and manner of ceremonies, but also in matters •• faith. Hitherto this article. Whose definition •• description of the Church, if wee should allo•• wee are sufficiently instructed by that is said b••¦fore, that the Protestants new congregation c•• not be this true visible Church of Christ, e•••• from the truth in so many necessary, and requi•• things, as hath beene proued in all Articles befo•• wherein it opposeth the receaued doctrine of t•• primatiue Apostolike age, and the present Chur•• of Rome as the like demonstration shall be ma•• against them, in all their contradictory Artic•• following, in their due place, And so is also and •••• be most manifest, that the present Roman Chur•• agreeing in all those Articles both already, & he•• after to be examined, with the vndoubted •••• Church of the Apostles, and this their age, is, •••• must needs be the true Church of Christ: A••

••eir assertion in the second parte of this Article, ••hat the Church of Rome hath erred not onely in their ••ing and manner of ceremonies, but also in matters of ••ith, is most euidently false and impudently slaun∣••erous: And the open dore to infidelity. For if all ••e commaunding Churches in the world, Hieru∣••lem, * 1.184 Alexandria, Antioche and Rome, as they are ••t downe in the first greate Councell of Nice, and ••proued by the Parlaments and Parlament Re∣••gions of Queene Elizabeth, King Iames, & King ••harles, haue erred in matters of faith, as this Ar∣••le affirmeth, then all other Churches, all being ••biect vnto them, haue likewise erred. And this ••w Protestant pretended Church not being then ••runge vp, being noe congregation of faithfull ••en in that time, nor any congregation, or men at ••, and so neither hauing the pure word of God ••eached, nor Sacraments duely ministred, nor any ••e point of doctrine yet preached, or Sacrament ••nistred, nor man to preach or minister any such, ••uld not, nor can possibly by their owne rule and ••dgment be the true visible Church, or any ••ember, peece, or part thereof. That true prima∣••e and Apostolike Church teaching by all Preists ••d Cleargy men, it had, both to the congregation •• faithfull men (to vse these mens phrase) con∣••rted, and to others yet not Christians, all those ••cessary articles, hitherto examined, contrary to ••otestant Religion, when the onely want of any ••e of such necessary things, by their owne defini∣••e sentence before, taketh away the name and ••e, to be the true Church, at this present, any ••e past, or to come, the preaching of the pure ••rd of God, & due ministring of the Sacraments

in all things of necessity being one and the same •• all persons, in all times and places.

And to be of any other minde quite crosseth wi•• Christs Institution, and the continuance, and visi••¦lity of his Church, which both that article of the•• Creede, I beleeue the holy Catholike Church, and t•• their article and confession of an euerduring visib•• Church doth proue. For if at any time after Chri•• founding his Church, either in this Apostolike, •• any age after, it had generally erred, in matters •• faith, that it retained not the name and truth of •• true Church, there was then by this article no t•• Church in the world. For whosoeuer it was wh•• wee will dreame to haue beene the first finder o•• of this generall errour and supposed Aposta•• Martine Luther, Iohn Caluine, Thomas Cr••¦mar or whosoeuer in any time or place, a•• preacher of the cōtrary truth as Protestants wo•• haue it, yet this man being but one, could not mal•• a congregation of faithfull men, which must ne•• be a number, nor preach the pure word of God, •• ••••ongregation of faithfull men, nor duely minister •• the Sainaments, according to Christs ordinance, no s•• * 1.185 faithfull men or congregation yet being to prea•• and minister them vnto, which is a generall a•• vnanswearable demonstration, by this Protes•• article it selfe, that the Church could neuer so ••¦nerally erre, nor their new pretended congregat•• be any part, or parcell of the true Church. Wh•• is also manifest by their fourteene fifteene or m•• seuerall Protestant confessions and pretended ••¦gregations, euery on of them different from ot•• and with it selfe also, as here in England the •• Church of Kinge Henry VIII. King Ed••¦••.

Queene Elizabeth, King Iames and King ••harles at open warrs with themselues, both in ••ctrine and Sacraments, as their seuerall approued ••wes, Parlaments, proclamations, Synods, Ca∣••ns, Iniunctions, Litanies, communion bookes, ••thorized Orders of prayer, conferences, and de∣••ees are too great witnesses. And to quench the ••ey, malice of the Protestāts against the Church of ••ome our Mother Church (as lately King Iames ••ed it) they saying in this article, the Church •• Rome hath erred in matters of faith. The Apo∣••like men which liued this age, will teach the ••ntrary.

First whereas all agree that Sainct Peter was Bi∣••op, liued and died there, Sainct Dionisius the A∣••opagite saith, hee was the most auncient and ••eifest head of diuines. Petrus maximum antiquissi∣••mque * 1.186 Theologorum columen. And testifieth plaine∣•• that without doubt he was Prince or cheifest of ••e Apostles. Ipse discipulorum facile princeps.

Sainct Ignatius proueth the Roman Church ••s the sanctified and ruling Church. Ecclesia san∣••ficata quae praesidet in loco Regionis Romanorum. That was the Church which was sanctified il∣••minated by the will of God who created all ••ings which belong to the faith & loue of Christ ••sus God our Sauiour, the Church worthy of ••od, most decent, to be blessed, praysed, worthy •• be obtained, most chast, and of excellent charity ••ioying the name of Christ and his father, and re∣••enished with the holy Ghost. Ecclesia sanctificata, •• illuminata per voluntatem Dei, qui omnia creauit, ••ae pertinent ad fidem & charitatem Iesu Christi, Deo ••gna, decentissima, beatificanda, laudanda, digna quae

quis potiatur, castissima, & eximiae charitatis, Chr•• & patris nomine fruens, spirituque plena. And plai••¦ly of the Christians of Rome, that they v•• ioined in body and soule to all the commaun••¦ments of Christs, and replenished with all gra•• Spiritu & corpore coniunctos omnibus mandatis I•• Christi, repletos omni gratia Dei absque haesitatione, repugnatos ab omni alieno colore. Without all do••¦ting, freed from all errour. Sainct Clement is ••••¦nesse, * 1.187 that Sainct Peter was made the foundat•• of the Church. Simon Petrus veraefidei merito & ••¦tegrae praecicationis obtentu, fundamentum esse Eccl•• definitus est. And was cheifest ruler among the ••¦postles. Nec inter ipsos Apostolos par institutio f••¦sed vnus omnibus praefuit. And calleth him the ••¦ther * 1.188 of all the Apostles, and that he receaued t•• keyes of the Kingdome of heauen. Beatum Petr•• Apostoluni, omnium Apostolorum patrem, qui cl•• regni caelestis accepit. And relating, how Sainct Pe•• a litle before his constituting him his successour•• the presence of the whole Church, in auribus to•• Ecclesiae, committed his chaire and Apostolike supre•• power vnto him alone, as it was by Christ comm••¦cated and giuen vnto him. In auribus totius Eccle•• haec protulit verba: Clementem hunc Episcopum v•••• ordino, cui soli meae praedicationis & doctrinae c••••••¦dram trado. Ipsi trado à Domino mihi traditam potes••¦tem ligandi & soluendi, vt de omnibus, quibusc•••• que decreuerit in terris, hoc decretum sit & in coelis.

And this is not denied by our Protestant An••¦quaries, * 1.189 but affirmed from the same authorit•• Clemens Romanus, à Petro apprehens â manu instit•••• est Romanus Pontifex, si Epistolis Clementis credend•• est. Acknowledging those epistles to be the wor••

•• Sainct Clement, which so testifie. In which and ••ers other bookes he giueth lawes for the whole ••hurch, which he himselfe sufficiently often wit∣••sseth writing and sending his decrees to be kept ••d obserued to, and by all Bishops, Preists, all ••ergy men, and all Princes greater or lesse, and ••nerally vnto all beleeuers: Clemens vrbis Romae * 1.190 ••iscopus, omnibus Coepiscopis, Presbyteris, Diaconis •• reliquis Clericis, & cunctis Principibus, maioribus ••noribusuè omnibus generaliter fidelibus. This epi∣••e trāslated by Ruffinus is intituled of the office & ••d duty of Priests & Clergie men, de officio Sacerdotis Clericorum, for the whole Church of Christ. The ••e commaunde and generall authority of his Sea ••postolike he hath in diuers other bookes. Sainct * 1.191 ••acletus also is so cleare for this primacy, and in∣••libility of the Church of Rome, that our Prote∣••nts confesse it thus as plainely: To proue that the * 1.192 ••urch of Rome hath the preeminence ouer all Churches, ••eadgeth math. 16. vers. 18. vpon this rocke will I ••lde my Church, and he expoundeth it thus: super ••c Petram, id est, super Ecclesiam Romanam, vpon ••s rocke, that is, vpon the Church of Rome, will I ••ld my Church.

Anacletus writeth, that the primacy of the Church of ••me ouer all Churches, and ouer all Christian people ••s graunted by our Lord himselfe, because, saith he, said to Peter liuing at Rome, vpon this rocke will I ••ild my Church. Ab ipso Domino primatum Romanae ••clesiae super omnes Ecclesias, vniuer sumque Chri∣••ani nominis populum concessum esse asseruit: quia (in∣••it) Petro agenti & moriēti Romae dixit: tues Petrus, •• super hanc petram aedificabo Ecclesiam meam.

Sainct Euaristus writeth the like, calling the * 1.193

Church of Rome the head, ••••put, of Churches ••¦lexander * 1.194 affirmeth that Christ committed th•• ••¦posing of the greatest causes and busines •• Churches to Sainct Peter Prince of the Ap•• and to the Apostolike Roman Sea as head of t•• * 1.195 Cui sanctae & Apostolicae sedi summarum dispos•• causarum, & omnium negotia Ecclesiarum ab ipso•• mino tradita sunt, quasi ad caput, ipso dicente pr•• Apostolorum Petro: Tues Petrus & super hanc P•• aedificabo Ecclesiam meam. Sainct Papias also; •• Protestants confesse (to speake in their •• words,) taught Peters primacy; and Romish E••¦pality. Sainct Martial a disciple of Sainct Pete•• ••¦sent * 1.196 into Fraunce by the Apostolike R•• Church, and a member thereof, teacheth th•• Church of Christ is firme, and can neuer be •• throwne or dissolued. Firma Ecclesia Dei & •• nec cadere, nec disrumpi poterit vnquam.

Sainct Ireneus being by Sainct Hierome, th•• Romane Martyrologe, and others, scholler Polycarpus and Papias, and neare the Ap•• time Apostolorum temporum vicimus, must nee•• and be learned in this age, and both knowe •• followe the approued doctrine thereof, be•• most Catholike holy learned Sainct, Marty•• Doctour, yet he witnesseth of the Roman C•• * 1.197 that it hath principality ouer all others, and •• fore euery Church & all true beleeuers must concordance with it, euer keeping the tru•• Christian Religion, which the Apostles deli•• Ad hanc Ecclesiam propter potentiorem principalit•• necesse est omnem conu••nire Ecclesiam, hoc est, e•• sunt vndique fidel••s, in qua semper ab his, qui s•••• dique, conseruata est ca, quae est ab Apostolis tr••

••e saith this Church is the greatest, most auncient, ••owne to all, founded by the two most glorious ••ostles Sainct Peter, and S. Paul keeping inui••∣••le the faith they taught, and confounding all ••t erre. Maximae & antiquissimae, & omnibus co∣••itae à gloriosissimis duobus Apostolis Petro & Paulo ••maefundatae, & constitutae Ecclesiae, eam, quam ha∣•• ab Apostolis traditionem, & annunciatam homini∣•• fidem, per successiones Episcoporum peruenientem ••que ad nos indicantes, confundimus omnes eos, qui ••quo modo, velper sui placentiam malam, vel va∣•• gloriam, vel per caecitatem, & malam sententiam, ••terquam oportet, colligunt. Where this Church of ••me is euer pure and vnspotted, free from errour, •• Iudge and confounder of all, wheresoeuer or ••wsoeuer erring and falling from the true Apo∣••like doctrine. * 1.198

And particularly concerning Britaine, (So it ••s euer adiudged here) wee receaued our first ••h from Sainct Peter and the Roman Church, ••nct Peter stayed longe in Britaine, conuerted ••y, founded here Churches, ordained Bishops, ••ists, and Deacons: venit in Britanniam, quo in loco ••o temporefuit moratus, verbo gratiae multos illumi∣••it, Ecclesias constituit, Episcoposque & Presbyteros, ••iaconos ordinauit.

••nd all our Protestant Antiquaries confesse, that •• receaued this holy Apostolike faith, and ••at this time, and in euery age had Bishops and ••chers sent hither from Rome, as Sainct Da∣••nus and Faganus with others from Pope Eleu∣••ius in the second age, from Pope Victor wee •• many in the third age, and Sainct Mellonius

or Mello from Pope Stephen and S. Amphibalus with others from the same Romes authority in the same age. In the fourth age one holy Emperesse & Emperour, Queene and King, S. Helen with our whole Cleargy agreed with Sainct Syluester and others Popes there, and Sainct Ninian with others of ours, which where there consecrated, and sent hither by that power Apostolike, and many of our Bishops were then at diuers Councels as Arles in Fraunce, Sardyce and others both ioyning with the Roman Church, and acknowledging the su∣preame spirituall power thereof. In the next and fift age, Pope Celestine and other holy Popes sent hither S. Palladius, Sainct Germanus, S. Lupus, Sainct Seuerus, S. Patricius, S. Dubricius. Coelius Sedulius with others renowned in all the world.

In the sixt age the Sea of Rome sent hither and approued here, Sainct Iuo, Sainct Ethelardus, S. Dauid, Sainct Kentegern, Sainct Asaph, Sainct Molochus, Sainct Augustine, Mellitus Iustus with all that holy company sent hither by Sainct Gre∣gory Pope then, especially to the Pagan and no•• yet beleeuing Saxons. Now that our Christia•• Britains neuer forsooke or chaunged in any on•• materiall point their first receaued Apostolike faith▪ * 1.199 wherein they were assisted by the Popes, and Se•• of Rome, all this while to the cominge of S. Augu¦stine in the end of the sixt hundred of yeares, o•• most esteemed Protestant Antiquaries directly t••¦stifie from Antiquities.

Two of them speake in these very same word•• apud Britannos vigebat veritat is praedicatio, doctri•• sincera, & purus Dei cultus qualis ab ipsis Aposto•• mandato diuino, Christianorum Ecclesijs tradi••us 〈◊〉〈◊〉

At the comminge of Augustine hither, here florished a∣mong the Britans the preaching of the truth, sincere do∣ctrine, and the pure worship of God, which by the A∣postles themselues by Gods commandement was deli∣uered to the Churches of Christians. One of thē saith, their doctrine was most sincere. Doctrinae sincerissi∣ma. Both of them cite the brittish history, so they might haue cited the old manuscript history of Rochester with diuers others. Two other princi∣pall Protestant Antiquaries, the one an Archbi∣shop with them, say: Euangelium quod primis Apo∣stolorum * 1.200 temporibus in Britannia nuntiatum non modo semper retentum firmiter, sed singulis saeculis auctum & dilatatum creuisse. The Ghospell which was preached in Britaine in the first times of the Apostles, was both euer firmely retained, and encreased in euery age.

An other, a Bishop in their congregation wri∣teth: The Britans continued still in the same tenour of pure doctrine, which they had receaued in the first in∣fancy of the Church. The doctrine and discipline of their Church they had receaued from the Apostles of Christ. An other hath thus: among the Britains or welchmen * 1.201 Christianity as yet remained in force, which from the Apostles time had neuer failed in that nation. An other hath thus: The Britains after the receauing of the Faith, neuer forsooke it, for any manner of false preachinge of others. An other thus witnesseth: The Britains be∣fore Augustines cominge, continued in the faith of Christ, euen from the Apostles time. The like haue many others, to many to be cited, not any of them contradicting it. And by this they haue euidently proued against this their Article, that the Church of Rome, in euery age, as they haue before declared assisting and directing the Christian Britans here,

and concurring and agreeing with them ineuery point and article of Religion, neither did, nor could be said to haue erred in matters of faith. And this these Protestants expressely confesse, when they generally acknowledge, (as all Antiquities doe) that there was then no materiall or essentiall diffe∣rence, in matters of faith, betweene the Christian Britains (except some Pelagian heretiks among them) and Sainct Augustine with his company being sent from the Church of Rome, the Pope then being a greate S. Gregory the most learned and holy Pope that euer was by these mens Testi∣mony: Gregorius magnus omnium Pōtificum Romano∣rum * 1.202 doctrina & vita praestantissimus. And therefore by them and all holy writers stiled Gregory the greate. And wherein soeuer any difference though ceremoniall obseruing of Easter, any ceremony a∣bout the ministering of Baptisme, or giuing holy Orders, was betweene the Roman Church and the Britains, all writers both Catholiks and Protestāts proue, the Roman Church professed the truth.

And the Britains were in the errour, and so they freely and publikely in their first meeting cōfessed, as Sainct Bede and our Protestants themselues * 1.203 with others acknowledge: Tum Britones confiten∣tur quidem intellexisse se, veram esse viam iustitiae, quam praedicaret Augustinus; and this was inuincibly proued vnto them both by vnanswearably humane arguments, and diuine testimony and miracle. And they afterward generally corrected and conformed themselues to the Romane Church in all things formerly questioned betweene them, as all Anti∣quaries Brittish, English, Forreine, domesticall, Catholiks, and Protestants agree, neuer conten∣ding

about any question moued by Protestants a∣gainst the present Roman Church, but both the Romane Church then, and our Britains, as the whole Christian world also, iointly agreing in euery article against this new Protestant Religion. And this is manifestly proued, particularly already in all articles yet examined, and so will be in all that followe. Therefore it is manifestly false, by all testimonies auncient, later, forreine, domesticall, Catholikes and Protestants euen in their publike decrees, and Confessions, that which this Article so desperately, hath deliuered: The Church of Rome hath erred in matters of faith: and the contradictory, that it hath not so erred, nor shall at any time so erre, is euidently true, by all witnesses. This will be yet more euidently manifested, in the two next following examinations, and others.

THE VIII. CHAPTER.

The 20. Article thus examined, and in whatsoeuer contrary to the Church of Romè, thus condemned.

THEIR 20. and next article intituled: of the authority of the Church: is this. It is no•• lawfull ••or the Church to ordaine any thinge contrary to Gods word written, neither may it so expound one place of ••cripture, that it be repugnant to another. Wherefore ••lthough the Church be a witnesse and a keeper of holy ••rit; yet, as it ought not to decree any thing against the ••ame, so besides the same, ought it not to enforce any ••hing to be beleeued for necessity of saluation.

In this article no thing needeth other answeare or confutation then is made before in their article of Scriptures, and traditions, where the pretended sole necessity of the written Scriptures, heretikely insinuated, is most plainely confuted, both by the Apostolike doctrine and practise of this age, and otherwise. And the supreame power and authority which here they giue vnto the Church to be a witnesse and keeper of holy writ, and the cheifest expositour thereof, and as their common glosse •••• this article is, the Church hath authority to Iudge and determine in controuersies of faith, doth vtterly disable and condemne those Protestants to haue any co∣lour or pretence to hold the truth in any one ar∣ticle they maintaine, against the Roman Church either concerning, Scriptures, Church, or an•• thing else: for the Church which onely was, and •• visible, as they haue described the true Church be∣fore, hath in all and euery article condemned a•• such Protestant Innouation.

And for these men to say, as they haue done, •••• their 19. Article, that the Church is a congregati•• of faithfull men, in which the pure word of God •• preached, and the Sacraments be duely ministred, an•• to make it an article of faith, as they doe in the•• publike profession of the Creede, that this Church one holy and Catholike, doth so continue for 〈◊〉〈◊〉 without interruption, or corruption in ministri•• Sacraments, and preaching doctrine, and the things are in their censure should onely be take from the written word and Scriptures, It is vnpo••¦sible in such proceedings, that the Church sho•• ordaine any thing contrary to Gods word writte•• or so expound on place of Scripture, that it be re∣pugnant

to an other. For otherwise it should nei∣ther be one, holie, or Catholike, but diuers diffe∣rent, vnholy, particular, no pillar of truth, but a forge of falsehood, no howse of God, no spouse of Christ, no saluation to be had, or hoped for, in any Iudgment Catholike or Protestant, but in the true Church of Christ.

To this, the Apostolike men of this age giue * 1.204 euident testimony. Sainct Ignatius doth make the Iudgment of the Church both supreame, and cer∣taine, and receauing penitents, and saith Christ hath firmely builded his Church vpon a hile by spirituall building without help of mans hands, against which the floods dashing, and windes puffing could not ouer∣throwe it; nor any spirituall wickednesses shall euer be able to doe it, but they shall be weakened by the power of our Lord Iesus Christ. Iesus Christus secundum pro∣priam voluntatem suam, firmauit Ecclesiam super Pe∣tram, adificatione spirituali, citra humanarum ma∣nuam operam, in quam collisa flumina & venti non po∣tuerunt eam subuertere: nec id valcant vnquam spiri∣tuales nequitiae, sed infirmentur virtute Domini nostri Iesu Christi. And saith plainely, as there is but one flesh and blood of Christ shedd for our sinnes, one Euchariste, one Altare, one Priestly order, one God the Father, one God the sonne, one holy Ghost, so there is but one prea∣ching, and one faith, and one baptisme, and one Church, which with their sweate and labours the holy Apostles haue founded in the blood of Christ, from the one end of the earch to the other: vnapraedicatio, & fides vna, & vnum baptisma, & vna Ecclesia quam suis sudori∣bus & laboribus fundarunt sancti Apostoli, à finibus terrae, vsque ad fines▪ in sanguine Christi. Sainct Cle∣ment * 1.205 saith, the Catholike Church, is the planta∣tion

of God, and his chosen vineyard, which can∣not be digged vp, or destroied. Dei plantatio est Ca∣tholica Ecclesia, & vinea eius electa. So that no other can be planted or chosen by Christ, but this one alone.

Christ did purchase but one militant Church with his pretious blood, he hath no more but one such daughter, nor true Christians more then one such mother, which the same Sainct Clement like∣wise proueth thus; conuenite ad Ecclesiam Domini, quam acquisiuit sanguine Christi, dilect•• primogeniti * 1.206 omnis creaturae. Eaest enim altissimi filia, quae part••∣rijt nos per verbum gratiae. He cōpareth this Church also, to one greate shippe. Carrying passengers from all contryes to the desired hauen and harbour, saying, that God is alwayes the Lord and owne•• of it, Christ the Master or Gouernour, the Bishop cheife ruler vnder him, Preists Deacons and other Clergy men euer supply their places and offices therein. Similis est omnis status Ecclesiae magnae na••, * 1.207 quae per vndo sum Pelagus, diuersis è locis & regionib•• viros portat, ad vnam potentis regni vrbem proper•••• cupientes. Sit ergo nauis huius Dominus, ipse omnip••∣tens Deus, gubernator verò sit Christus. Tum dem•••• proretae officium Episcopus impleat, Presbyteri nau••••∣rum, Diaconi dispensatorum locum teneant, hi qui ••••∣techizant nautologis conferantur. He giueth also •••• lay persons their place in this shippe, saying th•• world is the Sea it passeth, and witnesseth that th•• shippe, notwithstanding all stormes and tempest•• persecutions, tribulations, daungers, false Prophet•• seducers, persecuting potentates, hypocrites, an•• whatsoeuer enemies, aduersaries and aduersities •• euer is safe, and neuer maketh shipwrake, fo••

Christ euer gouerneth it, and the whole Church must endeuour to serue and obey him and his com∣maundes. Saluator Dominus, gubernator Ecclesiae suae * 1.208 diligatur ab omnibus, & ipsius solius praeceptis ac iussis credat, & obediat omnis Ecclesia. Thus Sainct Cle∣ment from the Apostles themselues. And Sainct Martial also teacheth, that the Church of Christ is so firme, it can neuer fall, nor be broken. And yet in the same place he teacheth that the deuill and he∣retiks his vassals and instruments shall neuer cease to labour and fight against it: Inimicus venturus est vt superseminet in populo Dei grana errorum. Sed fir∣ma Ecclesia Dei & Christi, nec cadere, nec disrumpi po∣terit vnquam. Venient praesumptores absque gratia Dei loquentes, quorum gloria labiorum procedit ex superbia, similes illi qui superbiâ caelum praesumens habitare, mox de caelo cum Angelis suis sequacibus ruit in aeternam voraginem. Hi docebunt aliam doctrinam quae aliena est à Deo, amica autem diabolo, per quam ipse spiritus erroris, animas post se trahere festinabit. Which cannot more properly be applyed to any sects of heresies, then the libertine Protestants so first arising, en∣creasing and subsisting by wanton and lewde li∣centiousnesse.

S. Dionysius Areopagita wrote a whole booke * 1.209 in Greeke yet euery where extant de Ecclesiastica Hierarchia of the Ecclesiasticall Hierarchy, or holy order, which was in his time, and to continue euer in the neuer fayling or ceasing Church of Christ. All the Apostles so firmely and vniformely be∣leeued, * 1.210 and professed this doctrine, as a necessary article of faith, for all Christians, and to obtaine saluation by as the rest, and so proposed it vnto all, in their Symbolum as Sainct Clement then liuing

Ruffinus, S. Leo and all Christians acknowlegde, Credo Sanctam Ecclesiam Catholicam, euer to be an Article of faith as the others, which possible could not be true, if at any time Christ should want a Church holy and Catholike. And our Protestants of England in these their articles doe twise in one article before, intituled of the three Creeds, make and receaue it with the other articles of their Creede, an article of faith throughly to be receaued and beleeued. For So they define: The three Creeds, * 1.211 Nicene Creede, Athanasius Creede, and that which is commonly called the Apostles Creede ought throughly to be receaued, and beleeued, affirming further, they may be proued by most certaine warrants of holy Scripture. And both in the Apostles and Nicen Creede this article is contained with the rest.

This is also confirmed in their publike commu∣nion * 1.212 booke, vsed in their Churches, and allowed by their Parlaments, where besides the Article of the Apostles Creede, I bel••eue in the holy Ghost, the holy Catholike Church, they say vnto God, in the can∣ticle Te Deum, as they translate it: The holy Church * 1.213 through all the world, doth knowledge thee.

And in their Creede of the Nicen Councell they * 1.214 plainely professe and beleeue, that from the Apo∣stles till now, and euer after, there is and shal be one holy, Catholike and Apostolike Church: vnam san∣ctam Catholicam & Apostolicam Ecclesiam. Where the Church is euer one, holy, Catholike, and the same in all matters of faith it was in the Apostles time. And in this sense and no other they haue in their 19. article before described or defined the * 1.215 Church of Christ to be one congregation of faithfull men, with true preaching, and due ministration of Sa∣craments

in all things necessary and requisite according as Christ ordained. And their publike glosse vpon this 19. article diuiding it into diuers propositions, and making this the second proposition: There is * 1.216 but one Church: When wee doe say that the Church is visible and that there is a westerne, East, Greeke Latine: English Church, wee meane not that there be diuers Churches of Christ, but that one and the same Church is diuersely taken and vnderstood, and also hath many particular Churches, as the Sea many Riuers and armes, branching from it. For the visible Church is not many congregations, but one company of the faithfull. For proofe of this out of Scriptures, they cite diuers texts Rom. 12. 5. 1. Cor. 10. 17. 1. Corint. 12. 13. 27. Gal. 3. 28. and conclude thus: all Gods people (mea∣ning Protestants) agree with vs in this point. And particularly cite Confess. Hel••et. 2. cap. 17. Bohe. cap. 8. Gal. art. 26. Belg. art. 27. August. art. 27. Wittemb. art. 32. Sueu. art. 15. and these Prote∣stant Confessions so agree. I will onely cite▪ two for the rest, one of Heluetia, for the Caluinists, and for the Lutherans that of Wittemberge where Luther liued, as Caluine in Heluetia.

The Heluetian confession saith: Cum semper v∣nus * 1.217 modo sit Deus, vnus mediator Dei & hominum Ie∣sus Messias, vnus item gregis vniuersi Pastor, vnum huius corporis caput, vnus denique spiritus, vna salus, vna fides, vnum testamentum vel foedus, necessariò consequitur, vnam duntaxat esse Ecclesiam: quam prop∣terea Catholicam nuncupamus, quod sit vniuersalis, & diffundatur per omnes mundi partes, & ad omnia se tempora extendat, nullis vel locis inclusa vel tem∣poribus. Seing alwayes there is onely one God, one mediatour of God and men I••sus the Messias, also one

Sheepheard of the vniuersall flocke, one heade of this body, to conclude one holy Ghost, one saluation, one saith, one testament or league, it necessarily followeth, that there onely is one Church: Which therefore wee name Ca∣tholike, because it is Vniuersall, and diffused through all parts of the world, and extendeth it selfe to all times, not concluded within any places or times.

This holy Church of God, is called the house of the liueinge God, builded of liuely and spirituall stones, and seated vpon an vnmoueable rocke, and vpon a founda∣tion, on which no other thing can be placed, and therefore it is called the pillar and supporter of truth. Haec Eccle∣sia Dei sancta, vocatur domus Dei viuentis, extructa ex lapidibus viuis & spiritualibus, & imposita super petrā immotā, super fundamentū, quo aliud loc ari nō po∣test: & ideo nuncupatur etiam colūna & basis verit ati••. * 1.218

The Lutheran Religion or confession of Wit∣temberge saith: credimus & confitemur, quod vna sit * 1.219 sancta Catholica & Apostolica Ecclesia, iuxta Symbo∣lum Apostolorum & Nicaenum. Quod haec Ecclesia •• Spiritu sancto, ita gubernetur, vt conseruct eum per∣petuo, ne vel erroribus vel peccatis pereat. Quod in hac Ecclesi asit verapeccatorum remissio. Quod haec Eccle∣sia habeat ius iudicandi de omnibus doctrinis. Quod haec Ecclesia habeat ius interpret and aescripturae. Ecclesia ha∣bet certam promissionem perpetuae praesentiae Christi; & * 1.220 gubernatur à Spiritu sancto.

Wee beleeue & cōfess••, that there is one holy Catholike and Apostolike Church according to the Creede of the Apostles and Nicen Councell.

That this Church is so gouerned by the holy Ghost, that he preserueth it for euer, that it perish not, either by errours or sinnes.

That in this Church there is true remissiō of sinnes, th••••

this Church hath authority to Iudge of all doctrines. That this Church hath authority to interpret the Scrip∣ture. The Church hath certaine promise of the perpetuall presence of Christ, and is gouerned by the holy Ghost.

By this it is euident by all Testimonies of this Apostolike age, and these Protestants themselues that the true Church of Christ neuer did, shall, or can erre in any Iudgment, decree, sentence, or pro∣fession in matters of faith, but is pure Catholike and Apostolike in all such, in all times, and places, And this article either denying or doubting of such power, and prerogatiue in the true Church, is very Idle or Antichristian, taking away all certaine and holy Religion of Christ. As also that the Church which was when these heresies began, euen Ca∣tholike and vniuersall in all places, and had beene so in all times before, hath beene so euer since, and still so continueth, and florisheth, is that true holy Catholike & Apostolike Church which the holy Scriptures, Fathers of this age, and the Article of our Creede, giue testimony vnto, And the Prote∣stant particular Confessions and congregations of Heluetia, Fraunce, England, Scotland, Belgia, Po∣land, Argentine, Ausburgh, Saxony, Wittemberge, the Palatine of Rheine, Boheme, and perhaps some others, (being onely of particular Contryes or Townes, and onely of some and not all persons of them) cannot be possibly Catholike for place, and as vnpossibly for time, the eldest of them, by their owne testimony, and confession, vnknowne vntill the yeare of Christ 1530. the Confession of Au∣sburge first began, not printed vntill the yeare 1540. the Confession of Boheme 1532. Heleutia 1536. Saxony 1551. England 1562. Scotland. 1581.

the like of the rest. These nor any of them by the same reason can be Apostolike, arising so many hundreds of yeares after the Apostles time. None of all these can be, that one Church, which was euer, those being diuers from that, & among them∣selues at warres, both for Sacraments, discipline & doctrine. None of their cōgregations or cōfessions yet hath brought forth any one man or woman knowne, which in their owne Iudgment or sentēce is honoured, or calendred for a Saint, though their calenders, chronicles, and histories be full of Saints, which were of the Roman Church, and Religion.

They haue taken away and ouerthrowne many thousand foundations of holynesse and piety, their owne first foundation in such kinde is yet to begin, this cannot be the one, holy, Catholike, and Apo∣stolike Church of Christ, which our Creeds doe teach vs; being in all respects diametrically oppo∣site, or rather contradictory to whatsoeuer is, or can be defined, or described, as they themselues de∣fine the true Church, by those attributes, proper∣ties, or distinctiue differences, to be one, to be holy, to be Catholike, and vniuersall in all times, places, and points of doctrine, and Sacraments, and to be Apostolicall, continued without intermission from the Apostles, in sound and Apostolicall Christian Religion, in all articles and matters of faith. And thus it was confessed, and professed by our Chri∣stian Britains, from their first couersion, in the Apo∣stles time, as these men themselues haue before de∣liuered.

THE IX. CHAPTER.

The 21. Article so examined, and condemned.

THE Article which followeth 21. in number, is intituled: of the authority of generall Councels. And in these their words. Generall Councels may not be grathered to gether without the commaundement and will of Princes. And when they be gathered, for asmuch as they be an assembly of mē, whereof all be not gouerned with the spirit, and word of God, they may erre, and some time haue erred, euen in thinges pertaining vnto God. wherefore, things ordained by them as necessary to saluation, haue neither strength, nor authority, vnlesse it may be declared that they be taken out of holy Scrip∣ture. Hitherto this English Protestant Article. The first part of it requiring of necessity the commaun∣dement and will of Princes, for the validity of Councels is singular, not onely against Catholiks but all Confessions of Protestants, not any one consenting in this matter with our English Prote∣stants, as is euident in those confessions. Neither doe the Protestants of Britaine agree herein, but all they, whom they terme Puritans or Disciplina∣rians are quite of an other opinion. And the Par∣lament Protestants themselues of best Iudgment doe euen with publike allowance condemne it. Thus with such approbation they write of them∣selues. * 1.221

The Protestants are seuered bandes, or rather scat∣tered troopes, each drawing diuers wayes without any meanes to pacifie their quarrels, to take vp their contro∣uersies. No Prince with any preeminence of Iurisdiction

aboue the rest: no Patriarcke one or more, to haue a com∣mon superintendance of care, of their Churches, for cor∣respondancy and vnity: no ordinary way to assemble a generall Councell, the onely hope remaining euer to as∣suage their contention. The other haue the Pope as a com∣mon 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 experimētally knowne to be true▪ by all men, no Prince or Potentate spi∣rituall or temporall except the Pope of Rome, ei∣ther hauing, or pretending to haue, any such power, as is necessary to call & assemble a generall Coun∣cell. 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 Coū∣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, Soul∣diars, * 1.222 Captaines, Rebels, and heretikes without knowledge in diuinity, or humane duty, to haue decisiue voyces in Ecclesiasticall matters, and to of∣ford to euery common Artizan, the place and office of holy and learned Bishops, in such assemblies, & Iudgmēts it were a thing most ridiculous, And fur∣ther to say, that all the Bishops and Catholike Cleargy men in all those contries, where Prote∣stant confession haue beene kept were present, and consented vnto them, all those assemblies and con∣uenticles could not come to be the halfe of a fourth

part of a Councell generall, out of the whole Chri∣stian world.

There was not in any of forreine conuen∣ticles and conciables, any one man bearing the name of a Bishop, which inuented them, or sub∣scribed vnto them, as is euident in their subscrip∣tions, neither any one such at this day amōg 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 ena∣ctinge and first shaping of these articles called for∣sooth, Anglica confessio, the confession of England, and now scarcely a man to be founde in England, Scot∣land, Fraunce or other contry, where those con∣fessions 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 Ca∣tholike faith, and the rest so farre at variance and distastes with their confessions, as wee see in En∣gland the late bookes of Doctor Montague, and, him that gathered the booke of prayers priuiled∣ged by the present Protestant Bishop George of London, both them iustifiable by this booke of ar∣ticles, their communion booke, and other allowed rules of their religion, are esteemed and accompted for straūge wonders among the present called Pro∣testants. And to shew of what validity these pre∣tended peeces of Protestants Councels and confes∣sions were from the beginning in their owne Iudg∣ment, disablinge all such, as be not gathered toge∣ther by the commaundement and will of Princes, except

here in England, where a woman was head in al•• things both temporall and spirituall, there was n•••• either the commaundement, will, or assent of a•••• true lawfull, and cheife Prince to those confession•• but the contrary, those assemblies and Confessio•• being gathered and concluded by refractory, diso¦bedient, and vndutifull people, as is euident in th•• very Protestant proceedings and histories of the•• all. In the confession of Ausburg the Protestant p••¦blishers of it say, that Ihon Duke of Saxony E••¦ctour, George Marquesse of Brandeburge, Erne¦stus Duke of Luneburge, Philip Lansgraue •• * 1.223 Hesse, Ihon Frederike Duke of Saxony, Franc•• Duke of Luneburge, Walfangus Prince of Anha•• the Senats of Nurnberge and Reutling subscribe•• but by their owne confession they subscribed •• subiects to the Emperour and protesting their fide∣lity vnto him. Caesareae maiestatis v••strae fideles o•• subditi. And the Emperour their Supreame Lord▪ and Prince, neuer consented vnto it. No Prince •••• Potentate Protestant that consented vnto any •• these confessions, neuer had, or claymed any Iuri∣diction or power spirituall, or temporall ouer •• other, or any one other Prince or contry, and so no•• generall Councell euer was, or can be called, b•• any right, or title claymed or pretended in their re¦ligion; all Protestants agree the true Church e•••• had, hath, and shall haue true discipline, Sac••¦ments, and due ministration of them, and true d••¦ctrine in all things necessary: none of these co••¦fessions thus agree together, And the Protestan•• of England with their temporall Princes spiritua•• Supremacy with two onely Sacraments, and d••¦uerse points of necessary doctrine differ from the••

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 con∣tries, where Christians, did; doe, and are to liue hereafter, yet councels haue beene kept, and law∣fully 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, * 1.224 and almost 120. Petrus in medio fratrum dixit, erat autem turba hominum simul f••re c••ntum viginti, when Sainct Matthias was chosen in the place of Iudas.

It was a generall Councell also for that time * 1.225 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 * 1.226 discipulorum, were present at it, called thither by A∣postolike 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 * 1.227 & 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 E••∣clesia,

& ab Apostolis, & senioribus. And the Apo∣stles with the disciples and rulers of the representa∣tiue Church gaue resolution and sentence vpon that doubt. Placuit Apostolis & senioribus cum omni Ecclesia.

So wee may say of the councels, wherein the * 1.228 Canons of the Apostles, and their constitutions re∣gistred by S. Clement, and remembred in many auncient writers Greeke and Latine were made.

The like is also set downe by S. Clement, when * 1.229 he relateth it in the name of the Apostles, a Coun∣cell which they kept at a feaste of Easter. Cum nos duodecim Apostoliad diem Paschae cum ingenti multi∣tudine conuenissemus, ingressi Ecclesiam fratrum, quae à nobis per loca singula gesta sint, breuiter exponimus. So of that their holy Councell, wherein they decreed and composed the Creede, which the Church euer since professeth, and our Protestants before re∣ceaue, as composed by them; the history of it is ex∣pressely set downe by Sainct Clement, Ruffinus and others. Christo resurgente & ascendente in coelum * 1.230 misso sancto Spiritu, collata Apostolis scientia lingua∣rum, adhuc in vno positi, Symbolum quod fidelis nunc tenet Ecclesia, vnusquisque quod sensit, dicendo, con∣diderunt, vt discedentes ab inuicem, hanc regulam per omnes gentes praedicarent. And reciting the contents thereof, concludeth, that the Apostles penned it by instinct of the holy Ghost. Hoc praedicti sancti Apo∣stoli inter * 1.231 se, per Spiritum sanctum salubriter, vt di∣ctum est, condiderunt. Diuers other such sacred Councels of the Apostles, and Disciples of Christ, wee might recite from approued writers, and yet none of them was by the commaūde or allowance of any temporall Prince, or Potentate, but other∣wise.

And to make it manifest to all posterity that Princes tēporall were not to haue any commaunde in such affaires, as Protestants in this article pre∣tend, the same holy Apostles in their Canons, by some readings in the 36. by others, the 37. and by others 38. do thus decree, that Bishops should twise * 1.232 in the yeare keepe councels and among themselues exa∣mine the decrees of religion, and compose such Ecclesia∣sticall Controuersies as should arise, first in the fourth weeke after Pent••cost, and the second the 12. day of O∣ctober. Bis in anno fiat Episcoporum Synodus, & inter se examinent decreta religionis, & incidentes Ecclesia∣sticas controuersias componant: semel quidem quarta hebdomade Pentecostes: iterum autem Hyperb••retaei, duodecimo.

And S. Clement from the same Apostles tea∣cheth * 1.233 further, that Episcopall power and dignity was the greatest on earth, Bishops were Mediatours betweene God and men, in things belonging to di∣uine worship. The Bishop is the Master of piety and Religion, the Father of Christians vnder God, their Prince, their Leader, their King, their Ruler. After God, the earthly God who ought to enioy honour, the Bishop must gouerne being adorned with the dignity of God, whereby he hath power ouer the Cleargy, and ruleth all the people. Qui Episcopus est, hic est minister verbi, scientiae custos, Mediator inter Deum & homines, in ijs, quae ad eum colendum pertinent: hic est magister pietatis & religio∣nis: hic est secundum Deum pater vester: hic Princeps, & Dux vester: hic vester Rex, & praefectus: hic post Deum terreus Deus, qui honore v••stro frui debet. Epis∣copus vobis praesideat, vt dignitate Dei cohon••status, qua clerum sub potestate sua ten••t, & toti populo p••ae∣est.

He tell••th vs againe by the same Apostolike war∣rant, * 1.234 that a Bishop representeth the example of God to men, and ruleth all men, Preists, Kings, Magistrats, pa∣rents, children, and all subiects. Stude Episcope, vt mundus purusque sis, locum tuum, dignitatemque tuam actionibus declara, vt pote qui exemplar Dei repraesen∣tas, praesidendo omnibus hominibus, Sacerdotibus, regi∣bus, Magistratibus, parentibus, filijs, & pariter cunctis * 1.235 subditis. And iudgeth with power as God doth: Iu∣dica Episcope potestate fretus, tanquam Deus.

And as Moses by God was called a God, so a Bishop * 1.236 is to be honoured as God. By how much the soule is more excellent then a Kingdome. Wee must loue a Bishop as a Father, feare hym as a King, honour him as Lord. It is graunted onely to Preists, to Iudge in spirituall causes. Lay men must obey, the Bishop is Steward and dispenser * 1.237 of Ecclesiasticall things. Wee must not aske an accomp•• of him, nor obserue how he performeth his dispensation, when, with whom, where, well or ill or conueniently. He hath God his Iudge, who hath committed this dis∣pensation into his hands. Without a Bishop wee must do * 1.238 nothing. If any man doth any thing without the Bishop, he doth it in vaine. A Bishop is the heade, and must no•• * 1.239 obey the foote, a lay man, but onely God. He must rule hi•• subiects, not obey them. The sonne doth not rule the Fa∣ther, nor the Seruant his Lord, nor the Scholler his ma∣stor, nor the Souldier the King, so the lay man must no•• commaund the Bishop. Si de parentibus secundum car∣nem lex diuina inquit honora patrem tuum & matrem tuam quanto magis de spiritualibus parentibus vob•• praeceptum est, vt eos honoretis, & diligatis tanquam b••n••ficos ligatosque ad Deum. Hos venerabiliter colite varijs honoribus. Hos Principes & Reges vestros p••∣tatote, & tributa tanquam Regibus penditote. Si ali∣quid

orationi addendum est, plura hic Episcopus, quam ille, Rex, olim. Ille enim rem militarem tantum admi∣nistrabat, belli pacisque moderator, ad tuenda corpora, hic verò Dei Sacerdotium administrans; corpus & ani∣mam periculis liberat. Quanto igitur corpore est excel∣lentior, tanto Sacerdotium Regno praestat. Ligat enim id & soluit supplicio, vel indulgentia dignos. Ideo E∣piscopum diligere debetis, vt patrem, timeré vt Re∣gem, honorare vt Dominum. Non est aequum, caput cum sis, ô Episcope, caudae obsequi, hoc est, laico homini sedi∣tioso in alterius pernici••m, sed soli Deo. Imperare enim debes subditis non parere: nam neque filius imperat patri secundum originis rationem, neque seruus Domino se∣cundum potestatis rationem, neque discipulus magistro, neque miles Regi, ita neque laïcus Episcopo.

The like he hath in diuers other places, and in * 1.240 ample manner. S. Ignatius is as plaine in this point. He telleth vs, that all, without exception of any, must followe the Bishop, as Christ his Father. And none must doe any thing in matters belonging to the Church without the Bishop. Omnes Episcopum siquimini, vt Christus patrem. Sine Episcopo nemo quicquam faciat eorum, quae ad Ecclesiam spectant. He manifestly maketh the Authority of Bishops, greater then any regall, or other, on earth in these matters, the Princes of Preists representing the Image of God, and next to him to be honoured and obeyed, and declareth it for a greater treason and disobedience to resist the Bishop, then the King, and the Episcopall office more honourable, then the Regall, this consisting onely in the inferiour temporall affaires, the Episcopall in superiour Ec∣clesiasticall and diuine. Honora Deum vt omnium a••∣thorem & Dominum, Episcopum vero vt Principem

Sacerdotum, Imaginem Dei referentem, Dei quidem propter principatum, Christi vero propter Sacerdotium. Honorare oportet & Regem, nec enim Deo quisquam potior est, aut ei similis in rebus omnibus creatis: nec Epis∣copo qui Deo consecratus est pro totius mundi salute, quicquam maius in Ecclesia: nec inter principes quis∣quam similis Regi, pacem & aequitatem subditis procu∣ranti. Qui honorat Episcopum, à Deo honorabitur, sicut qui ignominia afficit illum, à Deo punictur. Si enim Iu∣re censebitur paena dignus, qui aduersus Regem insur∣git, vt qui violet bonas legum constitutiones, quanto putatis grauiori subiacebit supplicio, qui sine Episcopo quid volet agere, concordiam rumpens, & decentem re∣rum ordinem confundens? And immediatly he fur∣ther addeth this reason: because preisthood is the heade, and cheifest of all good things among men. And so he that opposeth or rageth against it, doth not offer reproch to man, but to God and Christ Iesus by nature the high Preist of his Father. Sacer∣dotium * 1.241 enim est omnium bonorum, quae in hominibus sunt, Apex, quiaduersus illud furit, non hominemig∣nominia afficit, sed Deum, & Christum Iesum primi∣genitum, qui natura solus est summus Sacerdos Patris. And testifieth, that the Apostles left this cūmaun∣dement of honouring Bishops. And saith, that a Bishop is aboue & higher then any, or all principa∣lity and power on earth, and to be reuerenced as Christ. Reueremini Episcopum vestrum sicut Chri∣strum, que madmodum beat inobis praeceperunt Apostoli. Quid enim aliud est Episcopus, quam is qui omni prin∣cipatu & potestate superior est: & quoad homini licet, pro viribus Imitator Christi Dei factus? And therefore it is needfull that whatsoeuer wee doe, wee attempt no∣thing without the Bishop. But wee must also obey Preists

as the Apostles of Christ. Episcopo subiecti estote velut Domino: ipse enim vigilat pro animabus vestris, vt quirationem Deo redditurus sit. Necesse est it aque quic∣quid facitis, vt sine Episcopo nihil tentetis. Sed & Pre∣shyteris subiecti estote, vt Christi Apostolis. What soeuer * 1.242 Bishop is placed to gouerne the Church of Christ, wee must receaue him, as him that sent him. Wee must regard our Bishop as our Lord himselfe. Quemcunque Episco∣pum paterfamilias mittit ad gubernandam familiam, huncita accipere debetis, vt illum ipsum qui mittit. E∣piscopum igitur profecto aspicere oportet vt ipsum Do∣minum. Wee must be subiect both to the Bishop and Priests and Deacons. He that obeyeth them, obeyeth Christ. He that resisteth them, resisteth Christ Iesus. He is peruerse contentions and proud, that obeyeth not Su∣periours. Enitimini subiecti esse Episcopo, & Presby∣teris & Diaconis. Qui enim his obedit, obedit Christo, qui hos constituit. Qui verò his reluctatur, reluctatur Christo Iesu. Praefractus, contentiosus, & superbus est, qui non obtemperat Superioribus. Sainct Euaristus Pope liuing in this age writeth, as Sainct Ignatius also in diuers places doth, which I haue not cited, that preists are legates in the Church in the place of Christ: * 1.243 & as the Church his spouse is ioyned to him: So Bishops are ioyned to their Churches, by proportion. And the Church ought to obey the Bishop in all things. Sacerdo∣tes vico Christi legatione funguntur in Ecclesia. Et sicut ei suaconiuncta est sponsa, id est, Ecclesia: sic Episcopi tunguntur Ecclesiae vnicuique proportione sua. Et Ec∣clesia Episcopo in omnibus obedire debet. So our Pro∣testants * 1.244 also testifie of him: Ecclesiam debere Episcopo suo in omnibus obedire praecepit.

And that Sainct Anacletus his predecessour de∣creed, that Ecclesiasticall causes should be hard

onely before Ecclesiasticall Iudges, the greater to be brought to the primate, the lesser to the Metro∣politane Bishop, and onely temporall matters to be tryed before temporall Iudges. In Ecclesiasticis ne∣gotijs, grauiores causas ad primatem, leuiores ad Metro∣politanum Episcopum referendas, secularia negotia ad prophanos Iudices agenda esse iussit. And that all might appeale to the Ecclesiasticall Court Omnibus oppres∣sis licere appellare Ecclesiasticum forum.

That he was an enemy to Christ whosoeuer should call Preists before temporall Iudges. And reputed them as Murtherers, which should take away the riches & right of Christ & his Church: because, saith he, the Apostles by the commaunde▪ of our Sauiour did commaund, that the priuiledges of the Church and Preists should be kept inuio∣late. Christo alienos esse iudicabat, qui Sacerdotes in ius vocarent. Christi vel Ecclesiae pecunias auferentes, ho∣micidas iudicari debere censuit: quia inquit priuilegia Ecclesiae & Sacerdotum, Apostoli Saluatoris iussu in∣violata esse debere iusserunt. And yet the holy Apo∣stolike writers being thus farre from allowing Kings, to haue any power to commaund councels of Bishops, or any one Bishop in such busines, doe giue vs assurance, and some of them also commaun∣dement, that councels were to be assembled, and kept, euen in those times when there was no King Christian to call, will, or commaunde them, and in all ages to succeede without any such com∣maunde, or will of them. Which our Protestants themselues plainely acknowledge, and first in this last mentioned Pope Sainct Anacletus, who as they confesse decreed, that councels should be kept twise in the yeare. And such causes as could not

otherwise be determined should be decyded in * 1.245 them. Statuit congregationem virorum Ecclesiastici or∣dinis his in anno habendam•• & causas quae apud pri∣marios Ecclesiastici ordinis componi non possent in quarto concilio finiendas esse. In the place which these men cite that holy Pope saith, that such councels were vsed, and ought to be kept twise in the yeare. Summorum congregata congregatio per singulos annos his ficri solet & debet. And the Apostles themselues, as Sainct Clement and others witnesse, made that decree, that councels of Bishops should be kept twise in the yeare, to determine Controuersies in religion, and Ecclesiasticall contentions, and ex∣pressely set downe the times of their assembling. Bis in anno Episcoporum celebrator Synodus, & pieta∣tis inter se dogmata in dispositionem vocanto, nec non in Ecclesijs incidentes contradictiones dirimunto, semel quidem quarta feria, Pentecostes, secundò duodecima hyperberetaei. Which is receaued not onely in our * 1.246 most auncient Popes and writers, as Sainct Ana∣cletus 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 anti∣quities, 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 coun∣cels were assembled, about affaires in religion, and

with greate reuerence, and such as represented all * 1.247 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 venera∣tione celebratur. And if wee should follow the will, and Rule of Protestants, to accompt them generall * 1.248 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 Lōdon Rectitutes was present, gathered forth of aboue 30. Kingdomes and con∣tries, 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 Chri∣stians that euer was, & they assembled themselues against his will, and to keepe their meetinge vn∣knowne to him, kept their coūcell 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 Catho∣liks 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 Am∣bassadge 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 Protestāt so consenting. Philipp was the first Chri∣stian 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 Euse∣bius and others testifie, he did publike pennance, euen among the common penitents at the Popes enioyning it vnto him. De Philippo fertur, quod cum * 1.249 Christianus esset, & in die qua vltimae Paschatis vigi∣liae seruabantur, in precationibus multitudini Ecclesia∣sticae tanquam consors coniungi vellet, ab eo qui tum Ecclesiae praeerat, admissum non esse nisi primum consite∣retur, & 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 Coun∣cell against Arius, which is commonly reputed for the first generall Councell, was called. That greate glory of this Kingdome, borne here, Con∣stantine the greate was Emperour, and although he was the greatest benefactour to the Church of God, founder and dilatour of the honour and re∣nowne thereof, that enioyed the Empire, and ha∣uing 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 * 1.250 writeth, he called not the Bishops together by his commaunde, as this article giueth to Kings, but wrote honorable letters vnto them to such pur∣pose, per literas honorificè scriptas. And as Ruffinus a * 1.251 man also of that time expoundeth those procee∣dings vnto vs, this was as the Bishops willed and di∣rected: ex Sacerdo••um sententia, apud vrbem Nica∣nam Episcopale cuncilium conuocat. And S. Damasus * 1.252 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 Bi∣thiniae. Besides it is euident in the authenticall subs∣cription * 1.253 to that holy Councell, that diuers Bishops were present and subscribed vnto it, out of Persia, and other Kingdomes and contries where Con∣stantine 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 frō 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 * 1.254 had then no power by his owne relation, giuing still the most he could to that Emperour in all re∣spects.

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 persecu∣tion, 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, om∣nes * 1.255 summa cum animorum alacritate tanquam è carce∣ribus ad cur sum emissi, properè aduolarunt.

This is proued by the greate temporall proui∣sion of Horses, other beasts, and instruments of carriage: in care peragenda multum attulit subsidij au∣thoritas Imperatoris, ac nutus, qui nonnullis fecit pote∣statem, equis publicè ad iter celeriter conficiendum dis∣positis vtendi: alijs permagnum iumentorum instrato∣rum, quibus vcherentur, numerum suppeditauit. This is manifest by his prouision of the place of their as∣sembly, with Seats, dyet, all necessaries in his owne palace, and he himselfe would not set downe vnlesse entreated, or vrged by the Bishops: Non priùs sedit, * 1.256 quam Episcopi ad id innuissent. And to put it out of all contradiction, or question, that he onely vsed his temporall power in this busines, referring all spiri∣rituall things to the Bishops, and nothing of that nature to himselfe, he did in open councell protest, and confesse, that they had power from God to Iudge of Kings, and Emperours, and these no such power at all ouer Bishops. None but God could Iudge them. They by God were constituted as Gods ouer men, no man could bee their Iudge. Ait ad Episcopos: Deus vos constituit * 1.257 Sacerdotes, & potestatem vobis, dedit de nobis quoque iudicandi, & ideo nos à vobis, rectè iudicamur. Vos autem non potestis ab omnibus iudicari. Propter quod Dei so lius inter vos expectate iudicium. Vos nobis à Deo dati estis dij, & conueniens non est vt homo iudicet Deos, sed ille solus de quo scriptum est. Deus stetit in Synagoga deorum, in medio autem Deos discernit. Mihi

non est fas, cum homo sim, eiusmodi causarum cogniti••∣nem arrogare. Theodorit saith, that he would not * 1.258 sit downe vntill he had first asked and obtained leaue of the Bishops. Paruo in soliolo posito assedit, praefatus veniam prius, & petita concessione ab Episco∣pis. Hee did not intermeddle in defining or deecreing * 1.259 the Canons of that councell, but left that to the holy Bishops. And when they had giuen their sen∣tence, and subscribed vnto it, being brought to the Emperour, he reuerenced it as the sentence of God, protesting to bannish whosoeuer should oppose a∣gainst it, as contradicting the decrees of God. De∣fertur ad Constantinum Sacerdotalis concilij sententia Ille tanquam à Deo prolatam veneratur. Cui si quis tentasset obniti, velut contra diuina statuta venientem, in exilium se protestatur acturum. Which he per∣formed, to Arius and 6. others, all the rest subscri∣bing. Sex soli cum Ario se patiuntur exp••lli: reliqui * 1.260 vndecim, consilio inter se habito, acquicscunt ad sub∣scribendum manu sola, non mente. So he himselfe wri∣teth in diuers epistles recorded by Eusebius, Socra∣tes, Theodorit, and others neuer taking vpon him to be a Iudge, or commaunder in or ouer Ecclesia∣sticall men and matters. But wholly leauing such affaires to the councell of Bishops, protesting that in such times of controuersies, as that was, vnity of faith, sincere charity, and true worship in Reli∣gion could not be preserued, except either all or the greatest part of the Bishops should assemble together, and euery of them giue his Iudgment in things belonging to most holy Religion. Vt in San∣ctissima Catholicae Ecclesiae multitudine, vna fides, sin∣cera charitas, & consentiens erga Deum omnipotentem religionis cultus seruaretur: Istud haud poterat in loco

tuto firmoque collocari, nisi vel omnes Episcopi, vel maxima eorum pars in vnum conuenisset, singulique s•••••• iudicium de rebus ad sacratissimam Religionem perti••entibus interposuissent.

And by this it also appeareth to whom the title, right and authoritatiue power of callinge councels, euen generall, which concerne the whole Catho∣like Church of Christ, belongeth: To no tempo∣rall King, Emperour, or Prince, as is manifest be∣fore, and in it selfe euident, when hitherto no such man had, or claimed any power spirituall, or tem∣porall, in or ouer those contries and Kingdomes, from which came to many cōfessed generall coun∣cels, hundreds of Bishops, and so wee should deny there euer was any one lawfull generall councell, when all agree there haue beene 20. or more, and our Protestant of England by publike Parlaments, Canons, statutes, decrees and practise haue re∣ceaued many for such. And so the Church of God hath euer from Christ beene destitute of this So∣ueraigne helpe, and so is now, and euer like to be in that desolate condition, in hauing no remedy to end the Controuersies which now be, and here∣after are to growe to the end of the world. For it is rashe and madde lyeing foolinesse, to affirme, or coniecture, that there either now is, or euer shall be, such an vniuersally ouerruling temporall Prince in the world. No spirituall Patriarke, or potentate of Antioche, Alexandria, Hierusalem, or Constantinople euer claymed this preroga∣tiue, and if they had, it could not possibly be their due.

Constantinople was not builded, when this first generall Councell was kept, and the Patriarkes

of them all haue beene either quite ouerthrowne▪ or very obscure and wanting all meanes and power diuers hundreds of yeares, when many confesse•• generall Councels haue beene called and assem∣bled. Mutuall assent without a Superiours com∣maunding ability is by experience vnpossible, a•• ordinary or equall Bishop or Bishops could not do it, hauing no iurisdiction the one ouer the other par in parem non habet authoritatem, much lesse oue•• Superiours, whose presence is more, and most re∣quisite and needfull in such cases, places and times. Therefore wee must of necessity cōfesse this power to be the peculiar right of the onely Popes of Rom•• for the times beeing. They in these and such con∣trouersies, from the dayes of the Apostles, and by their order and allowance both claymed and pra∣ctized; and so wee after so many hundreds of yeares in times of Controuersie and contention may not deny it, especially when denying it wee shall deny all hope, and meanes to decide and end the most daungerous debates in Religion. Pope Iulius in his epistle to Bishops assembled at Antioche a pa∣triarchall See; claymeth that Councels could not be called without the Pope of Rome, that the Ec∣cleasticall Canon was so, and decrees otherwise made were voyde: Canon Ecclesiasticus vetat, ne de∣creta * 1.261 absque sententia Episcopi Romani Ecclesijs san∣ciantur. Legem esse ad Sacerdotij dignitatem specta••∣tem, quae pronunciat acta illa irrita esse, quae prae••••r sententiam Episcopi Romani constituuntur. And those Bishops themselues in their common epistle ac∣knowledge that the Church of Rome had primacy ouer all, and with all, as being the schoole of the A∣postles and Metropolitaine City of piety, euen from

the beginning. Literis suis fatebantur Ecclesiam Ro∣m•••••••• * 1.262 Primas apud omnes ferre, vtpote quae Aposto∣lorum schola, & pietati•• Metropolis (licet authores Re∣ligi•••••••• Christianae primum ex oriente eo venissent) iam •••• initio fuisset. Ecclesia Romana priuilegium praeter 〈◊〉〈◊〉 obtinet. And after, the City of Constanti∣nople, being made Imperiall claymed the greatest glo••y could be giuen vnto it, the Church of Rome was still the cheife and primate euen by the Coun∣cell of Constantinople it selfe. Decretum fuit, vt E∣piscopus Constantinopolitanus proximè & secundum Episcopum Romanum primas propterea obtinere, quod illa ciuitas nona Roma esset appellata. Our Protestants * 1.263 themselues acknowledge, that Sainct Marcellus Pope decreed longe before any generall Councell, that no Councell should be kept without the pe∣culiar authority of the Pope of Rome. Ne conci∣liū sine peculiari Pontificis authoritate haberetur statuit.

But S. Marcellus euen in the place these doe cit••, deduceth this supreame authority to the * 1.264 Church of Rome euer since Sainct Peters coming thither, so writinge to the Bishops of Antioch yeelding when Sainct Peter was at Antioch, the primacy was there, but Sainct Peter coming from thence to Rome by Christs commaūde, Iubente Do∣mino, his See and primacy was translated thither. Eiu•• sedes Romam translata est. And the See of An∣tioch at the first the cheifest thus yeelding to the See of Rome, euery other must needs be subiect vnto it. So were the decrees of the Apostles. Who also or∣dayned that noe Councell might be kept without the authority of that See, nor any Bishop iudged but in Councell called by that authority. Si vestra Antiochena, quae oli•• prima erat, Romanae cesset sedi,

nulla est, quaecius non subiectae fit ditioni, ad quam o••∣nes quasi ad caput, iuxta Apostolorum eorumque Suc∣cessoram Sanctiones Episcopi, q••i voluerint, velqui∣bus necesse fuerit, suffugere, eamque appellare debent, vt inde accipiant tuitionem & liberationem. Simulque ij dem inspirante Domino constituerunt, vt nulla Syno∣dus fieret praeter eiusdem sedis authoritatem, nec vllus Episcopus, nisi in legitima Synodo, suo tempore Aposto∣lica authoritate conuocata, super quibuslibet criminibus pulsatur audiatur vel iudicetur. Quia Episcoporum iudicia, & summarum causarum negotia, siue cuncta dubia, Apostolicae Sedis authoritate sunt agenda & fi∣nienda. Et omnia comprouintialia negotia, huius sancta vniuersalis Apostolica Ecclesiae funt retractandaiudi∣cio, si huius Ecclesiae Pontifex praeceperit. Sainct A∣lexander Pope, liuing in this first Apostolike age, is witnesse, that Christ himselfe gaue this supreame * 1.265 power to that Apostolike See. Huic Sanctae & Apo∣stolicae Sedi summarum dispositiones causarum & om∣nium negotia Ecclesiarum ab ipso Domino tradita sa•••• quasi ad caput. So hath S. Anacletus before him, both Catholike and Protestants so acknowledging. Ab ipso Domino primatum Romanae Ecclesiae super omnes Ecclesias vniuer sumque Christiani nominis populum concessum esse asseruit. The words of Sainct Anacle∣tus are more large and plaine, then this Protestant allowance is.

And to come againe, to the first generall Coun∣cell held at Nyce: first the Edict of Constantine his donation and endowing the Romane Church, and acknowledging therein as greate priuiledges to be∣longe to that Apostolike See, as any Pope, or learned Catholike now giueth vnto it, was passed by all writers before Constantine his seating him∣selfe

in the east, and the callinge of the Nicen Councell.

This is manifest, not onely by Christian anti∣quaries, too many to be cited, but Iewes and Pa∣gans also. By that donation it is euident that neither the Nicen, nor any other such Councell, could be called without the allowaāce of the Pope of Rome. secondly in the Councell of Rome consisting of 284. Bishops all subscribeing as Constantine him∣selfe present likewise did, by all their harts and hands, as greate primacy is graunted to that See as euer it claymed. Nemo iudicabit primam (Romanam * 1.266 sedem) quoniam omnes sedes à prima sede iustitiam de∣siderant temperari. Neque ab Augusto, neque abomni cler••; neque à Regibus, neque à Populo Iudex indicabi∣••••r. Et Subscripserunt 284. Episcopi, & 45. Presbyte∣ri; & 5. Diacont & Augustus Constantinus & mater eius Helena. This was before the Nicen Councell by many arguments. Thirdly the Fathers of the Nicen Coūcell sent it in Latine to Pope Syluester. Placuit vt haec omnia mitterentur ad Episcopum vrbis * 1.267 Romae Syluestrum, and he there in a Coūcell of 275. Bishops thus confirmed it. Syluester Episcopus San∣ctae & Apostolic aesedis vrbis Romae dixit quicquid in Ni••aea Bithinia constitutum est adrobur sanctae matris Ecclesiae Catholicae & Apostolicae à sanctis Sacerdoti∣bus erecentis decem & octo, nostro ore conformiter con∣firmamus: qui ausi fuerint dissoluere definitionem Sancti & magni Concilij, quod apud Nicaeam congrega∣tum est, anathemat••zanius, & dixerunt omnes, placet. The Pope of Rome, the Imperiall City of the * 1.268 world had his Preists there which supplied his place. Vrbisillius penes quam Imperium est, Episcopus ingrane s••ente ae••a••e praepeditus, absuit: eius tamen pre∣sbyteri,

qui ad••rant, locum eius suppleuerunt. Their * 1.269 names were Vitus and Vincentius, Vitus & Vi••∣centius eiusdem Ecclesia Presbyteri, pro illo adfuere. What it was forthem being but onely Preists, and not Bishops, to supply the place of the Pope of Rome, and to be present for him among so many Patriarks, Archbishops and Bishops, sufficiently declareth his dignity, and their cheife authority i•• Councell in that respect. Which these auncient Authours of that time haue proued before, assuring vs, that no Councell might be kept or decree made without the Bishops of Rome their allowance, and * 1.270 consent. This is proued also by the auncient copie and subscriptions of this first generall Councell, where these two Preists Legats for the Pope of Rome subscribe for him, and by his power before all others Bishops, Archbishops or Patriarks pre¦sent whatsoeuer Victor, or, Victus, & Vinecenti••••▪ Presbyteri vrbis Romae, pro venerabili vno Papa •• Episcopo nostro Syluestro, subscripsimus, ita cred•••••••• ficut scriptum est.

And then after follow the subscriptions of the Bishops of Afrike, Asia, and Europe, The Bishop•• of Europe, wherein Rome is, beinge the last there in subscription, these Legates of the Pope, onely Preists subscribeing first of all Europe Asia or A∣frike, when of themselues as Preists they had •••• place at all, without power, and authority from th•• Apostolike See of Rome, by which they had, an•• thus executed the cheifest, in that first cheife, an•• generall Christian Councell of the world, as it i•• commonly accompted, and by that title propose•• as an example, and presidēt for those that followed▪ Which hath enforced me to continue my examina∣tion

of this part of this Protestant Article thus longe, in regard this Councell being so generally ••••c••••ued by all, may be•• paterne square and rule vnto all in this kinde of Question.

The pretended onely reason, which our Prote∣stants before haue made, to proue that which fol∣loweth in this article, That generall Councels may erre, & sometimes haue erred, euen in things pertaining vnto God, being this: forasmuch as they be an assembly of men, whereof all be not gouerned with the spirit and word of God, is vaine, Idle, and to no purpose: for so wee might discredit and deny all those Councels of the Apostles, and Disciples of Christ before re∣membred, especially all after the choosing of the seuen Deacons, Sainct Stephen, and therest. For among these Nicolas authour of the Nicolaite he∣resie, was one, and so being so vnworthy an here∣tike, may not be said to haue beene allwayes go∣uerned with the spirit, and word of God. And not finding any other generall Councell from that time vntill the first of Nice, which our Protestants with generall applause receaue, and all the Canons and decrees thereof, being receiued by Parlaments, sta∣tutes, communion bookes, Canons, articles before, and all authority they haue, wee may still doubt, or plainely say rather that this erred euen in things pertaining vnto God, and the very nature of God himselfe the blessed Trinity. And diuers others: for although, it consisted of the cheifest Prelates of all noble Churches in all Europe, Afrike; and Asia, ••x ••••nibus Ecclesijs quae frequentes in tota Europa, A∣frica * 1.271 & Asia extiterunt, Dei ministri, qui facile primas ferre putabantur, in vnum conuocati: all Patriarkes, either by themselues or Legats were there, and the

Emperour himselfe, (for such as require his con∣sent) yet they were all but an assembly of men, where∣of * 1.272 all were not gouerned with the spirit and word of God, our Protestants goodly reason, for by all wri∣ters ther•• were 17. knowne Arian heretiks amōg them, and for such diuers of them with Arius con∣demned and exiled, at that time, and many more were absent in greate number. And if wee should for this, or any other pretended reason, doubt of the truth of this men Councell, it were in vayne euer to labour our seeke to haue a true generall, and vn∣doubted Councell, for a greater assembly and more likely to cōclude the truth, is not morally possible to be gathered. For besides the Emperour, all the * 1.273 Patriarks, and aboue 300. Bishops, there were learned Cleargy men there without number. I•• hoc praesenti choro fuit Episcoporum multitud•• ad n••∣morum 〈◊〉〈◊〉 torum & a••plius: Presbyteror•••• a••tem, Diaconorum, acolithorum, & aliorum q•••• istos; comita∣bantur, turbane munera•• quidem potest. Atque ex 〈◊〉〈◊〉 Dei ministris alij prudenter & discrtè dicendo, alij vi∣tae grauitate, & constanti rerum arduarum perpessione, nonnulli quasi media inter istos interiecta viuendira∣tione eximij, praeclara laudis insignia adepti sunt.

Thus Eusebius there present, and others liuing in that time. And if in ciuill and morall bodies, such as the Church, Councels, Diets, Parlaments and such like assemblies composed of many and diuers persons and conditions, are, wee should expect an vniuersall and generall cōsent of men so assembled, wee shall finde there were or haue beene or can be very few or none such in the world.

That first Parlament of Queene Elizabeth which ouerthrewe Catholike Religion, and set vp that

new profession which professeth and decreed the articles, had but 4. or 5. voyces and suffrages more for their new Religion, then were for the old, and yet shee made so many new Protestant Lords for that purpose, and vsed such irreligious practises to encrease the number for their new erection, as their owne historians aboundantly haue testified. The * 1.274 Roman and Catholike Church neuer proceeded with such poore shists and small difference of con∣sents, either in the Councell of Trent against pro∣testants, or any other former generall Councell, in suppressing and condemning other heretiks and their heresies, as is euident in this first generall Councell of Nice, where as before so many agreed, and so few dissented.

Constantine the greate Emperour, if wee would followe Protestants for Princes Supremacy, hath before made the Iudgment and sentence of the Ni∣cen Councell, the Infallible Iudgment and sentence of God, and giueth the same infallibility to all such Councels. Quicquid in Sanctis Episcoporum concilijs * 1.275 decernitur, id vniuersum diuinae voluntati debet at∣tribui. If wee will beleeue hundreds of learned Bi∣shops there assembled, so they testifie: quaeritè con∣stituta & decreta sint, earata stabiliaque permaneant, Dei Patris omnipotentis, & Domini nostri Iesu Christi auxilio, vna cum Spiritus sancti gratia. And they A∣nathematized the resisters of their decrees: Quibus omnibus Sāctum Concilium indicit Anathema. Placuit Concilio, communibus suffragijs Anathema denuntiare. It is euident by the 6. and 7. Canon of this Nicen Councell that the Pope of Rome, Patriarke of An∣tioch, Alexandria, and by some Hierusalem, had Iurisdiction ouer all Bishops in the world, and they

all assented, if they could haue assented to er∣rour, the whole Church vnder them might haue erred.

Sainct Syluester Pope of Rome, as before, with 275. Bishops confirmed that Councell in all points, anathematizing all gaynesayers vnto it. Omnes qu•• ausi fuerint dissoluere definitionem Sancti & mag•••• Concilij, quod apud Nicaeam tongregatum est, anathe∣matizamus. Et dixerint omnes, placet. Things con∣cluded and confirmed for the whole Church by so many and greate authorities, and their deniall so seuerely punished, must needs be of highest and vnfallible truth.

The Apostles themselues in their Councels be∣fore haue giuen vndoubted testimony to this if they * 1.276 had not by their Councels prefigured and giuen te∣stimoy to the infallible verity of the decrees of ge∣nerall Councels, Their so many assembles and Councels might haue beene spared, for whatsoeuer any one of them did, or should haue decreed, was without question true in matters of faith, other∣wise wee might call all their sacred writings & the whole new testament into question.

The Apostolike men of the first age haue giuen like euidence before. And among them S. Ignatius who would haue such councels often kept: Crebrius celebrentur Conuentus Synodique: doth make their decrees, and constitutions, of so greate and vnque∣stionable power, and authority, that he which doth otherwise, although he is in other things worthy of credit, although he fasteth, although he liueth in virgi∣nity, doth miracles and prophesieth is to be accompted for a wolfe, which vnder a sheeps skin bringeth destru∣ction and bane to the sheepe. Quicunque dixerit quip∣pi••••

praeterea quae constituta sunt: tamet si fide dignus 〈◊〉〈◊〉, quamuis ieiunet, quamuis in virginitate degat, q••amnis signa edat, quamuis prophetet: pro lupo illum ••••••eas, qui sub oninae pelle exitium, pestemque adfert ••••ib••••. So vnpossible he maketh it, that such de∣crees should be vntrue. And the first Nicen Coun∣cell * 1.277 declaring, that a generall Councell is the Ca∣tholike Church, and reason so warrantinge, by er∣rour of such a Councell the whole Church might erre in articles of faith. And that article of our Creede, I beleeue the holy Catholike Church, euer most true, might be false at sometimes: which is a thing most prophane, and Antichristian to be affirmed. For if a generall Councell representing the whole Church, ruling, gouerning and teaching it in the cheifest Bishops, and Pastours there present, might erre, the whole Church both the Gouernours, and gouerned therein must needs be in the same deso∣late estate. And our Protestant Bishops and Do∣ctours * 1.278 with their publike allowance, and approba∣tion doe thus giue warrant vnto vs.

The authority of generall Councels is most holsome in the Church. A generall Councell is highest Iudge. Bishops assembled in a generall Councell haue authority to sub∣iect euery man that shall disobey such determinations, as they consent vpon, to excommunication, and censures of like nature. Wee must receaue and respect the authority * 1.279 of all Catholike Doctours, whose doctrine and writings the Church alloweth: wee must more regard the autho∣rity of Catholike Bishops: more then these the authority of the Apostolike Churches: amongst them more especially the Church of Rome: of a generall Councell, more then all these. False it is, that wee admitte no Iudge, but Scrip∣tures, * 1.280 for wee appeale still to alawfull generall Coun∣cell.

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This being thus generally written with autho∣rity, and in the name of all Protestants, especially in England, they must needs graunt, that generall Councels be of infallible Iudgmēt, in articles of re∣ligion, otherwise there is no meanes left to finde the truth, but wee might and must wander from one false & deceitfull rule to an other, without end. And seeing euery Court and Consistory; frō which appeales are, or may be made, is inferiour, more vncertaine, and of lesse authority, then that Seate of Iudgment to whom it is appealed, it is most cer∣taine, by these Protestants themselues, that they which neuer had, haue, or, as before, can haue here∣after any generall Councell, to which they must appeale, as they doe, cannot haue any possible title to true religion, for themselues or the least colour or pretence of Iustice or Religion for such mon∣strous, and horrible penalties, and cruelties, as are inflicted, to enforce the Catholiks, so many gene∣rall Councels, consisting of diuers hundreds of learned and holy Bishops, or to perswade them to embrace their Protestant professions which neuer had any lawfull Bishop according to this fift Coun∣cell. Illud generaliter clarum est, quod si quis praeter * 1.281 sententiam Metropolitani fuerit factus Episcopus, eum magna Synodus definiuit non esse Episcopum. That is generally manifest, that if any man is made a Bishop against the will or likeing of the Metropolitane, this greate Councell, doth define that he is no Bishop. And so can make no Bishop or Preist. So by this most holy Councell, so often and authoritatiuely receaued by our English Protestants, as is before declared, they neither haue nor possibly hereafter by their procee∣dings can haue any one Archbishop, Bishop, Preist

or Cl••••••gy man among them: for if their pretended ••••••ner of constitution were true, which wee haue in••••ncibly proued otherwise, yet they themselues, and all other writers confesse, they had not the as∣sent, but vttermost dissent and disagreement of any domesticall or forreine Metropolitane for their new Religion or consecratiō. But this sacred Coun∣cell euen in those Canons which our Protestants * 1.282 receaue, doth vtterly condemne the pretended con∣secration, and ministry of England erected against the Catholike sacrificing Preisthood, assuring vs, that true Preists did offer sacrifice and this Sacrifice was the body of Christ. Presbyteri offerendi sacrificij habēt potestatem. Offerunt corpus Christi. It maintained the Popes Supremacy as before. It receaued more Scriptures then Protestants doe: librum Iudith Sy∣nodus * 1.283 Nicaena in numero Sanctarum scripturarum legi∣tur computasse. It approueth Indulgences in 4. Ca∣nons: and giueth authority to Bishops in such cases. It forbiddeth Clergy men to keepe any women in their howses, but mother, Sister, grandmother, Aunt. They declared it to be the old tradition of the Church, that Ecclesiasticall men might not marry, and so commaunded. Qui in clerum ante ascripti * 1.284 erant quàm duxissent, hi secundum veterem Ecclesiae traditionem, deinceps à nuptijs se abstinerent. By which the Protestants Church is vtterly disabled, and ouerthrowne, by their owne rule, and article, before, neither hauing the true word preached, Sa∣craments duely ministred, Church rightly go∣uerned, nor any one man among them to performe most needfull functions and duties, by their owne definitiue sentence.

Their conclusion of this article, Things ordained

by generall Councels, as necessary vnto saluation h••••e neither strength, nor authority, vnlesse it may be de∣clared, that they be taken out of holy Scriptures. This is aboundantly before confuted where I entreated of their article of Scriptures. So it is by that is deli∣uered in this Councell, which they wholy, and without any the least exception, admit. For in de∣nyall of marriage vnto Cleargy men, it hath done it by the old Apostolike tradition of the Church, * 1.285 secundum veterem Ecclesiae traditionem. So they doe in the true gouernment of the Church by the Pope, and Patriarkes. Antiqua consuetudo. Antiqua mores. Mos antiquus. Seruetur, Seruentur. Consuetud•• obtinuit, & antiqua traditio. Yet true gouernment of the Church, is with them an essentiall property of the true Church, vnseperable, and so necessary to saluation. So is the true Cleargy and consecration as also the holy Sacrifice & Sacrament of the altar, really containing the body of Christ, yet by these men not to be declared by Scriptures, they finding no such thing in them.

And these Protestants themselues with publike * 1.286 allowance write: Bishops assembled in a generall Councell haue authority, to interpret Scriptures, and by their authority to suppresse all them, that gaine say such interpretation. Therefore if there were question of truely interpreting Scripture, Protestants must yeeld to generall Councels, and not these to them, particular Churches (if the Protestant was such) must of duty and necessity submit themselues to the vniuersall, and Apostlike Catholike, such as a generall Councell is, as the first Nicen Councell in the Creede thereof, which Protestants receaue, doth declare it selfe, and such generall Councels to

be, and so inflicteth censures. Anathematizat Ca∣••••olica * 1.287 & Apostolica Ecclesia. Therefore wee are sure a generall Councell cannot erre in expounding Scriptures, or any decree of faith. That our Chri∣stian Britains were of this minde, opinion and pro∣f••ssion, their Bishops with longe and tedious la∣bours present at the greate primitiue Councels of Arles, Sardice, Ariminum, and others by all wit∣nesses, and with our King and Emperour at Nice, in most probable Iudgment, also Rome, and the sa∣cred Nicen Councell here then authentically re∣ceaued and embraced by all holy writers, giue aboundant testimony.

THE X. CHAPTER.

The 22. Article thus likewise examined, and condemned.

THE next article the 22. in number is intituled: of Purgatory. And is thus. The Romish doctrine * 1.288 concerning Purgatory, pardons, worshipping, and ado∣ration aswell of Images, as of reliques, and also inuoca∣tion of Saincts, is a fond thing, vainely inuented, and grounded vpon no warranty of Scripture, but rather rep••gnant to the word of God. Much matter in few words, many things peremptorily affirmed, no∣thing proued. All false, and foolish also, where as they would haue all thing grounded vpon war∣ranty of Scripture, so many times by thē affirmed, and as often by me before confuted.

And to take their assertions in order beginning with their first, about the Romish (their phrase) doctrine concerning Purgatory. This is thus set

downe in the Councels of Florence and Trent: If men truely ponitent depart this life, in the loue of God, before they haue satisfied for their sinnes, their soules are purged with the paines of Purgatory. And that they may be releiued from such paines, the suffrages of the saithfull aliue, to wit, sacrifice of Masse, prayers and almes and other offices of piety, which by the faithfull are vsed for other faithfull people, according to the in∣stitu••••ons * 1.289 of the Church, doe profit them. Definimus si verè poenitentes in Dei charitate decesserint, antequam dignis poenitentiae fructibus de commissis satisfe••eri•••• & omissis, eorum animas paenis Purgatorij purgari. Et vt à poenis huiusmodi releuentur, prodesse his viuorum fidelium suffragia, Missarum scilicet sacrificio oratio∣nes, & eleemosynas & pietatis officia, quae à fidelibus proaijs fidelibus fieri consueuerunt, secundum Ecclesiae institutae.

Nor is this the Romish onely but also the Gree∣kish and Catholike doctrine of the Church of Christ. So is affirmed by Gennadius their learned Patriarke in his defence of the recited Councell of Florence: The doctrine of Purgatory, prayer and Sa∣crifice * 1.290 for the deade was a tradition of the Apostles. That which the La••••nes call purgatorium, purgatory, they of the Greeke Church name catharterion, a purging place, They were onely Scismaticorum Sectatores, followers of Scismatikes, which denied it. This is likewise con∣fessed * 1.291 by our English Protestants, and knowne vnto all trauaylers either into the contries, or wri∣ters of the Greekes. Now let vs see whether it was the doctrine of the Apostolike age, or noe.

The Greeke Patriarke hath before affirmed it, So will our Protestants hereafter. And the Apo∣stolike

men of this age affirme and proue it. Sainct Clement saith his Master and predecessour Sainct * 1.292 Peter among other things did teach, mortuos sepe∣lire, & diligenter corum exequias peragere, proque eis or••••e, & eleemosynas dare. To bury the deade, and dili∣gently performe their funerals, and pray, and giue almes for them. He deliuereth further how in their publike * 1.293 Church seruice, and Sacrifice of that time, among their prayers for other necessaries, they prayed for the faithfull departed out of this world. Pro ijs, qui infide quieuerunt, oremus.

And from Iames Alphaeus named the Brother of our Lord, frater Domini, he setteth downe the manner how the Deacon vsed publikely to giue warning in the time of the holy Sacrifice, to pray for the soules of the faithfull deceased, deliuering the very prayer commonly vsed in such cases, dire∣ctly proueing a place of Purgatory, and prayer for the deliuery of the faithfull departed from thence, with a remission of all punishment, they had de∣serued, and were to suffer, vntill they were by such meanes freed thereof. Pro defunctis qui in Christo re∣quieuerunt, * 1.294 postquam Diaconus edixit, orandum esse, adiunget etiam haec: oremus profratribus nostris qui in Christo requieuerunt, vt Deus summae erga homines charitatis, qui animam defuncti suscepit, remittat ei omne peccatum voluntarium, & non voluntarium, & propitius illi factus, collocet eam in regione piorum qui laxati sunt, in sinu Abrahae, Isaac, & Iacob, cum omni∣bus qui à saeculo condito Deo placuerunt, vnde fugit do∣lor, maeror & gemitus. And againe: ipse nunc respice hunc seruum tuum, quem in aliam sortem elegisti & assumpsisti, & condona ei, si quid tum volens, tum no∣lens peccauit: & exhibe ei Angelos beneuolos, ac colloca

••um in s•••••• Patriarcharum, & Prophetarum, at que A∣postolorum. And expresseth plainely, that such holy prayers, Sacrifice, almes, and the like workes of piety, did onely helpe and profit such, as the Ca∣tholike Councels haue before deliuered, and Ca∣tholiks performe such duties for, dying in state of grace, not yet hauing satisfied for their sinnes. Sed * 1.295 haec depys dicimus: impios enim tametsi omnia bona ex∣terna pro eis largiaris, nihil iunare queas. And pu••∣ctually remembreth diuers solemne times to pray, especially for such. The third day, neenth day, * 1.296 fourteth day and the yeares day or their deathes, then vsed. Exequiae mortuorum fiant tertio die, die nono, quadragefimo, item anno exacto, ad habend•••• memoriamipsiue defuncti, & suppeditetur ex bonis ei•••• pauperibus ad recordationem eiusdem. The like he * 1.297 hath in other places. Sainct Denis the Aeropagite speaketh as plainely in this matter, and affirmeth that this manner of praying for the deade, dying in state of grace was both an Apostolicall tradition, and warranted by holy Scriptures. Speaking of the faithfull deceased, and the ceremonies of the liuing for them, he saith the Preists powreth fourth his 〈◊〉〈◊〉 holy prayer for him that is departed this life. Accede••s dininus praeful, precem super to sacratissimam fun••••••. And repeating the same againe, he setteth downe, how all saluted the deade, and prayed for him, or them, and their prayer was, that God would remi•• them all their sinnes which by humane frailty they had committed, and place them in the light and region of the liuing, in the bosomes of Abraham, and Isaac, and Ia∣cob, * 1.298 in the place from whence all greefe, sadnesse and groneing flyeth away. Accedens diuinus Antistes pre∣cem suam super mortuum peragit: postquam precem, &

ipse eum praesul salutat, & suo deinceps ordine qui 〈◊〉〈◊〉 omnes. Precatur oratio illa, diuinam bonitatem, 〈◊〉〈◊〉 cuncta dimittat per infirmitatem humanam admissa peccata defuncto: eumque in luce statuat, & regione vi∣uorum, in sinibus Abrahae, & Isaac, & Iacob, in loco vnde aufugit dolor, & tristitia, & gemitus. And ex∣poundeth this Bosome of Abraham, whither the faithfull are translated by the prayers, and other good deeds of the liuing, from the place of punish∣ment or Purgatory, where they were beforeto the eternall felicity in heauen, as Catholiks now hold and teach. Sinus autem beatorum Patriarcharum reli∣••••••rumque sanctorum omnium, vtreor, diuinissimae ac beatissimae sedes, quae deiformes omnes suscipiunt, in∣senescibili, & beatissima perfectione. And there hee solueth that pretended exception, which our Pro∣testants make against this Apostolike doctrine, & practise, because they suppose the soules of these faithfull deceased to be without all hope, to goe to any other place, then that they are receaued in, when they are newly seperated from their bodies, and the center of all for euer to be after death as their liues and actions were in this world, and he affirmeth that the prayers of the iust doe as well helpe those, that are deade, being worthy of such prayers, in the time of their life, as the liuing, and the true traditions of the Scriptures so teach vs. Ve∣rùm, inquies fortassis, haec quidem rectè à nobis dicta esse; sed te dubitare, cur à diuinabonitate postulet An∣tistes mortuo peccatorum remissionem, & parem San∣ctis ac lucidissimam haereditatem. Sienim vnusquisque praemia consequetur a diuina iustitia, eorum bonorum aut malorum quae in hac vita gessit; perfecit autem is qui defunctus est huic vitae consentaneas actiones: qua∣nam

A••••tistitis orationis in aliam quietis sedem migra∣bit; praeter eam quaeipso digna, est, & quae vitae hi•• actae respondet? equidem probe scio, scriptis diuints in∣sistens, vnumquemque remuneratitiam sortem adeptu∣rum. Conclusit enim, inquit, Dominus apud se: & re∣feret vnusquisque ea quae per corpus gessit, siue bonum siue malum. Quod autem & iustorum preces etiam i•• hac vita, nedum post mortem, ijs solùm profint, qui digni sunt sacris precibus, Scripturarum nos edocent verae traditiones. He teacheth as Sainct Clement hath done before, that this manner of praying and doing other workes of piety, for the deade, was vsed and auayle able for true beleeuing Christians onely, which died in the state of grace. Prophanis vita functis haec non precatur: non modo quia in hoc diuinitut acceptum desereret ordinem, & aliquid Hierarchicum contumaciter praesumeret non motus à caeremoniarum conditore, sed quia in execrabili oratione non exaudire∣tur, atque non immeritò ipse audiret oraculum illud in∣stitiae plenum: petitis, & non accipitis, quia malè peti∣tis. * 1.299 Wee reade that Sainct Phocas a miraculous Sainct of this time, did acknowledge two lower places, one of the damned, the other must needs be Purgatory, when prophetically foretelling the death of Traian, by whom he was martyred, to fol∣lowe, within three dayes, as it did, he told him that he * 1.300 was to goe to the parts of the furthest deepe place, where he should be in perpetuall darkenesse, and burned with cruell fire for euer. Traiane perge ad vlterioris abissi lo∣ca, & ad praeparata tibi tormenta festina, vbi nocte perpetua, & saeuo exurendus es incendio.

This he spake by the spirit of God prophetically, & cōsequētly truely: cui spiritu prophetico dixit. This was the doctrine, and practise of the whole Church

of God expressed, and professed in the most aunciēt liturgies, and publike Masses, ascribed to the holy Apostles, then publikely vsed. In the Masse of S. * 1.301 Iames called the lesser, Bishop of Hierusalem wee finde this prayer: pro requie antè defunctorum, & Pa∣trum, & fratrum, Dominum ••remus. Let vs pray to our Lord for the rest of them that be already departed this life, our fathers and brothers.

That God will graunt their oblation to be acceptable, for propitiation of sinnes, and ignorances, and rest of the soules of them that be deade before vs. Fac vt oblatio nostra acceptabilis sit, sanctificata in Spiritu sancto, in propitiationem nostrorum peccatorum, & ignorantiarum populi, & in requiem animarum eorum, qui ante nos dormierunt. Memento Domine Deus spirituum & vni∣uersae carnis, quorum memoriam egimus, & quorum memoriam non egimus, orthodoxorum, ab Abeliusto vs∣que in hodiernum diem. Ipse ibi fac cos requie scere in re∣gione viuentium, in regno tuo, in delicijs Paradisi in si∣•••• Abrahae, & Isaac, & Iacob, sanctorum Patrum nostrorum, vnde exulat dolor, tristitia & gemitus, vbi lustrat lumen vultus tui, & refulget perpetuo. Pro re∣quie patrum, & fratrum nostrorum, qui ante nos dor∣mierunt, dicamus omnes toto animo, Domine mise∣rere.

The like hath the liturgy of Sainct Matthew: * 1.302 Memento Domine omnium fidelium dormientium, & in signo rectae fidei quie scentium, Domine Deus noster me∣mento dormientium, & in recta fide quiescentium. So is the Masse of Sainct Marke: animabus patrum & * 1.303 fratrum nostrorum, qui antea Christi in fide obdormie∣runt, dona requiem Domine Deus noster. And relating how it was the vse to reade the cataloge of such de∣ceased, and then to pray thus for all their soules. Ho∣rum

omnium animabus da requiem, Domine Deus ••••∣ster, * 1.304 in sanctis tuis tabernaculis, inregno tuo, largiens eis promissionum tuarum bona quae oculus non vidit, & auris non audiuit, & in cor hominis non ascenderunt, quae praeparasti Deus, diligētibus sanctum nomen tuum: eorum, inquam, animabus dona requiem, easque regno caelorum dignare.

All other auncient publike liturgies and Masses of all natiōs agree herein. The best learned Fathers both of the Greeke and Latine Church doe assure vs, it was a tradition of the Apostles, and receaued and practised in the whole Church. Ab Apostolis sancitum est, vt in celebratione venerandorum myste∣riorum memoria fiat eorum qui hinc decesserunt. Qui ante nostestes fuerunt, habentes ante nos traditionem •••• Ecclesia, quique etiam à patribus suis traditum accepe∣runt, quemadmodum etiam hi a suis patribus didice∣runt. Pro peccatoribus facimus memoriam, pro peccato∣ribus misericordiam Dei implorantes. Ecclesia necessa∣riò hoc perficit traditione à patribus accepta. Quis autem poterit statutum matris dissoluere, aut legem patris? Sa∣crificium pro defunctorum fidelium requie offerre, vel pro eis orare, quia pertotum hoc orbem custoditur, credi∣mus quod ab ipsistraditum sit, hoc enim vbique Catho∣licatenet Ecclesia.

This was so generally receaued, and confessed doctrine, practised in all times and places, That vn∣till Aërius the heretike in the dayes of Constan∣tine, no man denied it, and he for his singular de∣niall thereof, was and is condemned of heresie, with all his followers. This is a truth so euident, that our Protestant writers doe with their publike warran•• thus acknowledge it. The primatiue Church did offe•• sacrifice at the altar for the deade. Sacrifice for the dead••

was a tradition of the Apostles, and the auncient Fa∣there. Sainct Chrysostome taught it to be the Apostles ordinance to pray for the deade. Aerius condemned the custome of the Church in naming the deade at the altare, and offering the sacrifice of Eucharist for them: and for this his rash and inconsiderate boldnesse, and presump∣tion in condemning the vniuersall Church of Christ, he was iustly condemned. In the Masses or liturgies of Ba∣sile, Chrysostome and Epiphanius, the deade were prayed for. Ipsi veteres preces fundebant pro defunctis. The ••••ncient Fathers powred out their prayers for the deade. Dionysius (the Areopagite, Sainct Paules scholler) ••aught that sinnes are purged in purgatory. In purga∣torio expiari peccata.

The prayer made for the departed doth beseech the diuine Clemency, to forgiue the party deceased all sinnes committed by humane infirmity. Oratio illa precatur di∣uinam clementiam, vt cuncta dimittat per infirmitatem humanam admissa peccata, defuncto. If wee should giue any respect to the Iewes, Mahometans and * 1.305 and such, to make this a receaued opinion of all the world, they euer held, hold and practise prayer, and such workes for the deade.

Now wee need not doubt but this so publike and common truth was also brought into Britaine, and here practized and taught by our first Fathers in Religion. Whosoeuer they were the Apostles or their disciples from Hierusalem, Rome or what Apostolike place else they held professed and taught the Apostles doctrine and tradition and vsed their liturgies: if from Hierusalem, that of S. Iames where the deade are so often prayed for, and the sa∣crifice of Masse offered for them. And where there was a particular Church, in the first dayes of Chri∣stianity

as S. Bede from antiquity sequens veter•••••• * 1.306 monumenta, with others assureth vs, in quasuper al∣tare pro defunctis sacrificium solet fieri, positis interi•• in platea corporibus, in which Church sacrifice was vsed to be offered for the deade, their bodies in the meane time remaining in the streete. But because I haue inuincibly proued in my Ecclesiasticall hi∣story, and it is not to be denied but our conuersion was by S. Peter & his Church of Rome, wee must * 1.307 needs say with our old Brittish manuscript written in the Britains time, that his Masse and the Masse of S. Marke his Scholler, came into these parts and were vsed here. And no man, Protestant or other finding yet that the prayer in the Romane Masse was added by any, Memento Dominc famulorum fa∣mularumque * 1.308 tuarum qui nos praecesserunt cum sigm fid••i & dormiunt in somno pacis. Ipsis Dominc & om∣nibus in Christo quiescentibus, locum refrigerij, locis & pacis, vt indulgeas deprecamur, and the Masse of S. Marke being so manifest as before for this reli∣gious doctrine and practise, wee must needs say this was the profession and custome, of our Chri∣stian Britans from their first instruction in the faith of Christ. To this old monuments of our most auncient and renowned Church of Glastenbury giueample testimony, when assuring vs, that thou∣sands of Brittish Christians millia dormientium were * 1.309 buried there aboue a thousand yeares since, they giue these reasons of the religious desires of good people to be buried there: quia omnibus hic sepultis per Sanctorum inibi requiescentium preces & merita, creditur magna peccatorum remissio à Domino concessa. Propter Missas & alias orationes quae quotidie pro eis dicuntur, because those that were buried there had

great pardon by the merits of the Saincts, and their p••••iers resting there, and the Masses and prayers there dayly offered for the dead there buried. Wee finde in the old antiquities of landaffe a Publike Charter of King Mauricus in S. Dubrit•••••• his time, * 1.310 that it was the old custome and duty of Churches, daily to pray for the soules of the benefactours de∣ceased, and all the faithfull departed out of this life: oratione quotidiana & Ecclesiastico seruitio pro anima ••••••us & animabus parentum suorum Regum & Prin∣cipum Britanniae, & omnium fidelium defunctorum.

So is the charter of King Arthur to the schoole of Cambredge, proremedio animarum antecessorum * 1.311 vneorum Regum Britanniae. Sainct Gildas our oldest writer, and greate diuine did daily pray for the foule of his brother being slaine. Orabat pro spiritu fratermp quotidie. Sainct Patrike prayed for the dead orauit pro anima eius. S. Iltutus appointed 50. of his schollers to pray for the soules of the deade conti∣nually. Constituit quinquaginta fratres, qui continuam animarum memoriam haberent.

And as I haue spoken before, how the first Christians at Hierusalem had a particular Church founded, and employed to that holy vse. So our Christians Britans insisting in the same deuotion from the beginning, had diuers such foundations and Churches especially to offer sacrifice, and pray for the deade. One of them was at london. Eccle∣siam * 1.312 aedificauerunt, in quo pro ipso (Rege) & fidelibus defunctis, diuina celebrantur obsequia. And this is suf∣ficient for this question.

The next exception, which is taken by our Pro∣testants * 1.313 in this article, is against the Catholike do∣ctrine about pardons, or Indulgences, saying, as

they haue done already, of Purgatory, that the Ro∣mish doctrine concerning pardons, is a fonde thing, vai∣nely inuented, and grounded vpon no warranty of Scripture, but rather repugnant to the word of God. The Councell of Trent setteth downe the Catholike doctrine in this point, which these men call the * 1.314 Romish doctrine, that power of graunting indul∣gences was by Christ graunted to his Church, and the Church in the most auncient times vsed it, by so great warrant, and therefore declareth the vse of Indulgences to be retajned in the Church, as ne∣cessary for Christian people, and allowed by the au∣thority of holy Councels, anathematizing them, which affirme them to be vnprofitable, or deny there is power in the Church to graunt them. Cum potestas conferendi Indulgentias, à Christo Ecclesiae con∣cessa sit; at que huiusmodi potestate, diuini••••s tradita antiquissimis etiam temporibus, illa vsa fuerit: Sacro∣sancta Synodus, indulgentiarum vsum Christiano po∣pulo maxime salutarem, & sacrorum conciliorum an∣thoritate probatum, in Ecclesia retinendum esse docet, & praecipit: eosque anathemate damnat, qui aut inuti∣les esse asserunt, veleas concedendi, in Ecclesia potesta∣tem esse negant.

The same holy Coūcell with all good Catholiks as much cōdemneth abuses in pardons or Indulgēces, and as wisely preuenteth them, as any enemy of Indulgences doth, euer did, or can desire.

That there this power of graunting pardons and Indulgences for remitting the temporall punish∣ment, due to sinne, is first euident by that is said of the paines and punishment of purgatory before. For no man will or can deny but if the Church hath power or meanes to remit paines, to them that be

deceased, and out of the state of meriting, in them∣selues, much rather it hath such power and reme∣dies for the liuing which by themselues may, and doe merit, and are in all respects parts and subiects of the militant Church of Christ.

Secondly whereas this Protestant article saith pardons haue no warranty of Scripture, but rather repugnant to the word of God. The Apostolike Fathers of this first age haue taught vs otherwise before, euen of the paines of Purgatory. And the Scripture is cleare both that Christ did graunt this power to his Church, and the Church practized it in the Apostles time. Of this power of remitting sinnes, and their punishment, Christ must needs meane when he said to S. Peter, he would giue * 1.315 vnto him the keyes of the Kingdome of heauen, and whatsoeuer he should loose on earth should be loosed in heauen. Tibi dabo claues regnicaelorum. Et quodcumque solueris super terram, erit solutum & in caelis. So when he said to all his Apostles. What∣soeuer * 1.316 you shall loose on earth shall be loosed in heauen. Quaecunque solueritis super terram, erunt soluta & in * 1.317 coelo. And againe, whose sinnes you forgiue they are forgiuen vnto them. Quorum remiseritis peccata, re∣mitiuntur ets.

And that wee may be assured, these words and warrants of Christ did carry this construction, and giue this power, and not onely to the then present Apostles but their Successours, and Rulers in his Church for euer, first Sainct Paul who was not an Apostle, Preist nor Christian then at the giuing of this cominission, nor there present, did thus ex∣pounde it, and practise it. For first excommunica∣ting the wicked Corinthian which had committed * 1.318

sinne with his Fathers wife, his mother in lawe, a sinne both in Catholiks and Protestants Iudgment deseruing greate and longe pennance, and punish∣ment, he soone after wrote vnto them againe to giue him pardon and indulgēce for the punishment thereof, donetis, or condonetis, cui donastis, or condo∣nastis & ego, & ego donaui or condonaui in persona Christi, S. Paul gaue pardon in the person of Christ, and the Church of Corinth did the same by the * 1.319 same warrant and authority.

So the learned holy Fathers after expound it, * 1.320 with the Churches approbation: cui aliquid dona∣stis. Pro donaueritis, & ego. Sicut vobiscum vindi∣caui, ita & vobiscum dono. Nam, Et ego quod donaui. Non in mea persona, sed Christi, qui dixit, quae solue∣ritis in terra, erunt soluta & in coelo. Si quid donaui propter vos. N•• grauemini. In persona Christi. Quia personam gerimus Christi. And both the Greeke and Latine Church euer from the beginning expound those words of Christ in the Ghospell before cited, as I haue done. And our Protestants themselues doe the like making those words of Christ in S. Ihons Ghospell to be the forme and manner to make their pretended Bishops and ministers, their pretended cōsecratours, saying to all such at their admittance, these words: Take the holy Ghost, whose sinnes you forgiue they are forgiuen vnto them, and whose you retaine they are retained. And thereby claime as ample warrant and power as any Priest, Bishop, Prelate or Pope doth or euer did, both to absolue from sinnes, and pardon and giue Indul∣gence, for all paine, and punishment in any wise due or belonging to any sinne, or sinnes, how many or enormeous soeuer they be, and by the greatest

authority in their Religion presume to practise it in such manner. For absolution and pardoning of all sinnes they haue the warrant of as many Parla∣ments as they haue kept since Queene Maryes time, all the Reigne of Queene Elizabeth: King Iames and Charles all their books of articles, Ca∣nons, Iniunctions, and generall practise of their congregation Protestant in England now about 70. yeares allowing and exercising publikely their communion booke, vtterly and vnder greate pe∣nalties forbidding all other Rituals or Church ser∣uice, in this euery minister doth may or is bound thus to say to men confessing their sinnes vnto them. Our Lord Iesus Christ hath lest power to his * 1.321 Church to absolue all sinners which truely repent and be∣leeue in him, and by his authority committed to me, I absolue thee from all thy sinnes, in the name of the Father, and of the sonne and of the holy Ghost, Amen.

King Iames Supreame heade of their Church, in his Prouinciall Councell, or conference, with his Protestant Bishops and Doctours thus defineth or declareth. The particular and personall absolu∣tion * 1.322 from sinne after confession, is Apostolicall, and a very godly ordinance. Where wee see, that euery Parish pretended Preist, or minister with our Pro∣testants (for so their directory is) may, and ought by their Religion, attempt to giue plenary pardōs, and Indulgences, in as ample, or rather more am∣ple, and illimited manner then any Pope did. For by their religion this is to be or may be executed by any minister to any penitent whomesoeuer with∣out any restriction, and from all sinnes and puni∣shments due to them, which is most manifest by their last assertion and doctrine of denying purga∣tory

and prayer for the deade, onely constituting two places for the deceased, hell and heauen, and teaching that euery penitent so absolued, and re∣ceauing Indulgence from them, so dying doth im∣mediately goe to heauen, and so of necessity by their doctrine and practise, they must needs hold, that they giue plenary Indulgence to euery such confessing penitent. This they confirme further, proue, & practise in all their Ecclesiasticall Courts, where they inflict, and continue, or at their plea∣sure forgiue, pardon and giue Indulgence of all pu∣nishments and paines for sinne. This they protest and declare with their publike authority in their Church seruice, diuers times in the yeare, their pu∣blike direction and commaunde, openly in their Churches thus pronouncing: Brethren in the primatiue Church * 1.323 there was a goodly discipline, that at the beginning of lent, such parsons as were notorious sinners were put to opē pennāce, & punished in this world, that their soules might be saued in the day of the Lord: and that other ad∣monished by their example, might be the more afraide to offend: it were much to be wished, the said discipline may be restored againe. And this booke of articles it * 1.324 selfe in the 33. article hath, how after temporall pennance arbitrary by a Iudge hauing authority, who may assigne more or lesse, longer or shorter, remit and pardon some or all, the greatest sinners euen excommunicated, are to haue Indulgence, pardon, and absolution. Our Protestant Parlamēts, * 1.325 and Religion doe expressely receaue the first Nicen Councell, wherein the doctrine of Indulgences, & * 1.326 practise of them is as expressely approued, and cal∣leth it the auncient and canonicall law, antiqua & canonica lex seruabitur, and to be obserued, and they

leaue it in the power of the Bishop to be Iudge, when and how they are to be vsed, licebit Episcopo h••manius aliquid de ••is statuere.

And their priuate writers both in their publike sermons, and bookes published with authority, and for which some haue beene made Bishops among them, doe thus confirme it. As there is a death in * 1.327 sinne, and a death to sinne, so there is a double resurre∣ction: the first à culpa from sinne: the second à poena, from the punishment which followeth thereupon. The * 1.328 true Church admitteth and receaueth all, that with sor∣rowfull repentance returne, and seeke reconciliation, how greate soeuer their offences haue beene: not forget∣ting to vse due seuerity▪ which yet she sometime remit∣teth. The auncient Bishops were w••nt to cut of greate parts of enioyned pennance: which remission and re∣laxation was called an Indulgence.

The like haue others, and among other reasons * 1.329 and authorities for this old custome, and doctrine they cite and expounde as Catholiks doe, the pra∣ctise and place of S. Paul to the Corinthians before alleadged. Therefore hauing so ample and euident testimony, and confession of our Protestants in this point, wee may be more breife in relating the Fathers of this Apostolike age, the doctrine in question being by all euen aduersaries thus con∣fessed to haue beene deliuered by Christ, Apostoli∣call and Godly. First to begin with the See of * 1.330 Rome Sainct Clement and many others are wor∣thy witnesses, that Sainct Peter the Apostle left vnto him his Successour in the Roman See this power, in as ample māner as Christ communicated it vnto Sainct Peter, and calleth it a rule of the Church, Ipsi trado à Domino mihi traditam potestatem

ligandi & soluendi, vt de omnibus quibuscumque de∣creuerit in terris, hoc decretum sit & in coelis Ligab•• enim, quod oportet ligari, & soluet quod expedit solui, tanquam qui ad liquidum Ecclesiae regulam nouerit.

And for all Bishops he setteth downe, from the Apostles order, that all Bishops should vse mercy humanity, and indulgence towards penitents. Pri∣mum * 1.331 potestate reum iudica, deinde cum misericordia, humanitate & indulgentia eum concilia, promittens ei salutem, si morem mutauerit, & ad paenitentiam redie∣rit. Oportet poenitentes libenter admittere, gaudentes il∣lorum causa cum misericordia, & humanitate, iudi∣cantes eos, qui deliquerunt. He setteth downe the * 1.332 manner how Bishops should not suffer sinners to enter into the Church, vntill they had done pen∣nance as he should thinke fit, and then to forgiue them. Cum aliquem peccauisse cognoueris, iube cum fo∣ras eijci ingressique pro eo rogent. Tunc iubebis illum iu∣uare & expendens an paeniteat, & dignus sit, qui in Ec∣clesiam omnino recipiatur, afflictum illum diebus ieiu∣niorum pro ratione peccati hebdomadas duas, vel tres, vel quinque, vel septem, dimitte. Where the graun∣ting of pardon, and Indulgence, more or lesse is re∣ferred to the Bishops iudgmēt, and discretion. And * 1.333 further, omnium curam habeat Episcopus. Poenitenti∣bus remissionem concedere oportet. Recognosce ô Epis∣cope, dignitatem tuam, quod sicut ligandi potestatem accepisti, sic etiam soluendi. Obtinens igitur soluendi potestatem, recognosce teipsum, & secundum dignita∣tem loci tui, in hac vita versare, sciens quod de pluri∣bus rebus ratio abs te requiretur. Cui enim, inquit, de∣positum est * 1.334 multum, abundantius repetetur ab eo. Nam peccati expers reperitur nemo, excepto eo, qui propter nos factus est homo. Quoniam scriptum est nemo mundus à * 1.335

s••••••••bus, neque si vnum diem vixerit. Where par∣dons and Indulgences are commaunded, and the necessity of them among all men sinners de∣liuered.

He teacheth the like thus againe, peccantem ca∣••••iga, * 1.336 & ieiunio afflictum remissione releua, & inge∣miscentem recipe. And leauing all to the Church, to impose pennance, to alter chaunge, ease or giue, pardon, release, and giue Indulgence of it, he ad∣deth: nolite pro omni peccato eandem sententiam ferre, * 1.337 sed vnicuique propriam poenam statuite, cum multa prudentia. Alios minis subijcies, alijs subsidijs paupe∣rum, alios ieiunijs affliges, alios segrcgabis pro delicti magnitudine. Diuersis delictis diuersas poenas impona∣tis. Si poenitentem non receperis, insidiatoribus trades, * 1.338 oblitus Dauid dicentis, ne tradas bestijs animam confi∣tentem tibi. Si quis Episcopus aut presbyter, cum qui à * 1.339 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 * 1.340 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 bonita∣tem * 1.341 & patientiam vestram resipiscentes ex diaboli la∣queis, 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 en∣treating of the first faith, and Religion of the Bri∣tans, de antiqua fidei fundatione, Christianitatis amore & deuotione: saith they euer cōtinued in the same, &

among other customes and obseruances kept fro•• the time of their first conuersion, their Churche•• had farre greater Immunities priuiledges or Indul∣gences then in other places: Ecclesiae istorum long•• maiorem quàm alibipacem habent.

These Indulgences here did farre exceede them which the Canons graunt, Longè Canonum Indul∣gentiam excedente. An euident argument they were more auncient then the Canons. And being as h•• teacheth without Innouation or chaunge, eue•• from the first conuersion of this Kingdome and the Apostles time. Which our oldest antiquities war∣ranted both by Catholike and Protestant histo∣rians, and our Protestants themselues will thus proue vnto vs. They testifie with Antiquity that * 1.342 Pope Eleutherius was bonus paterfamilias, a good Steward of Gods Church. And King Lucius en∣treated him to be ioyned to the Christian faith and Church which was then and had beene from the beginning. Lucius Britanniae Rex Christiano ca••••i cum suis subditis adiungi à pontifice petijt, per literas. And hee so effected it, that the Britās were cōfirmed and strengthened in the doctrine which they had receaued from the Apostles, and the whole King∣dome here professed it. Eleutherius vt bonus paterfa∣milias effecit, vt confirmatis & consolidatis Britan••is in suscepta prius ab Apostolis doctrina, totum illud re∣gnum in eius fidei verbum iuraret. And this Aposto∣like faith and doctrine was the same, which this good Pope S. Eleutherius and the Romans then, * 1.343 and the Christian Britains here also professed, as these Protestants and all Antiquaries agree, saying that the first preachers to King Lucius were Apo∣stolike men or instructed by them, per Apostoli••os

viros in Christo renati, and our King sent for this A∣postolike faith to Pope Eleutherius at Rome: lite∣ri•• suis Rex Lucius, apud Eleutherium Pontificem egit vt apud Romanos Christianorum adscriberetur nume∣ro. And the Apostolike Catholike faith which was * 1.344 here, at Rome and from, thence sent and confirmed here, in this question of Indulgences, was the same which the present Roman Church now profes∣seth. 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 ded••runt Acta per legatos, inde ad nos peruenerunt, and many other an∣tiquities. That th••se holy Legates procured 10. yeares of Indulgence for all visitours of that sacred place of Glastenbury: Sancti Phaganus & Deruianus perqui∣sierunt ab Eleutherio Papa qui eos miserat decem annos Indulgentiae. And these old Acts did testifie, that the same holy Legates obtained 30. yeares of Indul∣gence for all Bishops, that should with deuotion visit the chappell there builded, in honour of S. Mi∣chael the Archangell. Dicebat eadem scriptura quod venerandi Phaganus & Deruianus perquisierant tri∣ginta annorum Indulgentiam omnibus Episcopis ipsum locum, ob honorem beati. Michaelis pia voluntate vis•• tantibus. The old Manuscript antiquities of Gla∣stenbury set downe the names of almost an hun∣dred 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 pre∣serued. And this is sufficient for this Question.

The next Protestant exception in this article is

concerning Images, and is this: The Romish doctrine * 1.345 concerning worship and adoration of images is a fond thinge, vainely inuented, and grounded vpon no war∣rant of Scripture, but rather repugnant to the word of God. The Councell of Trent for Catholiks thus de∣liuereth their doctrine, and practise in this point, which these men terme the Romish doctrine. Ima∣gines Christi, Deiparae Virginis & aliorum Sanctorum, * 1.346 in templis praesertim habendas & retinendas: eisque de∣bitum honorem & venerationem impertiendam: non quòd credatur inesse aliqua in ijs diuinitas, vel virtus propter quam sint colendae: vel quòd ab eis sit aliquid pe∣tendum: vel quòd fiducia in Imaginibus sit figenda▪ ve∣luti olim fiebat à gentibus, quae in idolis spem suam col∣locabant: Sed quoniam honos qui eis exhibetur, refertur ad prototypa, quae illae representant. Ita vt per imagines quas osculamur, & coram quibus caput aperimus, & procumbimus, Christum adoremus, & Sanctos, quorum illae similitudinem gerunt, veneremur. Id quod concilio∣rum, praesertim verò, secundae Nicaenae Synodi decretis contra imaginum oppugnatores, est sancitum. That the Images of Christ, The Mother of God and other Saincts are to be had and retained especially in Churches: and due honour and reuerence is to be done vnto them: not because wee may or doe beleeue, there is any diuinity or vertue in them, for which they are to be reuerenced: or that any thing is, or may be asked of them, or trust placed in them, as it was vsed of the gentils, which placed their hope in Idols. But because the honour which is done to them is referred to these whose Images they be, and re∣present. So that by the Images which wee kisse, and be∣fore which wee put of our hats, and kn••ele downe, wee adore Christ, and worship the Saincts, whose similitude they beare. Which is defined in the decrees of Councels,

especially of the second Councell of Nice against the op∣pugners * 1.347 of Images.

That Nicen generall Councell so defineth, and testifieth it to be the doctrine of the Fathers, and tradition of the Catholike Church in all the world. Imaginis honor in prototypū resultat, & qui adorat Ima∣ginem, in ea adorat quoque descriptum argumentum. Sic enim Sanctorum nostrorum patrum obtinet disci∣plina, vel traditio Catholicae Ecclesiae, quae à finibus vs∣que ad fines Euangelium suscepit. They say it was the faith of the Apostles, Fathers, and all true beleeuers in the world. And doe anathematize all that alledge the sentences of holy Scripture against Idols, a∣gainst such sacred Images, or call them Idols, or say the Christians adore Images, as Gods, and those that wittingly communicate with them, that hold opinion against such Images, or abuse them. San∣cta Synodus exclamauit omnes sic credimus, omnes idem sapimus, omnes approbantes subscripsimus. Haec est fides Apostolorum, haec est fides patrum, haec est fides orthodo∣••orum, haec fides orbem terrarum confirmauit. Credentes in vnum Deum, in Trinitate laudatum, venerandas Imagines amplexamur. Qui secus agunt, anathemate percelluntur. Quicunque sententias sacrae Scripturae de Idolis contra venerandas Imagines adducunt, anathe∣ma. Qui venerandas Imagines Idola appellant, Ana∣thema. Qui dicunt quòd Christiani Imaginès vt Deos adorent, anathema. Qui scientes communicant cum illis, qui contra venerandas Imagines sentiunt, aut eas de∣honestant, anathema. And this being a generall Councell, as our Protestants confesse, and so by their owne allowance before, the greatest autho∣rity in the Church of Christ, doth expressely con∣fute all pretēded obiections out of Scripture, which

Protestants now vse against holy Images being vrged by the I conoclasts Image breakers, heretiks at that time, And proueth that from the Apostles time, the Catholike doctrine and vse of them had euer beene obserued in the Church.

And for this first Apostolike age, Eusebius, So∣zomen, Nicephorus and others testifie, that the woman of phoenicia cured of her infirmity by our Sauiour in the Ghospell, by touching the hemme of his garment, did make Images of that miracle of Christ healing her, and herselfe kneeling vnto him: and that at the Image of our Sauiour there grew vp an herbe curinge all diseases, to proue the allowance, and reuerent vse of such, for the Chri∣stians had that Image in greate reuerence, and so it continued at Paneades in phoenicia, vntill Iulian * 1.348 the Apostata pulled it downe, as he did other such Christian monuments, and set vp his owne statua in the same place, which was miraculously brokē, and ouerthrowne by God to make knowne his wickednesse therein. And they were onely Pagan Idolaters which broke and prophaned the Image of Christ, the Christians gathered the peeces toge∣ther, placed and reuerently preserued them in the Church. Id temporis gentiles statuam Christi tanta c•••• violentia trahebant, vt eam confringerent. At Chri∣stiani postea cius fragmentae cum collegissent, in Ecclesia posuerunt, vbi etiam adhuc custoditur. Nicephorus and others write. Statuam autem Christi, Christiani tum i•• Diacocinum Ecclesiae transtulerunt; & honoratiore loc•• positam, cultu conuenienti prosecuti sunt, locum ••••••∣que eum libenter frequentantes, & Imagin••m ipsam i••∣spectantes, desiderium suum & amorem ergastatuae ip∣sius archetypum, primariumque exemplar declararunt.

Like is the history of our Sauiours holy Image, mi∣••••culously * 1.349 made by himselfe and sent to King Ab∣g••••us, or Abagarus at Edessa, in Syria, kept and frequented with greate honour and reuerence, as inuincible testimonies and authorities of antiquity proue.

Euagrius and others call it sanctissionam Imagi∣nem diuinitus, fabricatam. The most holy Image made by God. The Greeke Church keepeth a yearely feaste, and solemnity of this holy Image on the 17. of the Calends of September. The same I say, of the holy Image of Christ made by himselfe in wipinge his face, going to his passion, with a linnen cloath deliuered to him by S. Veronica, by some Bereuice, as the traditiō of the Church of Christ, Methodius, Marianus, Scotus, Mattheus Westmonasteriensis and others, and the same holy Image still with greate reuerence preserued at Rome inuincibly proue. How much this sacred Image was honoured presently in this age, and euer after, wee may in∣forme our selues by that history of Tyberius the Emperour, as it is thus related by our old historian Matthew of westminster, euen as he is published by our Protestants and others. Tyberius being troubled with a grieuous leprosie, and hearing of the miracles of Christ, at and about Hierusalem sent Volusianus thither to entreate Christ to come to cure him, but the Iewes hauing put him before Volusianus coming to Hierusalem to death, he meeting with S. Veronica, and informed by her & others that this holy Image being deuoutely vsed, (huius Imaginis aspectum si Dominus tuus 〈◊〉〈◊〉 in∣tueatur, continuo sanitatis beneficio potietur.) he should presently be healed. He bringeth S. Veronica with

the Image of Christo to Rome, and enformed the Emperour of this matter, whereupon Tyberius caused the way to be spredde with silke cloathes, and the Image to be thus presented vnto him. Who presently thus beholding it, obtained his former health.

Caesar pannis sericis viam sterni fecit, & Imagi∣nem sibi prasentari praecepit: Qui mox vt eam fuit in∣tuitus, pristinam assecutus est sanitatem. This greate honour the greate Emperour by the direction of Christians vsed, as they likewise did, being him∣selfe * 1.350 either actuall a Christian, or so farre a friend and professour of their faith that as our oldest historian S. Gildas and others write he threatened death to the accusers of Christs Seruants euen against the will of the Senate. Comminata, Sen•••• nolent••, à Principe morte d••latoribus militum eiusde•• Christi. Wee finde also that the Syndon wherein the sacred body of Christ was wrapped in his holy sepulcher, did receaue and retaine the Image of him, and was preserued with much honour, as still it is so kept in Ecclesia Tauronensi, to this day with greate reuerence. So of the Image of Christ in re∣gall attire made by Nicodemus and still honoured at Lucas in Italy. Such was the Image of Christ at Beritum, most miraculous when it was abused by a Iew testified by S. Athanasius, the second Nicen Councell and others, and attributed to S. Nicode∣mus the maker thereof.

Sainct Epiphanius also maketh mentions of di∣uers Images of Christ, some of gold, others of siluer, others of other matter preserued from the time of Pontius Pilate before Christs Passion. And those Images must needs be both very auncient, and ho∣noured,

for both S. Ireneus and Tertullian make mention of Carpocrites and his followers the here∣tiks of that name, and who began about the yeare of Christ 129. whome S. Epiphanius doth charge to haue exceeded the due Christian honour giuen to Images, and among other their errours to haue of∣fered sacrifice, euen such as the gentiles vsed to these & other prophane Images of Pagans. Habent Imagines per colores depictos, quidam etiam ex auro & argento ac reliqua materia, quas sane Imagines Iesu es∣se dicunt: & has Iesu Imagines sub Pontio Pilato fa∣ctas esse, quando inter homines versabatur. Insuperque philosophorum quorundam, Pythagorae, Platonis, Ari∣stotelis, & aliorum. Cum quibus Philosophis etiam alias Imagines Iesu collocant, collocat asque adorant, & gen∣tium mysteria perficiunt. Erectis enim his Imaginibus de caetero gentium mores seruant. Qui vero sunt gen∣tium mores alij, quàm sacrificia atque alia? Nicepho∣rus * 1.351 hauing related the history of Christ his Image, sent by him to King Abgarus, whom he nameth Augarus, reigning vltra Euphratem, beyond Eu∣phrates, immediatly addeth, that the King of Persia also sent for, and receaued by a skillfull painter both the Image of Christ and his blessed Mother: dicitur quoque Persarum Rexmanu ingenio∣qu•• promptum pictorem misisse, & per hunc, feruenti fi∣dei desiderio, simul & ipsius Christi, & quae eum diui∣no modo genuit, matris, quam celerrimè Imaginem de∣pictam accepisse. And to assure vs of the certainty of this history, he immediatly addeth, that it was both registred in the publike records of the then regall City Edessa, kept among their publike monumēts there, contained in the history of King Abgarus, translated out of Syriake, and so published. Atque

haec quidem ex Tabularis & archiuis ciuitatis Edess••▪ quae tum regia administr abatur potestate, sunt des••••p∣ta. Fucrant enim in publica libr••rum monumenta relata. Et libri de Augari rebus conscripti, haec quoque comple∣ctebantur, ex Syrorum lingua translata. Quae àmo 〈◊〉〈◊〉 recte hoc loco opinor esse exposita.

The worshipping of these holy Images, espe∣cially that which King Abgarus a Christian re∣ceaued, is deliuered vnto vs by no lesse then such publike regall warrant, decree and practise. For as the Emperour Constantinus porphyrogenitus, Si∣mon Metaphrastes and others proue vnto vs, King * 1.352 Abgarus being Christened by S. Thaddeus and warranted by that Apostle in his Christian procee∣dings, this King receauing the Image of Christ with greate Ioy and honour, whereas there was a Pagan God placed before the common gate of the City, which euery one that was to enter into the City was first to adore, and offer vnto it certaine prayers, such as the Pagās ordained for their Gods, and then freely to passe into the City. This Idoll the King tooke downe, and set in place thereof the Image of Christ which Sainct Thaddeus had brought vnto him with these words written in let∣ters of gold: Deus, qui in te sperat, à spe non ex••i∣det. O God he that trusteth in thee, shall not fayle in his hope. And withall he gaue commaundment, that whosoeuer passed into the City by that porte, should first doe reuerence, and due honour to that Image. And this order was obserued of all Pas∣sengers * 1.353 during the Reigne of Abgarus and his sonne after him.

Arcuulfus an auncient Bishop of Fraunce and pylgrime to Hierusalem, quilocorum gratia Sancto∣rum

〈…〉〈…〉 Hierosoly••iam lustrata omni terra pro∣••••s••ionis, Adamannus an holy Preist and Abbot of th•••• Britaine, and S. B••de after them is witnesse, that ••mong the holy memories of Christ at and about Hierusalem, there was kept a lynnen cloath aboue 8. foote longe, made as was thought by the blessed Virgin, redde on the one side, and greene on the other, containing the Image of Christ and his 12. Apostles, and was there worshipped in the Church. Aliud quoque aliquanto maius linteum in * 1.354 Ecclesia illa veneratur, quod fertur à Sancta Maria con∣tentum, duodecim Apostolorum, & ipsius Domini con∣tinens Imagines, vno latere rubro, & altero viridi. S. Dorotheus writeth, that Ieremy the Prophet pro∣phesying of the coming of Christ, gaue this for a certaine token and signe, to know the time, be∣cause all people then should worship the crosse. Signum aduentus ipsius er••t ••obis, quando vniuersae * 1.355 gentes lignum adorabunt. And gaue an other signe as certaine, and notorious, as the other to the Preists of Egypt, where he prophesied, that when the Messias should be borne of a Virgin, and ly in a manger, all their Idols should be broken and fall downe; which the Prophet Esay also thus foretold: mouebuntur simulachrae Aegypti à facie eius. Which all writers Greeke and Latine, Catholiks and Prote∣stants confesse and proue to haue beene ••ffected, when Christ newly borne with his mother fledde into Egypt, the Idols of that nation most Idolatrous then fallinge downe. And to make euident euen to blinded men, that Christian Images be not idols, or forbidden, but allowed, and to be reuerenced, at that very time when the idols were thus miracu∣lously destroyed, the holy Prophet both appointed

the Egyptians, to make Christian Images namely of Christ and his blessed mother, and reuerence * 1.356 them which they did. And this was both publikly, and by all practized, and by their King as authen∣tically examined and approued. Ieremias signum de∣dit Sacerdotibus Aegyptiacis quòd oporteat simulachra eorum concuti, & decidere per seruatorem puerum ex virgine nasciturum, & in praesepi iaciturum, propterea etiam nunc virginem in lecto, & Infantem in praesepio collocant & adorant. Et cum causam olim Ptolomaeus Rex percontaretur, responderunt mysterium esse ipsis a maioribus traditum, quod illi a sancto Propheta acce∣perint. * 1.357

This was likewise reuealed to Augustus the Em∣perour by the apparition of a Virgin with a child in her armes from heauen. And he fell downe and worshipped the Image or apparition. And is commended for it by all writers. Apertum est coe∣lum &. nimius splendor irruit supereum, & vidit in coelo pulcherrimam virginem stantem super altare, & puerum tenentem in brachijs. Et miratus est nimis, & vocem dicentem audiuit: Haec ara filij Dei est. Qui statim proijciens se in terram, adorauit. This was the doctrine and practise of the Druides of this King∣dome a••d Fraunce, whome our Protestants mer∣ueylouslie commend vnto vs, for hauing a Pro∣phesie among them, that the Sauiour of the world should be borne of a virgin, they erected Churches & Images vnto thē, namely at Charters in Fraūce. Where their Prince and they both founded such a Church with an Image of the blessed virgin with Christ in her armes, and worshipped it, as the auncient tradition and Annals of that Church with others proue.

The Image or signe of the Crosse is not so resem∣bling, representatiue of Christ, or his Passiō, as the Images of Christ and his Saincts be of them, espe∣cially that being a common Instrument of death, in the greate Romane Empire at the death of Christ.

And yet in honour of Christ suffering death and r••deeming the world by his passion vpon a Crosse, The signe ••nd Image thereof was presently after his death euen by his Apostles, disciples, and first Christians in this age, had, and vsed with greate reuerence; and honour. I may be more breife in this matter seeing our Protestants by their greatest euen regall authority, haue thus declared: The signe * 1.358 of the Crosse is an Apostolicall constitution and Tradi∣tion. And so they vse in their publike practicall communion booke at the baptisme of euery child, thus prescribing for a rule and law: The Preist shall make a Crosse, vpon the childes forchead, saying: wee receaue this child into the congregation of Christs flocke, and doe signe him with the signe of the Crosse, in token that hereafter ••e shall not be ashamed to confesse the faith of Christ crucified, and manfully to sight vnder his banner, against sinne, the world, and the deuill, and to continue Christs faithfull seruant vnto his lines end. A∣men. Therefore if by so greate a Protestant warrant and profession the signe of the Crosse is so hono∣rable, that it is an Apostolicall constitution, bin∣ding and commaunding all, an Apostolicall tradi∣tion, to be religiously kept and obserued of all, so honorable and necessary a profession, confession and testimony of our faith, and Religion neuer to be denied, that when wee were infants, and could not doe this of our selues, it was, and ought to be performed by others for vs, as our whole faith

was so professed for vs in our baptisme, much more ought all Christians coming to yeares of Iudg∣ment, and discretion performe those holy bondes and duties by themselues.

And that our Protestants need not feare they haue herein donne or graunted too much, they shall heare the Apostolike men of this age, from whom they haue in some sorte borrowed this their doctrine, practise, and confession, deliuer the Apo∣stolike doctrine, vse & custome, farre more plaine∣ly, amply, and honorably, in this busines.

The old Anonymus writer of the Apostles liues * 1.359 published by the learned Bishop Fredericus of Vienna allmost an hundred yeares since, and then the exemplar exceeding old characteribus plusque vetustis inscriptum, writeth, that Sainct Thaddeus cured K••ng Abgarus with the signe of the Crosse, imposito Regi crucis signaculo, ab omni eum languore sanauit. An holy Angell engraued in square stones foure Crosses in euery corner of the Church one, per quatuor angulos circumuolans, digito s•••• in quadr••∣tis sax••s sculpsit signum crucis. And gaue Charge to make the signe of the Crosse on their foreheads. Quale signum ego sculpsi in his saxis, tale vos digit•• * 1.360 vestro facite in frontibus vestris, & omnia mala ••••∣gient a vobis. Sainct Ihon the Apostle making the signe of the Crosse ouer poyson drunke it without hurt. Fa••to signo Crucis venenum sine laesione bibit. S. Ephrem in his Sermon intituled of the most holy * 1.361 Crosse of our Lord. De sanctissima Cruce Domini, speaking of the glory thereof boldly affirmeth, that the holy Apostles armed therewith, draw all nations to adore it. Hac Crucis armatura muniti sa••∣cti Apostoli omnem inimici potentiam, conculcarunt,

〈…〉〈…〉 gentes suis sagenis ad huius adorationem 〈◊〉〈◊〉, & congregarunt.

S. Basil speaking of traditions of the Apostles, * 1.362 nameth this for one. V•• signo Crucis eos, qui spem 〈◊〉〈◊〉 in Christum, signemus. So hath Tertullian, and others, that it was a tradition to vse it in all actions. Ad omnem progressum, atque promo••um, ad ••••nem aditum & exitum, ad vestitum & calceatum, ad ••••••••c••ra, ad mensas, ad lumina, ad cubilia, ad sedi∣lia, quaecumque nos conuersatio exercet, frontem Cru∣cis signaculo terimus. Traditio tibi praetendetur auctrix, cons••et••do confirmatrix, & fides obseruatrix. He liued soone after this first age, and S. Martiall conuersing with Christ, and his Apostles confir∣meth it: Crucem Domini, semper in mente, in ore, in si∣gno tenete. Crux enim Domini armatura vestra contra Sathanam, galea custodiens caput, lorica protegens pe∣ctus, clypeus tela maligni repellens, gladius iniquitatem & Angelicas insidias peruersae potestatis sibi propin∣quare nullo modo sinens. Hoc solo signo coelestis victoria data est nobis, & per Crucem baptismo Dei sanctifica∣tum est, The Crosse of Christ is euer to be in our minde, our mo••th, and signe. It is an armour against Sathan, a Sallet defending the heade, a breasteplate defending the breast, a sheild repelling the darts of the deuill, a sword keeping vs from his iniquity and deceits. The signe by which celestiall victory is giuen vnto vs, by the Crosse baptisme is sanctified.

Sainct Clement from the Apostles witnesseth, that the Bishops and Preists in the beginning of the sacrifice of Masse armed themselues with this signe on their forehead. Episcopus splendidam ve∣stem indutus, vnà cum sacerdotibus, & stans ad alta∣re, & facto manu in fronte trophaeo Crucis, dicat. The

history ascribed to S. Linus Successour to S. Pete•• * 1.363 testifieth, that Sainct Peter standing by the Cross•• wonderfully commended and honoured it for the misteries thereof, defending vs, representing ou•• redemption vnto vs, vsed in the sacred misteries, driuing away the poison of the serpent. S. Ignatius * 1.364 saith it is a Trophy, or signe of victory against the deuill, he trembleth, when he seeth it, and feareth when he heareth of it. Trophaeum est contraipsius po∣tentiam: quod vbi viderit horret, & audiens timet.

The history of Sainct Andrew that greate Apo∣stle written by the Cleargy of Achaia where he suffered martyrdome, then present or liuing, and both confirmed by many other old writers, and receaued by the Churches authority is won∣derfull for his worshipping of the Image of the Crosse. Adductus Andreas ad locum martyrij; cum Crucem vidisset, longe exclamare caepit: ô bona Cr••••••, quae decorem ex membris Domini suscepisti, diu deside∣rata, sollicitè amata, sine intercessione quaesita, & ali∣quando cupienti animo praeparata, accipe me ab homini∣bus, & redde me magistro meo. And he is accompted first composer of the Masse now called S. Chryso∣stomes Masse, wherein the signe of the Crosse is vsed with greate honour. So it is diuers times in the Masses of S. Peter, S. Iames, S. Marke, and others, S. Denis the Areopagite witnesseth it was hono∣rably vsed in the holy mysteries, Sacraments, and ceremonies of the Church in this age. Pontifex trino Crucis sanctae signaculo vnctionem inchoat. Cui∣libet ipsorum à benedicente Pontifice Crucis imprimitur signum. Signi vitalis impressio omnium simul carna∣lium desideriorum vacationem, vitamque ad Dei imi∣tation••m effictam signat. Prochorus and others write,

••hat S. Iohn the Apostle did diuers miracles with this holy signe. Sanctae Crucissignaculo muniuit. San∣ctae * 1.365 Crucis signo dixit infirmo: in nomine Domini nostri Ies•• Christi surge, & vade in domuni tuam sanus: & 〈◊〉〈◊〉 surrexit aeger sanus. The like is written of S. Thomas the Apostle, and there still remaineth to this day from his time, an Image of the Crosse engraued in stone vpon a tombe, where he prea∣ched among the Indians.

The recitall of others in this age committed to writing by credible Authours, would be longe and tedious in so manifest a truth. Gulielmus Eisengre∣nius in his fift Cētenary hath gathered many there to be seene. This holy vse and custome was trans∣ported euen in this time by all humane Iudgment, euen into the new world, as some call America, for both Catholike and Protestant Authours and eye witnessing trauaylers assure thus: In Acuzamil an Ilande neare vnto Iucatan, they founde a Crosse two fadoms high, to which they of the contry had recourse as to acclestiall and diuine thinge. Which must needs be erected by Christians there, in this primatiue time, this being a plaine and geometricall Image and paterne of the Crosse of Christ, by tradition fifteene foote longe Crux sancta quindecim erat longa pedes.

And to come home to our Britans here, their auncient learned Bishops and Antiquaries assure vs, that from their first conuersion they vsed de∣uoute reuerence and gaue farre greater honour to the Image and signe of the crosse, and such repre∣sentatiue holy signes, then any other nation Chri∣stian did. Cruci deuotam reuer••ntiam exhibere longe∣que magis quam vllam gentem honorem deferre vide∣mus.

And wee finde in the Antiquities of Glasten¦bury, * 1.366 that S. Ioseph of Aramathia who bury•••• Christ, and his holy companions which with hy•• liued and dyed there, vsed holy Images of the cros¦se & others, and by these founde ther after in King Lucius time Damianus and Faganus knew that to haue beene the lyuing and dying place of those Saincts. Figuram nostrae redemptionis alias que figura manifestas repererunt, quibus benè cognouerunt, q•••••• Christiani prius locum inhabitauerunt. Where wee see the sholy Christian Images then to haue beene a certayne distinctiue signe, and token, of the first Christians from other people. For as Baronius, Spondanus, Seuerinus Binius an others proue by many auncient old lawes and other authorities, i•• was a receaued custome euen from the Apostles, to erect crosses in the Churches which were founded. And Sozomen with others affirme, that the gentils themselues did freely confesse, that this was the Sibyls verse. Ipsi gentiles ingenuè fatentur, ho•• esse Sibyllae carmen.

O lignum foelix in quo Deus ipse pependit. O happy crosse whereon God himselfe did hange.

And no man can deny it. Nemo pernegabit. And the Sybils did both Prophesie of the crosse and the worship thereof. Quare & lignum crucis, & ei•• veneratio a Sibylla praefignificata est. And this hee affirmeth from certaine tradition, and vndoubte•• true testimonyes. Haec ex viris, qui illa accuratè ••••¦runt, & ad quos eorum cognitio à patribus ad liberi•• successione quadam deriuata peruenit, & qui eade•• ipsa literis prodere, posterisquerelinquere studueru•• audiuimus. And thus it was obserued here in Bri∣taine the first Christianitie herein euery age, by S▪

Ioseph and his ossociats in the first age, by S. Da∣mi••nus Phaganus and their company in the se∣cond, and third also. In which we find it was a cu∣stome also among Christians both to carry about with them the Image of the crosse or crucifixe, and to giue honour vnto it, as much as Catholichs now doe. This we proue by S. Amphibalus that blessed priest, Bishop and martir sent hither from Rome, and continually carryinge a crucifixe about with hym in the moste bitter persecution of Dioclesian. What was the worship hee and others then did * 1.367 vnto it, wee cannot bee better informed then by the president and example which S. Albane our first glorious Martyr by common computation, left vnto vs penned by a Britan then liuing as he testifieth in his life, in the presence and with the allowance of S. Amphibalus, thus related: saepe pro∣sternitur ante crucem, & quasi pendentem, Dominum Iesum in cruce cerneret, veniam precatur. Sie pedes, sic vulneris loca assidua exosculatione demulcet, ac si adipsius quem crucifigi viderat vestigia procumberet Redemptoris. Sanguine mixtae per ora voluuntur la∣chrimae super illud venerabile lignum crucis vbertim decidentes. He often falleth downe before the Crosse, and as he had seene our lord Iesus on the Crosse. The blessed penitent craueth pardon. So hee did with dayly kissing embrace the places of his woundes, as if he had fallen downe at the feete of our redeemer, whom he saw cruci∣fied. Teares mixt with bloode do runne▪ downe his face, and plentifully fall downe vppon the venerable Crosse.

This is as much as the present Church of Rome alloweth, or any good Catholike doth, or is al∣lowed to doe. And yet this greate glory of Britay∣ne, so glorious and noble a Saint, & Martyr, giuing

so greate honour, and reuerence to the Image of Christ crucified, doth by the same Authours, as stri∣ctly and punctually condemne the Idolatrous gen∣tils for their Idols, as any Christian, Catholike or protestant can doe, and with the same censors and authorities which our protestants vnlearnedly and vnaduisedly vse, or abuse rather against this Catho∣like custome and practise, he still carryed the cru∣cifixe in his hand to his death, kissing, reuerencing * 1.368 and honoring it, being found prayeinge bare foo∣led before it. Reperiunt nudis pedibus, ante crucem Domini, precibus incumbentem. Albanus vt se ser∣uum crucis ostenderet, signum dominicum in manibu•• iugiter praeferebat. Crucem Domini quam manu tene∣bat, frequenter deosculans, & adorans, causam suam Domino commendabat. And thus hee perseuered vntill his heade being stricken of, his Crosse em∣brued with his martirs blood fell out of his hands, and was secretly taken vp and preserued by a Chri∣stian there present, none but Ghrists enemyes di∣sallowed these holy Christian signes persecuting him whome they represented. Crux quam vir san∣ctus iugiter in manibus ferre consueuerat, foelici iam cruore respersa, super herbam decidit, eamque quidam Christianus occultè rapuit, & ignorantibus Paganis ab∣scondit. Concerning the Images of holy Saincts I haue said before for Britayne that at Glostenbury besides the Image of the Crosse or crucifixe in S. Ioseph his tyme, there where other holy Images there, and the Image of our lady with Christ in her armes, was the auntient armes of that most aun∣tient Abbey. For Hierusalem wee haue hard that the Images of all the Apostles were there worsh∣ipped from their tyme. There was also the Image of our lady paynted by S. Luke the Euangelist,

which is called by Nicephores and others a diuine * 1.369 Image. Diuinam illius Imaginem quam Lucas Apo∣stolus in Tabula depicta reliquit. Her Image was also kept with greate honour at Edesse in Syria where Abgarus so much honoured the Image of Christ. There was also an other Image of her miracu∣lously made and doing miracles, which the Empe∣rour Heraclius vsed in his wars against Cosdroas, and thereby preuayled, this was with honour kept at Constantinople Byzantium. H••raclius ferens se∣cum sanctae Dei genitricis Iconem, quae apud Bizantium est; non hominis manu, sed diuino miraculo pictam. Heraclius▪ Iconis Dei genitricis fultus auxilio, omnes aduersarios suos in bello peremit.

The Image of this blessed virgyn was honorable and renowned both in Britayne and fraunce from, or before our first Christianitie as I haue proued * 1.370 before. Both Catholick and protestant Antiqua∣ries writing of China where diuers of the Apostles preached, thus testifie of the people there: They haue the picture of an exceeding fayre woman, holding a child in her armes, whereof they say hee was deliuered a virgin. And these nations though so remote had also the Images of the 12. Apostles, as these and o∣ther Authors thus deliuer vnto vs:

There bee certayne pictures of the fashion, and with the markes of the twelue Apostles, and being demaun∣ded, what maner of men these twelue Apostles were, they answeare, they were greate Philosophers, which liued vertuously, and therefore they were made Angels in heauen. That God, which they doe the greatest honour vnto, they paint with a body, out of whose shoulders come three heades, which looke one vppon an other, which si∣gnifie, as they say that all three haue but one will.

Which no mā can well doubt but that they are true memoryes, though afterward misunderstood in longe tract of tymc, of the holy Trinitie, and Chri∣stian Religion preached there by some of the Apo∣stles, whose Images bee so longe honoured there, and that was the maner in that first Apostolicke * 1.371 tyme in all places. At Hierusalcm the Images of the 12. Apostles painted vppon the cloath made by our lady before remembred were honoured in the church in Ecclesia veneratur. For Greece, Euse∣bius is wittnesse that the Images of the Apostles namely of S. Peter and S. Paule were paynled as hee had seene them Apostolorum Imagines, Pauli videlicet & Petri in tabulis coloribus depictas asser∣uari vidimus. And the Apostles by them so honou∣red. Veteres adhunc modum honorare soliti fuerunt. * 1.372

The like or more amply hath Nichephorus & others affirming that S. Luke Euangelist painted their Images as diuers others. It is manifest in the historie of S. Syluester and Constantine, that not onely the Images of S. Peter and S. Paule which appeared vnto Constantine, but of the other Apo∣stles were with reuerence kept, and preserued at Rome amonge so many persecutions.

I need not to proceed to more particular places and examples, when we haue both vnwritten and written tradition, that euen from the tyme of * 1.373 the Apostles, and Sainct Luke the Euangelist and others then makeinge and reuerently vseinge such sacred Images, the same art and vse was from thence deduced into all the world. Vnde in omnem d••inde habitabilem orbem tam venerandum & pretio∣sumopus est illatum. And this Christian manner and custome of makinge reuerencing and honouring

holy Images in such sort as is before defined, by the generall Councels, and still vsed by Catholiks, so auntient from the begynninge of Christianitie, so generall in the whole Christian worlde was ne∣uer disallowed or impugned by any man bearing the name of a Christian, vntill about the yeare of Christ 494. Xenaias a prophane, vnbaptized and * 1.374 sacrilegeous Persian vsurping Ecclesiasticall or∣ders, was the first which opposed against it, and therefore is stiled in histories to be a man of an audacious and impudent mouth and placed in the * 1.375 catalogue of damned Heretiks Xenaias primus, ô audacem animum, os impudens, voeem illam euomuit, Christi & eorum qui illi placuere, Imagines veneran∣das non esse. The world hath scarcely seene a more desperate and wicked wretch, then antiquities des∣cribe this man to haue beene, & they which haue since followed, and follow hym at this tyme haue hardly hitherto gotten much better fame for their like proceedings, doing therein onely as Iewes, Turkes, Tartars, Pagans, and onely heretiks for that condemned among Christians haue done, and * 1.376 at this tyme where they ouer rule.

The next exception of our Protestants in this Ar∣ticle Against the doctrine & practise of the Church of Rome and Catholiks, is to vse their words con∣cerning their worshippinge an adoration of Reliques, termed by them as the others before, a fonde thinge, vainely inuented, and grounded vpon no warrantie of scripture, but rather repugnant to the worde of God.

The Councell of Trent for Catholiks thus defi∣neth * 1.377 in this matter. Sanstorum Martyrum & aliorum cum Christo viuentium sancta corpora quae viua mem∣bra fucrunt Christi; & Templum Spiritus Sancti, à fi∣delibus

veneranda esse. Affirinantes Sanctorum reli∣quijs venerationem atque honorem non deberi, vel eas aliaque sacra monumenta à fidelibus inutiliter ho∣norari, omnino damnandos esse, prout iam pridem cos damnauit, & nuncetiani damnat Ecclesia. The bodyes of holy Martyrs and others that lyue with Christ are to be reuerenced. The Church doth now condemne, as lon∣ge agoe it hath condemned those which affirme that re∣liks of Sainsts, or that they and other sacred monuments ar vnprofitably honoured of the faithfull.

Now lett vs examine what was the doctrine and practise of the Apostles, and Apostolike men in this first age, in this question. Moses Bar-cepha a Syrian many hundreds of yeares since, and Iaco∣bus Orrohaita before hym, and by hym cited, be wittnesses that the body and Reliks of the first man Adam a penitent and holy father after his fall, * 1.378 were honorably preserued by his posteritie, and in the time of the flood to keepe it from perishing No carryed it with him into the arke, and left it to his children. Noe arcam cum esset cum liberis suis conscensurus impendente diluuio, secum in eam intu∣lisse ossa Adami, eaque deinde post diluuium arca egressum, suis distribuisse. And this was the manner and custome after the deludge vnto the time of Christ amonge the faithfull to preserue with ho∣nour and reuerence the bodyes and reliks of the holy Saincts of that Time. And as the scripture * 1.379 wittnesseth, of the deade body of Elisaeus restoring a mans deade body to life by touching his bones. Quod cum tetigit ossa Elisaei, reuixit homo & ste••it super pedes suos: So we haue vnquestionable autho∣rities both of Scripture and Fathers, for the ho∣nour, and reuerence of the bodies and reliks of

the rest of the Prophets, the Iewes themselues as the scripture testifieth adorning and reuerencing them. Aedificatis sepulchra Prophetarum, & ornatis * 1.380 monumenta iustorum.

S. Epiphanius and other noble wittnesses proue, * 1.381 that Daniel the Prophet was buryed and reueren∣ced with greate honour, and his graue so continued renowned in his time. Humatus est magnis honoribus. Extat monumentum ipsius vsque ad hoc seculum no∣strum in babylone cunctis notissimum. The body of * 1.382 Ezechiel was so likewise honoured, and had such concourse of people resorting one pilgrimage vnto it, to pray there and worship it, that the chaldaeans in whose contry it was, feared they would carry it away, and there vpon obserued and watched them. In terra Spyrorum vir pius ille sepultus iacet. Multique ad monumentum eius corfluunt ad precationem & ob∣sequium, Sane quando tantae eò frequentia vná ad monumentum eius conueniunt, formidant chaldaei ac mutuunt, ne illum auferant, quapropter egredientem comitantur & deducunt.

The like they testifie of Micheas: est monumen∣tum * 1.383 ipsius vsque ad hod••ernum tempus, nobilissimùm. So of Abacuc: Magnis honoribus sepultus est. So of Achias: postremum honorem & monumentum sortitus est. Likewise of Aggaeus: prope Sacerdotes, cum ho∣nore & gloria conditus est. So of Samuel the Prophet preserued with greate honour and his reliks in the time of Arcadius the Emperour. he himselfe with a greate number of Bishops, which put his holy re∣liks in silke and a vessel of golde being praesent and translating them from Iury into Thracia with such pompe and honour, that the traine continued from palestina to Chalcedon. Omnes Episcopi in

serico & vase a••reo portauerunt. Omnium Ecclesiaru•• populi occurrenunt sanctis reliquijs, & tanta laetiti••, quasi praesentem vinentemque Prophetam cernere••••, susceperunt: vt de palestina vsque Chalcedonem iun∣gerentur populorum examina.

The reliks of the Patriarks were buryed and * 1.384 honoured with those of the Apostles in our Chri∣stian altars. Istic venerabiles Patriarcharum & Apo∣stolorum reliquiae conditae. S. Ephrem relateth the * 1.385 greate honour and worship, which the holy Pa∣triarke Ioseph, carryed prisoner away by the Is∣malites, to whome his Brothers sold him, did to the graue and Reliks of Rachel his holy mother, with the lamentable prayer he made in that sacred place, truely translated in these words.

O Rachel, Rachel my mother behold Ioseph thy sonne whome thou hast loued, what is befallen vnto hym. Beholde he is ledd captyue as a Malefactour. O Rachel receaue thy sonne: O mother receaue me: ô my mother heare the mourning and bitter scriking of my hart: my eyes can no longer sustayne teares, neither my life suffi∣ceth, to such lamentations and groanings.

The honour which was due and done to her graue at her first buriall the scripture recordeth: Erexit Iacob titulum super sepulchrum eius: hic est ti∣tulus * 1.386 Monumenti Rachel, vsque in praesentem diem. Thus it was honoured from the time of her death to the time of Moses so longe after. And with his allowance in holy scripture. Both the old and new testament with other holy writers vnder either lawe relate vnto vs the greate honour and reue∣rence were done euen to the figuratiue things of the lawe of Moses, the place of the Temple called holy of holyes Sancta Sanctorum whether none

went but onely the high preist, and onely once in the yeare with sacrifice, the Arke of the Testa∣ment, not to bee touched but by sanctified persons.

The reliks which were in it, and made it more * 1.387 honorable were as S. Paul setteth them downe, a golden pitcher with Manna, the Rodd of Aaron, which had budded, and the Tables of the Testa∣ment, and aboue it the Cherubim and Images: in qua vrna aurea habens manna, & virga Aaron quae fronduerat, & tabulae Testamenti, superque eam erant Cherubim gloriae abumbrantia propitiatorium. And this holy place was there vpon called the propitia∣torie or mercy seate or place of mercy, God often mercifully appearing, and shewing mercy there. Where these holy reliks were kept and honoured, * 1.388 all the vessels of the Sanctuary were vayled with greate honour, none but the sonnes of Aaron might touch, or couer them, whosoeuer els tou∣ched them vntouerred, or did see them vnueyled, it was death: non tangant vasa Sanctuarij ne morian∣tur. Alij nulla curiositate videant quae sunt in San∣ctuario priusquam inuoluantur, alioquin morientur.

The Apostoliks Fathers of this age did also vse * 1.389 and approue this reuerence both in the Iewes and Christians, as also giue the reason thereof. S. Cle∣ment giueth this, because they are holy, and the soules of the bodyes honoured were with God. Eorum qui apud D••um viuunt, ne reliquiae quidem corporum sunt inhonoratae. Siquidem Elisaeus Propheta, postquam defunctús est, mortuum sus••itauit à piratis Syriae occisum: quod nunquam accidisset nisi Corpus Elisaei Sanctum esset. And alleadgeth to this purpose and sence that Ioseph embraced the deade body of his Father Iacob, and Moses and Iesus the sonne

of Naue carryed with them the Reliks of Iosephs body. Castus Ioseph Patrem iam defunctum in lecto iacentem amplexus est: Item Moses & Iesus filius Naue Reliquas Corporis Ioseph ferebant. And persua∣deth all Bishops and others to the like reuerence of such holy things. And deliuereth it so obserued of the Christians then euen going on pilgrimadge (as now it is termed) to visit and honour Reliks, and God miraculously approued it in the graues and Tombes of two holy Christian Saincts euery yeare miraculously without mans helpe whited and adorned quite ouer, and so pacified the Rage of persecutors towards their Reuerencers. Progressi * 1.390 essemus nos ad Sepulchra duorum fratrum quorumdam quae sponte sua, per annos singulos dealbabantur. Quo miraculo multorum aduersum nos repressus est furor, videntes haberi nostros in memoria apud Deum.

S. Dionysius the Areopagite setteth downe also * 1.391 this Christian vse and practise, and yeeldeth this reason, because the body was partaker of paines and labours, together with the soule, when they were in this life vnited together it is to be honou∣red with the soule in such respects. Si animo & cor∣pore Deo gratam acceptamque vitam egit is qui decessit, in honore etiam & pretio erit cum sancto animo corpus, quod sacris sudoribus cum eo certauit & dimicauit.

The same S. Denys, S. Damascen, and others warrāted by the receaued tradition of the Church, frome the Apostles time ex antiqua accepimus tradi∣tione, that all the Apostles, then liuing S. Denys, S. Tymothie first Bishop of Ephesus S. Hierotheus, and many others of Christs Disciples, at the death and assumption of the blessed Virgyn Mary, assem∣bled together where shee ended this life at Hieru∣salem

and Gethsemanie to visit and reuerence her * 1.392 holy body. Multi ex Sanctis fratribus nostris, corporis quod authorem vit ae Deumque recepisset videndi causa conuenissemus, ador at autem, & Iacobus frater Domi∣ni, & Petrus maximum antiquissimumque Theologo∣rum columen.

The tradition of the Church plainely expoun∣deth their pilgrimage thither to worshippe that sacred body, corpus quod Deum susceperat adorare. And so then did. And an Angelicall vision was seene, and an heauenly harmony continued three dayes there. Visio apparuit Angelica, & audita est psa••nodia caelestium potestatum. Where wee see, that both the Apostles, and disciples of Christ liuing on earth, and the Angels in heauen gaue honour, and reuerence to this holy relike. Greate was the * 1.393 honour and reuerence which the disciples of S. Iohn Baptist did vnto his holy body both as the Scripture and other writers witnesse, when no∣thing respecting the rage of his most potent perse∣cutours, they honorably buried it, carrying it out of Herodes iurisdiction vnto Sebaste in Samaria to giue it due honour more freely: where also the re∣liks of Eliseas the Prophet were buried, and reue∣renced, and so they continued in honour, vntill the time of Iulian the Apostata, when the Iewes and Gentiles maligning the greate honour the Chri∣stians did vnto them, tooke them out of their shrines, mixed thē with the bones of beasts burned them together, and scattered their ashes into the ayre, which antiquities terme the greatest and hor∣rible wickednesse. Illud omnium maximè indignum S••bastianae in Pal••stina est admissum. Ossa namque Eli∣saei Prophetae, & Ioannis Baptistae loculis suis extracta,

& irrationalium animantium ossibus, ô immanem audae∣ciam, mista atque ignitradita, in cineres redacta, atque in aerem disiecta sunt.

The auncient Fathers, and Antiquities say, that S. Iohn Baptist his disciples buried his body in a fa∣mous place, with greate reuerence; eum discipuli furtim sublatum, cum solemni veneratione in celebri * 1.394 quodam apud Sebasten Pal••stinae sepeliere loco. Simon Metaphrastes and others write, that S. Luke the E∣uangelist with much difficulty, procured his right hand, and carried it to Antioch his natiue place, and from that time vntill Iulianus his persecution, it re∣mained therein greate honour, doing many mi∣racles. Ab illo tempore sita est manus illa apud Antio∣chiam in magno honor•• habita, & iugis quae in ea habi∣tat gratiae fidem faciens miraculis, ad Iuliani Imperato∣ris vsque tempora.

The auncient learned French Bishop Gregorius Turonensis writeth, that a noble matrone of that contry brought with greate reuerence, part of the blood of that greate Martyr, Christ yet liuing vnto the City of Vaseus, where building a Church in his honour, shee placed it one the Altare. Concham * 1.395 argenteam praeparat, truncatique martyris cruoremin patriam detulit, & apud vasatensem vrbem aedificata in eius honore Ecclesia, in Sancto altari collocauit. His head though concealed and hidden by his wicked Murderesse, was yet after found and kept with greate honour. Such reuerence and deuotion was vsed to the reliks of the Apostles, and other Saints of this age.

All hystories are full of the greate honour done to the holy bodies of S. Peter and S. Paul at Rome. And their Tombes reuerenced as Trophies euen in

this age presently vpon their deathes as most aun∣cient * 1.396 writers are witnesses: Ego Apostolorum Tro∣phaea ostendere possum. Etenim siad vaticanum, vel ad viam Ostiensem abire voles, Trophaea inuenies eorum, qui Ecclesiam hanc Romanam, fundarunt. And pilgrimadges were made thither to reuerēce them, and the Reliks of other Martyrs there, from remo∣te parts of the world, as Persia Afrike and others in the storming times of the first persecutions, and the pilgrims themselues, euen whole families all most, as S. Marius, and S. Martha his wife, with their two holy Sonnes S. Audifar and S. Abachum were Martyred for such holy deuotions. Marius * 1.397 persa, nobili loco natus, cum Martha coniuge pari nobi∣litate, & du••bus filijs Audiface & Abachum, Romam venerunt, vt Martyrum sepulchra venerarentur.

So likewise S. Maurus out of Afrik, ex Africa veniens ad Sepulchra Apostolorum. And the Chri∣stians in the easte from whence these greate Apo∣stles came to Rome so much honoured them as the Christian Romans likewise did, that they would with greate honour to them, and daunger to themselues haue translated them from Rome into the east soone after their death, but that God miraculously decided the question for the Romans as S. Gregorie and other worthie Authours are witnesses. They were buried by the Christians with greate honour, and presently there was pilgri∣madge, waching, praying and reuerence at their graues, as there now is, so much as the time of per∣secution would permitt.

The body of S. Andrew had the honour to be buryed with greate reuerence euen by Maximilla, wife to Aegeas the Proconsul of Achaia who put

him to dearh. Sacratissimum illius corpus ins••g•••• pudicitia & sanctitate faemina Maximilla nomine S••∣natrix, suorum adiuta solatio cum omni reuerentia de cruce deposuit, conditumque aromatibus honorificè sepe∣liuit. And so it continued therein greate honou•• with much resort of pilgrymes vnto it vntill the quiet time of Constantine, when it was, as many others, translated to the Emperiall citie of Con∣stantinople, some parte of it into Satland and some to Rome with exceeding glory and reuerence. For the body of S. Iames the greater, all antiquities at witnesse, how it was soone after his Martirdome at Hierusalem translated from them into Spayne where hee had preached, and there at Compostella preserued with greate honour, and frequented by deuoute pilgryms from all contryes to this day. S. Iacobus Apostolus Frater Beati Iohannis Euangelist•• ab Herode Aegryppa decollatus. Eius sacra ossa ab Hierosolymis ad Hispanias translata, & in vltimis earum finibus apud Galliciam recondita, celeberrima illarum gentium veneratione, & frequenti Christiano∣rum concursu religionis & voti causa illuc adeuntium, piè coluntur.

I cannot speake of this honour to the body of S. Iohn the Apostle and Euangelist in this first age, which by common consent of writers he ouer∣liued. Dying in the second age: Sexagesimo octauo post Passionem Domini anno mortuus. But as I haue proued before of him with all other the Apostles, that he honoured the sacred bodie of the blessed Virgin, and ruling of the Churches of Asia after the Martirdome of the other Apostles, totas Asia fundauit rexitque Ecclesias, where diuers of the Apostles & other Saincts of this age were martired,

and their bodies honoured, he ruling this Church that gaue such honour vnto them, must needs also giue allowance there vnto and after his death was at the place thereof honoured with greate con∣course of pilgryms, that being one of the most fre∣quented in all those parts of the world.

S. Chrysostome writheth that after his death he and his holy Tombe protected Ephesus, where it was, as he did when he liued. Post mortem tamquam vi••us Ephesum curat. For S. Thomas wee may omitte all others both old and late Antiquaries of other nations, and content our selues with our owne of this Kingdome so fare remote from the Indyes, where he was martired and his body after ward honoured with greate deuotion, testifying vpon knowne experience that the Christians of this nation went so longe and daungerous pilgri∣mages from hence to visit and reuerence his holy body, and make oblations there. Thus did our best and noblest kings, So our renowned Bishops, with others. So write our renowned Historians Florentius wigorniensis, William of Malmesbury * 1.398 Roger houeden, and others, our Protestant Anti∣quaries themselues confessing and confirming it. They exemplifie in our most triumphant and holy king S. Edgar Sigelin or Suithelmus Bishop of Shyrburne, and their retinnes.

Edgarus trans mare Romam, & ad sanctum Tho∣mam in Indiam multa munera misit. Legatus in hoc missus Sigelimus Scireburnensis Episcopus eum magna prosperitate, quod quiuis hoc saculo miretur, Indiam penetrauit. Our Protestāt Antiquaries say Swithelm or Sigelm trauelled into India to the place of S. Thomas his Buriall, carried thither the almes or offering of King

Alfred, and brought home many pretious stons of greate * 1.399 pryce. Florentius hath the very same of king alfred.

Our Martyrologes and Antiquities sett downe the translation of part of his body out of India to Edessa in Mesopotamia on the third day of Iuly. Edessae in Mesopotamia Transtatio S. Thomae Apostoli ex India: cuius reliquiae Ortonam postea translatae sunt.

And Ruffinus Socrates Sozomen and others are auncient witnesses, that the Reliks of S. Thomas * 1.400 were honoured therein a noble Church dedicated to him. Edessa Mesopotamiae Vrbs fidelium populorum est Thomae Apostoli Reliquijs decorata. In ea Ciuitate egregium & magnificum Templum est diuo Thoms Apostolo dicatum, crebraque hominum multitudo eo propter loci sanctitatem consluit. So that wheresoeuer in places neuer so distant, Reliks of his body were from the time of his martirdome, wee see them preserued and honoured with greate deuotion.

Like was the cause of S. Iames Bishop of Hie∣rusalem, * 1.401 in this kind, his Sanctitie was such, whilest he lyued, that people in multitudes contended to touch the hemme of his garment, tanta erat Iacobi vitae Sanctitas, vt fimbriam vestimenti eius certatim homines cuperent attingere; And being martired, he was with greate honour buryed by the Temple in a piller still standing in the time of Egesippus, and Eusebius after him as they are witnesses: Columns eius iuxta Templum adhuc manet, Wee may gather what honour was vsed to his sacred body, if wee consider the greate reuerence was performed to his very chayre wherein he had sit cloathed, being prescrued and honoured from his death: Sedem Iacobi. Apostoli ad hoc vsque temporis seruatam, fratres ••sti•• qui successione ordinaria subsecuti sunt, omnibus

manifestè monstrant, sicut circa sanctos viros, pietatis gratia, cum veteres tum & praesentes competeutem honorem seruarunt, & hodie qnoque seruant. Thus hath Eusebius.

So Theodosius Bishop of Hierusalem witnes∣seth * 1.402 of his stole, which he sent to S. Ignatius Pa∣triarke of Constantinople for an holy Relike with others. His body was honorably preserued by the Christians, and after with greate reuerence tran∣slated to Rome, where it is buried with the body of S. Philip the Apostle martired at Hierapolis in Phrygia, and honorably there first buryed by S. Bartholomew the Apostle with other Christians, as Nicephorus with others witnesse, Bartholomeus Philippi sepulturae honore praestito, & vrbe totaillu∣ssrata, was there prescrued with honour, vntill the the honourable translation there of, and now ho∣noured at Rome with the body of S. Iames in one Church, as the Church of Christ honoureth them with one festiuall day.

The body of the same Apostle S. Bartholomew was so likewise honoured. First immediately after his martirdome, king Polymius and the Christians of 12. cities buried his body with greate glory. 12. Ciuitatum populi qui per eum crediderant vná cum Rege Polymi abstulerunt cum hymnis, & cum omni gloria corpus eius. And when it was afterward tran∣slated, it was worshipped in all places, with as greate honour and reuerence eius sacrum corpus primò ad liparam Insulam, deinde Beneuentum postre∣mo Romam ad Insulam Tiberinam translatum, ibipia fidelium veneratione honoratur.

Nicephorus writeth that the body of S. Mat∣thew Martired in Aethiopia, was praesently layd on

a bedde of gold, wrapped in pretious cloathes, and so placed in the Princes palace. Cuius sacrum taber∣naculum in aureo repositum lecto, splendidisque inuo∣lutum * 1.403 vestibus, palatio Fuluianus infert. It was after∣ward with greate honour translated into diuers na∣tions, and buried after with much glory at Saler∣num. Salerni translatio S. Matthaei Apostoli, cuius sa∣crum corpus olim ex Aethiopia ad diuersas regiones: & demum ad eam vrbem delatum, ibidem in Ecclesia eius nomine dedicata summo honore conditum fuit. Wee finde that S. Simon and Iude being martyred in Persia, King Zerses, or Xerxes confiscating the Pagan Priests goods which put them to death, did with greate honour within three moneths translate their bodies into his City. Rex Zerses confiscauit om∣nes Pontifices, corpora autem Sanctorum Apostolorum Symonis & Iud•• ingenti honore ad suam translulit ciui∣tatem. He erected a most sumptuous Church vnto them, there burying their bodies in a syluer shrine. Sarcophagum corpora beatorum Apostolorum portantem ex argento puro instituit.

S. Matthias chosen in the place of Iudas was mar∣tyred in Iury, his body was preserued with greate care and reuerence, and in after times honorably translated to Rome, and Treues in Germany, and there visited with greate deuotion. And not onely the holy bodies of the Apostles, and other Saincts in this age were thus honoured and reuerenced of the Christians, but their cloathes and whatsoeuer touched their sacred bodies as the auncient lear∣ned Fathers and Saincts which also were wor∣shippers of them with the whole Christian Ca∣tholike world are witnesses. Apostolorum virtus vs∣que adeo emi••uit, vt in omnem terram eorum sonus

exierit. Horum non verba duntaxat, & opera, sed ipse quoque cruor, & ossa omni sanctitate plena sunt. Dae∣mones namque in fugam vertunt, atque ijs, qui cum fide accedunt, incurabiles alioqui morbos profligant. Quin vestes quoque ipsae, & si quid aliud ad pretiosa eo∣rum corpora proprius accessit, omnibus venerationi sunt.

Thus were the chaines of S. Peter both those * 1.404 wherewith he was chained vnder Herod, at Hie∣rusalem, adorned with gold, and pretious stones, auro gēmisque ornata, & wherewith he was chained at Rome vnder Nero, his chaire and other such re∣liks of him were honoured by the greatest and ho∣liest Christians. So haue the Latine, so the Greeke antiquities. Veneratio praetiosae cathenae qua beatus A∣postolus Petrus, Christi causa Herodis iussu vinctus est.

So were the nayles with which S. Peter was nayled to his crosse honoured by the holy Fathers: beati claui qui sancta illa membra penetrarunt. S. Chry∣sostome expresseth how they & the sword where∣with S. Paul was be headed had euer beene ho∣noured, when he wished that sword for his crowne, and S. Peters nayles to be set as pretious stones in his diademe. Sit mihi gladius ille pro corona, & claui Petri pro gemmis infixis in diademate.

The garment of the blessed Virgin Mary was * 1.405 accompted pretious, preserued with honour in a siluer chest, translated with great reuerence, in ar∣gēteo loculo, and the very house wherein it was kept and reuerenced, there vpon called the holy Chest: quae aedes ex co sacer loculus appellatur. Part of the garment of S. Iohn Baptist was so kept, and re∣uerenced: Venerabilis vestis Ioannis Baptistae, as like∣wise

part of his hayre clotered with blood. Parte•• * 1.406 capillorum eiusdem sanguine concretam.

The cloath made by our lady with the pictures of Christ and his Apostles was honoured at Hieru∣salem. In Ecclesia vencratur. There is no end in antiquities in such holy reuerence. And not onely of the Reliks of our Lady, S. Iohn Baptist, and * 1.407 the Apostles, but of all other holy Martirs, and Saincts of this age, S. Stephen, S. Luke, S. Marke, the three Princes of the East, that offered to our Sauiour new borne, S. Timothie, S. Lazarus, S. Mary Magdalen, S. Martha and others holy men and women to many to be recited.

And this Kingdome of Britaine was as forward as any other in this kinde of worship as their re∣nowned Bishop and Antiquaty relateth of his Britans. Praeomni peregrino labore, Romam peregrè * 1.408 libentiùs eundo, deuotis mentibus Apostolorum limina propensiùs adorant. Sanctorum reliquijs deuotam reue∣rentiam exhibere, longéque magis quam vllam gentem honorcm deferre videmus. And this he writeth of them from their first conuersion, which was in this age. And doth so accordingly intitle that Chapter: De antiquafidei fundatione, christianit at is amore & deuotione.

Pope Bonifacius in an Epistle to King Edward * 1.409 the first, testifieth, that the Further part of Bri∣tayne now named Scotland was conuerted by the holy Reliks of S. Peter the Apostle. Regnum Scotraeper Beati Petri Apostoli vonerandas Reliquias non finc superni dono muneris conuersum extitit ad ••idei Catholicae vnitatem. S. Ioseph of Aramathia coming hither by all assent, both of Protestant and Catholike Antiquaries, with his Religious com∣pany,

was present with the Apostles at the death * 1.410 and Assumption of our blessed lady, and so honou∣red her sacred body with them, spoken of before, and brought with him hither, and preserued here with greate reuerence all his life two little syluer vessels full of the bloody sweate of Christ, duo vas∣c••la alba argentea cruore Prophetae Iesu, & sudore per∣impleta.

All histories agree that the body of S. Ioseph was there preserued with greate honour, and re∣uerenced with greate resorte of pilgryms to that, and other Reliks there vntill these times of deso∣lation, and those holy Reliks gaue that glorious denomination to the happy place of their preser∣uing to be stiled camiterium Sanctum, tumulus San∣ctorum, * 1.411 the holy Church-yard, graue of Saincts, and the like. Vigilantius is remembred in histories to haue beene the first man of note among Chri∣stians which denied or impugned this doctrine, and for that, as other his singular assertions condemned for an heretik, so our Protestants thus confesse: Vigilantius was condemned of heresie for deny all there∣of. He lyued in the fourth hundred of yeares the Church of Christ neuer hearing of this heresie before; and S. Hierome then liuing and writing calleth him for such stramage dreames, rather Dor∣mitantius, a sleepy drowsy fellowe, then Vigilan∣tius, a waking watchfull mā. Negat sepulchra vene∣randa, damnat que Sanctorum vigilias. Ex quo sit, vt dormitantius potiùs, quàm vigilantius, vocari debeat. He calleth him an vnhappy man to be bewayled with floods of teares, a stinking mouth breather of most silthy rotonnesse, a monster to be abandoned to the vthermost part of the world. Os saetidum putorem spurcissimum

proferens. Portentum in terras vltimas deportandum.

The last exception which our Protestants in this * 1.412 Article make against the doctrine of the Church of Rome, is thus registred by them. The Romish do∣ctrine concerning inuoation of Saincts, is a fonde thing, vainely inuented, and grounded vpon no warrantie of Scripture, but rather repugnant to the worde of God. This is confuted by that is said before of the holy Reliks and Images of Saincts: For if they, as is in∣uincibly proued by the doctrine and practise of this age, may and ought to be reuerenced, their happy and blessed soules, and Angels in eternall Ioye & blisse must needs challēdge such dutie from them that liue, and prayers may be offered to such perfected in celestiall knowledge, charitie and * 1.413 neuer chaunging blessednes.

The first among Christians suspected to haue denyed this Catholike doctrine and practise of the church of Christ was Eustachius by some Eutactus a Bishop in Armenia disallowing the Churches of Martyrs loca Sanctorum martyrum vel Basi∣licas, as he is charged in the councell of Gangra wherein he was condemned for that, and other wicked assertions, and by other antiquities. Yet Sozomen, Nicephorus and others write, how he sought to cleare himselfe from accusations. And to speake of certaine things, Vigilantius was the first knowne and certainely proued impugner of the Inuocation of Saincts, as of worship to their reliks before spoaken of, and was condemned for such a monster as is already declared. And Eustachius for * 1.414 his singular boldnes in such things was degraded, and his errours cōdemned in publik Councel. Con∣cilium Gangris in Paphlagonia coa••lum, gradu Episco∣pali

dimouit, eiusque dogmata anathemate damnauit. * 1.415

This is sufficiently proued by our Protestant writers themselues, openly confessing; all antiquitie taught Inuocation of saincts. Therefore few testi∣monies of this first age will be needfull in a confes∣sed doctrine, and practise of all ages with faithfull people. Lesse was the knowledge of the Saincts deceased before the Passion of Christ, then after, when they were by that happy redemption in glory. And yet S. Ephrem produceth the holy Pa∣triarke Ioseph praying to his mother Rachel de∣ceased. O Rachel, Rachel mater mea, exurge de pul∣••ere, & intuere Ioseph filium tuum. Suscipe Rachel filium tuum. Audi mater mea cordis mei gemitum, amarumque ••iulatum.

S. Ignatius in this age, is a worthie witnesse, that not onely the liuing, which were present at the * 1.416 Passion of Christ, did know, behold and see it, but the Angels in heauē & the soules of thē that were vnder the earth, which arose with their bod••es at the Resurrection of Christ, did likewise the same. Crueifixus & mortuus est, videntibus coelestibus, terrenis, & ijs qui subterra detinebantur: caelestibus quidem inspicientibus, nimirum incorporeis naturis: terrenis verò, vt Iudaeis & Romanis, & caeteris qui tunc temporis Crucifixo Domino aderant: subterraneis autem ijs videlicet, qui plurimi cum Domino resur∣rexerunt.

If a man on earth and in body, might, though * 1.417 extraordinarily, know the Angels and spirituall things, with their orders in heauen, as S. Ignatius witnesseth of himselfe, haec no••e••im, much more do they know the things on earth. Angelicos ordines, Archangelorum, militiarumque coelestium discrimina,

virtutum dominationumque differentias, thronorum, potestatumque distantias, principatum magnificentias, Cherubim Seraphimque excellentias, spiritus sublimi∣tatem, & Domini Regnum, & incomparabilem Dei Patris Omnipotentis diuinitatem. Haec cum nouerim.

And he plainely teacheth in an other place, that * 1.418 the Angels in heauen, and not onely God know our affaires on earth and haue regard of them, and so witnesseth to S. Hieron. Praecipio tibi coram Deo, qui est super omnia, & coram Christo praesente, & Spiritu Sancto, & coram ministrantibus legionibus, * 1.419 custodi depositum meum. So S. Paule the Apostle wrote to S. Timothie: Testor coram Deo & Christo Iesu & electis Angelis vt haec custodias. Where both the Apostle & S. Ignatius acknowledge both knowledge and care of mens actions on earth to be in the holy Angels, as in God himselfe, though with a difference of the Creatour, and excellent creatures. S. Hierotheus Master of S. Denis the Areopagite, as he termeth him testifieth and hee approueth it that all loue not onely of God, but Angels also hath this nature that Superiour things * 1.420 haue care of the inferiour, and those conforme themselues to the Superiour. Amorem siue diuinum, siue angelicum, siue spiritualem, siue (vt ita dicam) animalem, fiue naturalem vim quandam coniungentem miscentemque intelligamus, quae superiora quidem impellit, vt inferio∣ribus prospiciant vt consulant, paria autem, vt inter se societate iungantur, inferiora verò, vt se conuertant * 1.421 ad superiora.

And the same S. Denis saith plainely, both that the Angels are Rulers of nations euen all nations, Angeli vnicuique nationi praefecti. And that God hath cōmitted all men to his Angels, for their Sal∣uation,

and this is the prouidence of God. Vna qui∣dem de omnibus altissimi prouidentia omnes homines * 1.422 salutis causa Angelis suis ad se deducendos distri∣buerit. And he plainely saith that the prayers of holy people and Saincts both in this world and in heauen are profitable to them which be worthie of them. Iustorum etiam in hac vita, ne dum post mor∣tem, ijs dum••axat prosint, qui sacris precibus dignisint, vere oraculorum traditiones nos edocent.

S. Clement is also witnesse, and citeth it from S. Peter the Apostle his mouth, that the Angels * 1.423 haue the care and custody of men, and euery nation hath an Angel to whome it is committed by God. Est enim vniuscuiusque gentis Angelus, cui credita est gentis ipsius dispensatio à Deo. And proueth that not onely God the holy Trinity▪ but all Saincts and * 1.424 administring Angels do so and behold our Actions on earth, and exemplifieth in the election of Bishops. Coram Iudice Deo & Christo, praesente etiam Spiritu sancto, atque omnibus Sanctis, & administra∣torijs * 1.425 spiritibus. And cōmaundeth to honour Saints and Martirs. De Martiribus praecipimus vobis, vt in omni honore sint apud vos. And prescribeth diuers of their festiuities to be kept holy, with honour.

The short historie of S. Paule ascribed to S. Li∣nus Successour to S. Peter, who by all Antiquitie wrote the Martyrdome of S. Paule, doth testifie in the name of S. Plantilla, who ministred to S. Paule, and was present at his death, that this glorious A∣postle soone after his martyrdome appeared to that holy woman in glory, with an Innumerable com∣pany of heauenly creatures innumerabilium candida∣torum * 1.426 caterua comitatus, and sayd vnto her, that as shee had done holy offices to him on earth, so he in

heauen would remember her and shortly returne to bring her thither, and there shew her the glory of God. Which was soone after performed at her Martyr∣dome. Tu mihi Plautilla in terris absequium prestitisti, ego tibi quam primum ad Regna pergenti officiofissimè obsequar, in proximo namque pro tereuer••ar, & tibi Regis inuicti gloriam demonstrabo.

This is proued by the auncient Masses ascribed to the holy Apostles, in which there is expresse prayer, not onely to God to be assisted and helped by the prayers of the blessed Virgin Mary, and other Saincts, libera nos qu•• f••in••s Domine, ab omni * 1.427 malo prasente acfuturo, intercessionibus Iminacul•••• & Gloriosae Dominae nostrae Deiparae, Semper que Vir∣ginis Mariae. But to the very Saincts themselues commemorationem agamus Sanctissima, Immaculata Gloriosissimae, benedictae Dominae nostrae Matris Dei & semper Virginis Mariae, atque omnium Sanctorum & Iustorum, vt precibus & intercessionibus corum omnes misericordiam consequamur. It is manifest in histo∣ries, that in all places, where Christ was preached, * 1.428 Churches, and Altars were founded and dedicated in honour of Saincts which dyed in this age. And they ther ly and are honoured. S. Martial then liuing and writing so testifieth of S. Stephen. S. Martha with allowance of S. Maximus Bishop there builded a Church in honour of the blessed Virgin Mary betwene A••les and Auinion. S. Ma∣ternus sent into Germany by S. Peter founded a Church at Bonna in honour of S. Iohn Baptist, and an other at Colē in honour of S. Mathias the Apo∣stle. And an other at Tungers in honour of the blessed Virgin. S. Eucharius an other of S. Peters disciples in this time dedicated a Church at Tre∣••er••

honour of S. Iohn the Euangelist. S. Saui∣•••••••••• sent by S. Peter into France, builded there 〈◊〉〈◊〉 Churches, one in honour of the blessed Vir∣••in Mary, a second in honour of S. Iohn Baptist, ••he third in honour of S. Stephen: constructis tribus ••cclesijs in honorem Virginis Mariae, Iohannis Baptistae & S. S••eph••ni. And S. Altinus one in honour of our ••ady. The Churches which were thus founded and * 1.429 de••i••••ted to Saincts in this age in histories; are too 〈◊〉〈◊〉 to recite, confessed to be so in all places hathby Catholik and Protestant Antiquaries. So it was here in Britayne as the first knowne Church thereof at Glastenbury witnesseth ere∣•••••••• and dedicated to our blessed lady both by ••e••u••••ly and earthly warrant. The Angel of God so directed S. Ioseph and his holy company: And to make euident to all, that to dedicate Churches then to the honour of Saincts, was in them to honour Saincts and pray vnto them, and by them to be protected, it is so proued of hese our prima∣tiue founders in Religion; of this first age, that they prayed vnto the blessed Virgin and honoured her, and * 1.430 she protected them, as the most auncient monuments of that place and other Antiquities clearely proue: prae∣dieti Sancti in eodem deserti conuer santes per Archan∣gelum Gabri••lem in visione admoniti sunt, Ecclesiam in honore Sanctae Dei Genitricis & perpetuae Virginis Maria caelitus demonstrato construere, duod••cim igitur Sancti in eodem loco Deo & Beatae Virgini deuota ex∣bibentes obsequia, vigilijs, Ieiunijs & orationibus vacantes; eiusdem Virginis Dei Genitricis auxilio in necessit atibus suis refocillabantur.

These antiquities say this was the first Church which the Christians builded in this country, and

it was a greate honour vnto it to be dedicated b•• Christ to his mothers honour. Et cumhaec Eccles•• in hat Regione prima fuit, ampliori cum dig••i••ate D•• filius insigni••it, ipsum videlice•• in honore s••ae 〈◊〉〈◊〉 dedicando. All agree that this Church was builde•• by S. Ioseph, and his Associats.

And yet the same antiquities, and other Histo∣rians, euen Protestants who alleadge, the Autho∣ritie of S. Augustine termed the Apostle of the English nation, to the same purpose are witnesse•• that there was a Church miraculously builde•• before S. Ioseph and his holy companians ca•••• hither, and here founded by them wholly finished * 1.431 and perfected, dedicated also to the blessed. Virgi•• Many. Primi Catholicae legis Neophyta antiqua•• De•• dictante repererunt Ecclesiam, nulla hominion arte, v•• referunt constructam, immo ••umanae saluti à Deo p••••a∣tam, quam postmodum ipse caelorum fabricator m••ltis mir••culorum gestis, multisque virtutum mysterij••, 〈◊〉〈◊〉 Sanctaeque Dei Genitr••ci Mariae se consecrasse monstra∣uit. This was in the ••1. yeare after the Passion of Christ, and after the assumption of our lady 15. Anno post Passionem Domini 31. post Assumptio••e•• Gloriosa Virginis 15. When few other Saincts in the lawe of Christ were deceased this life, and then in heauen. Thus were our Two first Churches de∣dicated here by greatest warrant to the honour of the blessed Virgin Mary Mother of God, where shee assisted and protected her Suppliant Ser∣uants and petitioners there, And S. Bede with all Antiquaries, Catholiks & Protestants consenteth, that the Britans kept their first faith inuiolate and whole vntill the cruell persecution of Dioclesian: * 1.432 susceptam fidem Britanni vsque in tempora Dioclesia••

〈◊〉〈◊〉 inuiolatam integramque quieta in pace serua∣••••••: And when this Kingdom was generally, ••••••••erted, which happend in the succeding age all •••••• Temples before founded to false Gods were by common and greatest authoritie in all opinions, 〈◊〉〈◊〉 now whatsoeuer, of the holy pope S. Eleu∣••••••••i••s his legats, and our holy kinge S. Lu••••us, c••••••nged into Christian Churches, dedicated to God and his Saincts. Templa quae in honore plurimo∣•••••• * 1.433 Deorum fundata fuerant, vni Deo, eiusque San∣•••••••• dedicanerunt. So they dedicated Churches to •••••• holy Angels namely S. Michael the Archangel, ••••••oured and prayed vnto him and he protected * 1.434 ••••em.

Phaganus & Damianus Oratorium aedificauerunt in honore S. Michaelis Archangeli quatenus ibi ab homi∣nib•••• haberet honorem qui homines in perpetuos honores i••••ente Deo est introducturus. So they prayed vnto the Saincts as is euident in the Examples of Sainct Heraclius our Martyr at the death of our fist Mar∣tyr S. Alban praying to him and heard, and helped by him. And S. Amphibalus that conuerted Saint Alban, thus prayed vnto him, both to be assisted by him and the holy Angels. Sancte Albane Deum nostrum depreceris, vt mihi Angelum bonum obuiam mittat, ne mihi praedo truculentus obsistere, nec Iter meum pars iniqua valeat impedire. So it was in all after times which I am not to speake of in this place, but thus may end this tedious and confused Article stuffed with so many fulshoods, and aun∣ciently condemned heresies. I may be more breife in the rest of their followeing Articles, not contey∣ning so many particulars.

THE IX. CHAPTER.

The 23. article examined.

THeir next Article, the 23. in number, is this •• is not lawfull for any man to take vpon him, •••• office of publik preaching or ministring the Sacrame•••• in the Congregation, before he be lawfully called, •••• sent to execute the same. And those wee ought to Iudg•• lawfully called and sent, which be thosen and called •• this worke by men who haue publik authoritie giu•• vnto them in the Congregation, to call and send mi••••∣sters in the Lords vineyard. This is the whole Article wherein there is no controuersie with, or again•• the Church of Rome neuer allowing any fo•• Preists or publike ministers of the holy Sacra∣ments but such as are duely and truely consecrate•• in the Sacrament of holy orders, onely ministre•• by lawfully and Canonically Sacred Bishops, a•• the doctryne and practise of this Apostolike ag•• was, as I haue proued before and S. Ignatius wit•• * 1.435 others thus proue vnto vs: Non licet sine Episcop•• baptizare neque offerre, neque sacrificium immol••••••, neque Dochen celebrare, sed quodcumque illi vis•••• fuerit secundum beneplacitum Dei, vt tutum & ra••••••¦sit, saci at is. No Sacrament could be ministred, no∣thing done in the Church without the Bishop•• authoritie, and approbation. No man could be •• Preist, minister Sacraments, or exercise any Eccle∣siasticall order, or function, but onely such as wer•• * 1.436 consecrated thereunto by lawfull Bishops. Nih••••¦sine Episcopis facito, baptizant, sacrificant, elig••••••▪ manus imponunt. And these Protestants themselue••

both in their Booke of their pretended consecra∣tion * 1.437 and their 36. Article hereafter, intituled, of Consecration of Bishops, and Ministers, as also their publik glosse therevpon, and common pra∣ctise do thus testifie: The Superioritie and authoritie which Bishops and Archbishops do exercise in ordering ••••d consecrating of Bishops and Ecclesiasticall ministers, i•• grounded vpon the word of God. From the Apostles d••••es hither to there neuer wanted à Succession of Bis∣••ops neither in the East, nor westerne Churches. And from the first nursing of their Religion here in En∣gland, they euer by their publik proceedings al∣lowed that consecration, which was in the Ro∣mane Church, and most willingly without any addition or ceremony allowed such as were so consecrated to be Preists, Ministers, and Eccle∣siasticall men among them, if they would in wor∣dly respects, and in externall shew giue any al∣lowance to their Religion. And at this day they contend to deriue their owne pretended Bishops and Ministers by Consecration from our Catholik Roman Bishops.

This Article as their glosse expoundeth it, see∣meth to haue beene made agaynst the Mancerians, * 1.438 Anabaptists, family of loue, and such others risen vp in their Protestāt Schoole denying externall Ordi∣nation, and calling of cleargie men. But being well examined, it doth both free the Roman Church, as is proued and they confesse, and condemneth all Protestants in the world. First for forreyne Pro∣testants none of them take or clayme ordination true or pretended, from eyther true or pretended Bishops, and so by that is already saide, are vtterly condemned by this Article. And for our English

Protestants which pretended a calling, and ordi∣nation by Bishops, they are in the same case by their owne decree in this Article, for therein they say that men lawfully called, and sent, be onely they, which be chosen and called by men who haue pu∣blike authoritie giuen vnto them in the congregation (Churche they meane) to call and send ministers in the Lords vineyard: But I haue proued before, in par∣ticular, and euery of their Articles more then halfe of them in order without excepting any one inuin∣cibly confuted proue the same, that these men art no part, parcell or congregation of the true Church of Christ, and so no men among them can pretend to haue authoritie, publike, or other to send Mini∣sters in the Lords vineyard being themselues no members or parsons, commaundeing or to be com∣maunded, consecrating or to be cōsecrated therein, much lesse to haue such publike authoritie in it, as this Article appointeth for this busines. Secondly there were no men amonge them at the makinge of these Articles, nor at the birth of thir Religion here in the first yeare of Queene Elizabeth, which had or possibly in their proceedings could haue any such publik authoritie, to call and send Mini∣nisters in the Lords vineyard. For their whole congregation consisted of a woman Queene Eli∣zabeth, their pretended cleargie, and others confes∣sed meerely temporall men.

Lette vs take all these eyther ioyntly togeather as in parlament, or by themselues seuerally, and no such publik authoritie will be founde in them. The Queene a woman by Sexe was neyther men, nor man haueing such authoritie, and their 37. Article denyeth any such prower in her, eyther

〈◊〉〈◊〉 ••••••selfe or others. All their pretended Bishops ••••••re by all Consistories Ecclesiasticall & Tempo∣••••ll euen the parlament, and Iudgements in the Temporall lawe, adiudged to haue no such autho∣••i••ie.

The first parlament of Q. Elizabeth which re∣••iued * 1.439 their Religion, had not one true or preten∣ded Bishop that had voyce in parlament that con∣s••nted vnto it, but all the Bishops which had, and o••ely had, such publik authoritie, did disclayme ••nd disagree to that change, the Temporall Lords, ••••ights, and burgesses neyther had nor could giue which they had not, such authoritie. No forreyne Pope, Patriarke, Archbishop or Bishop did or could giue it here, by their owne lawes. For Q. Eli∣zabeth, King Iames and K. Charles by their par∣laments and Statutes haue made holy preisthood Treason. And this new Protestant Queene Eliza∣beth her Religion beginning here in the yeare 155••. and 1559. in her first parlament, neuer had 〈◊〉〈◊〉 knowne publike allowed square, rule, forme, ••••nner, Order, or fashion whatsoeuer, for any to h••ue publik authoritie to call, make, send or sette forth any pretended Minister vntil the yeare 1562. when their Religion was 4. yeares old, and these * 1.440 Articles were made, & in them the booke of King Edward the 6. about 10. or 11. yeares old, when he sette it forth by parlament, was first called from death werewith it perished in the first yeare of Queene Mary.

It hath beene pretended from a new borne Re∣gister of Matthew parker, that hee was made a Bishop by Barlowe, Scorye, and 3. others by ver∣tue of a commission from Queene Elizabeth, and

this new worke was acted on the 17. day of De∣cember, but alas, they had then no forme our or∣der to do such a busines, if they had beene such pu∣blik allowed and authorized men as this Article appointeth, vntill 4. yeares after, this pretended admittance alleadged to haue beene 17. Decemb. an. 1559. And their owne publike confession is, in the Register it selfe as they haue published it in Matthew parker their first pretended protestantly made Archbishope his booke and Register, That none of those pretended Consecratours was ad∣mitted for a true or pretended Consecratour vntill after this supposed consecration of Matthew par∣ker. For they say from their pretended Register of Matthew parker Anno 1559. Matth. part. cant. cons. * 1.441 17. Decem. by william Barlowe, Ihon Scory, Miles Couerdale Ihon hodgeskins, by these Matthew parker was consecrated Archbishop of Canterbury, the seuen∣tenth day of December, in the yeare 1559. Their Cata∣logue of Bishops saith: he was consecrated De∣cember. 17. 1559. by W. Barlowe, Io: Scory, and Ihon hodgeskins. This is vtterly false, and vnpos∣sible, by their owne testimonies, and proceedings, to be true. For their owne Register as it is publis∣hed in Matthew parker his owne writings proueth directly that two of these 4. pretended Consecra∣touts were neuer allowed for such or Bishops, or any men hauing such publike authoritie in their Protestant Religion, as this their Article requireth of necessitie to call and send Ministers, These were Miles Couerdale, and Ihon Hodgeskings neuer hauing any such power in Q. Elizabeth her time. And for the other two william Barlowe, and Ihon Scory they were not allowed by these Protestants

•••••• Bishops or such men, vntill Matthew parker •••••• as they pretend by their Register consecrated by them william Barlowe stiled before D. of Diui∣nine or a preist Regular was allowed for such a man vpon the 20. day of December 1559. 3. dayes * 1.442 alt•••• matthew parkers pretended ordination, by him. Will: Barlowe Th. D. Presb. Reg. Conf. 1559. Decem. 20. and the other Ihon Scory then s••iled onely Bachelour of Diuiuitie and preist Re∣g••lar, was also first allowed the same 20. day of December. Ioh: Scory Th. Bac. Presb. Regn. Conf. 1559. Dec. 20. And their owne catalogue of their pretended Bishops assureth vs further that this Matthew parker was amōg them Archbishop * 1.443 of Conterbury in the month of Iuly before. So he could haue no consecration true or pretended, by their owne proceeding. I adde further concerning the pretended Register by which they haue thus vainely claymed an Inualid Title to Ecclesiasticall function, and orders, sette out in the booke of their first pretended Protestant Archbishop, Mat∣thew parker printed at Hanouia 1605. called An∣tiquitates Britannicae of the Archbishops of Can∣terbury, there is no worde our mention at all, of any such thing, in that old manuscript copie there∣of, which I haue seene and diligently examined.

And any man reading the printed booke will manifestly see it is a meerely foisted and inserted, thing hauing no connexion correspondence or affinitie either with that which goeth before, or followeth it. And conteyneth more things done after Matthew parker had written that Booke. But of this their new founde consecration I shall entreate, more largely hereafter in their 25. and

36. Articles, whither it more properly belongeth, and there vtterly disable it, for making, or leauing among them, either true Bishop, Preist, or any other Ecclesiasticall person at all.

THE XII. CHAPTER.

The 24. article. Likewise examined and condemned by this first Apostolike age, and writers therein.

THe 24. article is this: It is a thing plainely re∣pugnant to the word of God, and the custome of the primatiue Church, to haue publike prayer in the Church, or to minister the Sacraments, in a tongue not vnder∣stood of the people. What is agreable or repugnant to the word of God, the Church of God, as those Protestants haue confessed before, is the best wit∣nesse and interpreter, and of necessity it must needs be so in such things as be graunted to be agreable or repugnant vnto both, as this question is.

The word of God extendeth both to that which is written in Scriptures, and the vnwritten pre∣serued in the Church without such canonicall wri∣ting, otherwise (which is vnpossible) God might be contrary to himselfe, and his word contrary to his word, which is blasphemous to say or write. And in this question of the publike Church seruice, fin∣ding no prescript, forme, order, or office, nor of what language or tongue it is to be vsed, in the written word of God, wee must needs resorte to vnwritten tradition and the custome of the prima∣tiue Church to finde it forth. And wee finde in all the publike offices of the Church in this age, ascribed to S. Peter, S. Andrew, S. Matthew, and S.

Iames Apostles, to S. Marke Euangelist, S. Clement successour to S. Peter at Rome, and whosoeuer in antiquities is taken to be Authour or composer of any liturgy, Masse, or publike seruice or forme of prayers in the Church, in this time, they were all first penned and after practised in all places, where∣soeuer they were vsed in the learned common lan∣guages, and no where in any barbarous, or vulgar tongue of any particular Prouince or Contry. All histories, their oldest manuscripts and generally receaued tradition, witnesse they were in the Greeke or Latine tongue. This is so manifestly * 1.444 true that our Protestant writers do thus confesse it: vntill of late (since Protestant Religion began) through out the west part of the world publike prayers were in Latine: in the east part in Greeke, euen among * 1.445 those nations, to whom the languages were no mother tongues. Thus one of their Bishops with publike allowance.

Their first Protestant Archbishop Matthew * 1.446 Parker writeth, that the publike Church seruice named Masse, Missa dicta, did continue 200. yeares and more from Christs institution à Christi primo ••••stituto, vntill Pope Zepherine the 16. Pope did change it to a better matter and forme. Donec eam Zepherinus 16. Romanus Pontifex, quorundam suasio∣••ibus ad pulchriorem materiam formamque mutare vo∣••uit. And this Masse was the same which sainct ••ames vsed at Hierusalem, and sainct Peter in the ••asterne Contries. And when this man and other Protestants come to set downe what change S. Zepherine Pope made in the holy Masse, it was ••ot to change it into a Vulgare tongue, but he a Roman Zepherinus Romanus kept it still vnchanged

in the Latine tongue, as all his predecessours had * 1.447 done before in the west and Latine Church, onely he tooke away wodden chalices vsed then in some places, ordaining better, and in this all writers Ca∣tholikes and Protestants agree. Vitreos calices pro ligneis ordinauit. And wheresoeuer there was any thing changed or added in the Masse, it was as these men confesse, euer done in the Latine tongue. Alexander Romanus ad Adriani tempora peruenit. I•• Missa, pridiè quam pateretur, vsque ad haec verba, HOC EST CORPVS MEVM, addidit, ad memoriā passionis Chri∣sti inculcandā. Sixtus Romanus, vt SANCTVS in cōmu∣nione Eucharistiae ter caneretur, ordinauit. Telesphorus Graecus, GLORIA IN EXCELSIS DEO esse in Missa cane••∣dum praecepit. These be all the additions & changes they finde in the holy Masse before S. Zepherines time, before which S. Eleutherius Pope had pu∣blikely sent it into Britaine, and S. Lucius our King here publikely receaued it, and all those addition•• were taken out of Scripture, not then translated into any vulgar vnlearned language. So they prou•• of all additions after, all euer made in the Latine tongue, except some very few in the Hebrew an•• Greeke, in the whole Latine Church. And this i•• vnquestionably conuinced out of the publike of∣fices of he Church of Christ, whether the Sacrific•• of Masse, or the rest, Matins, Laudes, houres, euen songe, compline or whatsoeuer, to be termed pu¦blike prayer of the Church, for the farre greate•• part of all these consisteth of the holy psalmes, an•• other parts of Scripture, all bookes thereof publi¦kely reade euery day, and the psames euery week•• yet none of these were in any vulgar tongue in th•• age, nor many after this time.

The rest which is contained in the Catholike Church Creeds, Prefaces, Hymnes, Antiphons, or ••hat else amont not vnto the tenth part of what is taken from Scriptures, and yet these were deliue∣r••d to the Church in learned tōgues, in them com∣posed, and not in other. Wee are assured by Scrip∣tures, and good histories that the Apostles 72. di∣s••••ples and other holy Cleargy men in this first age preached in all nations, they prayed, and had pu∣blike prayers, in many contries, and in them foun∣ded Churches, and must needs leaue some forme, of such publike seruice for them they conuerted. But wee are assured againe both by Scriptures, and such antiquities, that they all had not the guift of tongues, numquid omnes linguis loquuntur? and sainct * 1.448 Paul reckoneth it for a singular guist, and priui∣ledge in himselfe, to speake in all languages, gra∣tias * 1.449 ago Deo, quod omnium vestrum linguis loquor. And our Protestants themselues with other antiquaries ••onfesse, that these renowned men did preach in many places, by interpretours, and diuers Barba∣rous nations where they preached, had then no vse of letters to write any thing at all in their owne lā∣guage, much lesse formes and offices of publike prayers, which were, and of necessity, to be vsed in all Churches and by all Preists. And in this condi∣tion was this Kingdome of Britaine, all Gallia, now Fraunce, and other parts, where the Druydes ruled, not vsing letters, and writing, because all nations were then accompted, and called by the Romans, Barbarous, in that and such vnciuill respects. Some write the Greeke letters were vsed in Gallia, but if it were so, they were by the same authority, very vnperfect, many added afterward to bringe that

writing to perfection, and no history mentioneth that euer any forme of publike prayer, or such of∣fice 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 * 1.450 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 in∣stitution of Church seruice, prima institutio & va∣rietas Ecclesiastici Seruitij, as our Peotestant Anti∣quaries name it, testifieth plainely that S. Trophi∣mus Bishop of Arles, and Sainct Photinus Bishop of Lyons, disciples of S. Peter the Apostle did de∣liuer in all Gallia, the Romane order, and forme of Church seruice. Beatus Trophimus Episcopus Arela∣tensis, * 1.451 & Sanctus Photinus Martyr & Episcopus Lu∣gdunensis Discipulus S. Petri Apostoli Cursum Ro∣manum 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 * 1.452 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 acce∣pit directus est. So hath the old Romane Marty∣rologe,

and diuers others. And So it must needs be, by all antiquitie consenting, that all Gallia re∣ceaued the water of life from the same foūtaine, the Church of Rome, both with their forme and or∣der of Church seruice and other directions in Re∣ligion, all their first Apostles and pastours with full instruction, and power being directed and sent from them, as sainct Martial, sainct Denys the * 1.453 Areopagite, sainct Lucianus, sainct Eutropius, sainct Eugenius, sainct Ionius, sainct Timotheus, sainct Apollinaris, sainct Aphrodisius, sainct Sa∣nianus, sainct Potentianus, sainct Altnus, sainct Totaldus, sainct Iulianus, sainct Fronto, sainct Taurinus, sainct Paulus Narbonensis, sainct Stau∣rinnus, 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 Eucha∣rius, sainct Valerius, sainct Maternus, sainct Man∣suetus, and many others.

The Apostles of Spaine were sent thither also from Rome in this Time, namely sainct Torqua∣tus 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 praedican∣dum verbum Dei in Hispanias directi sunt. And to proue that all nations in this part of the world, cal∣led 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. Pe∣ters

owne direction and testimonye. Episcopos per * 1.454 singulas Ciuitates quibus ille (S. Petrus) non miserat, iuxta Domini praeceptionem nobis mittere praecepit. Quod etiam facere inchoauimus, & Domino opem fe∣rente, facturi sumus. Aliquos verò ad Gallias, His∣paniasque 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 perfor∣med and written in the latin tongue, and onely the vulgar people vsed thcir vulgar language, and yet corruptly without writing. Coniectura ducor * 1.455 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. Prouin∣cialem 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 * 1.456 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 videli∣cet, Britonum, Scotorum Pictorum & Latinorum, quae meditatione scripturaecaeteris omnibus est facta commu∣nis. And as S. Gyldas writeth, this Kingdome was by the reigning of the Romans there so latinized, * 1.457 and Romanized, that it was rather to be named Romana then, Britannia: vt non Britannia, sed Ro∣mania censeretur. And though the Romans had many Hands, yet this in antiquities is aboue all, named the Romane Hand. Greek and latin Ca∣tholik 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, prea∣ched in this Kingdome, stayed here longe time longo tempore moratus, founded vs Churches, consecra∣ted * 1.458 for vs Bishops Preists and Deacons: Ecclesias consti∣tuit, Episcoposque & Presbyteros & Diaconos ordina∣uit, could deliuer vnto them no other Church, ser∣uice, then that latin, which he deliuered at Rome in Fraunce and other westerne places.

These Bishops Preists and Deacons which were not Britans, could not vse that brittish tongue, in their seruice which they did not vnderstand, and which neither they nor the Britans could write for them or others to reade. And whosoeuer any man will say preached here first, S. Peter, S. Paul, S. Symon, S. Ioseph, or any other, they not vnder∣standing the brittish language, nor any man writing, they could not possibly vse or deliuer the

seruice of the Church in that language, our old brittish manuscript mentioned before saith the * 1.459 Church seruice which S. Marke vsed, was also here in vse, in Scotijs ac Britannijs. Cursum qui di∣citur praesenti tempore Scotorum beatus Marcus decan∣tauit. It testifieth further that S. Germanus, S. Lupus S. Patrik and others vsed this seruice here both in Britayne and Scotlands, when our Prote∣stants confesse there was no errour in Religion. Ipsum cursum decant auerunt Beatus Lupus & Beatus Germanus: & S. Patricius in Scotijs ac Britannijs ipsum cursum decantauit. And after them S. Vuan∣dilocus ad S. Gomogillus who had 3000. monkes in his Monastery, and S. Columban, in whose time this Authour liued, with others, sent with him into Fraunce, vsed euery where in Ireland and Scotland as also Britaine, Fraunce, Germany and Italy the same publik Church seruice in the latin tonge. Beatus Vuandilocus & Beatus Columbanus partibus Galliarum destinati ipsum decantauerunt. And he de∣riueth this Church seruice from S. Marke, shew∣ing where and by whome it was vsed. And it was * 1.460 iustified in open parlament the first of Queene Eli∣zabeth by Abbot Fecknam out of S. Gildas in the prologue of his booke now suppressed by our Pro∣testants, but then extant, that the same publik Church seruice which was vsed here in Queene Maryes time, and now in the Catholike Church, was brought hither and publickly deliuered here in the latin tongue in the generall conuersion of Britaine in King Lucius his time. And that Gildas * 1.461 which Protestants propose vnto vs diuers times citeth the old Church seruice of Britaine in the la∣tin tongue. And the old manuscript antiquities of

Glastenbury william of Malmesbury, Capgraue * 1.462 and others proue as much and more then Doctour Fecknam cited from S. Gildas. For they speaking of the Religious men which S. Damianus and S. Phaganus placed at Glastenbury to be successours in place and profession to S. Ioseph of Aramathia, and his associates there do plainely deliuer, that as in other things these professed the same Religion, order, Church seruice, and manner of life, which S. Ioseph and his companie did, so also as they did, they come often euery day together into the old Church, to say their diuine office which they brought from Rome, with them, and deliuered here in memoriam primorum ex suis socijs 12. elegerunt (S. Damianus & Phaganus) & in praefata Insula Rege Lucio consentiente habitare fecerunt, qui in diuersis locis sicut Anachoretae manserunt ibidem in eisdem lucis inquibus prima 12. primitùs habitarunt in vetustam tamen Ecclesiam ad diuina obsequia deuotiùs complen∣da crebrò conuenerunt quotidiè.

And this latin publik Church seruice being the very same which had beene vsed at Rome from the Apostles time, not changed at that time, as all Catholiks and Protestants agree, was planted and deliuered here, not onely by these legates of Pope Eleutherius, but by himselfe, with the rest which his legates did here confirme. restauratis omnibus, redierunt Antistites Romani: & quae fecerant à beatis∣ssimo Papa cōfirmari impetrauerunt. Confirmatione facta reuersi sunt in Britanniam compluribus alijs comitati. And if any Protestant will haue the Kings confir∣matiō needfull, our holy King then S. Lucius like∣wise confirmed this, as the rest. Glorio sus Britonum. Rex Lucius chartis & munimentis omnia communiuit.

THE XIII. CHAPTER.

The 25. Article, intituled, of the Sacraments, thus examined, and condemned, in all things contrary to Catholike doctrine.

THEIR next the 25. Protestant Article is intitu∣led: of the Sacraments. And thus beginneth. Sa∣craments ordained by Christ, be not onely bages or tokens of Christian mens profession but rather they be certaine sure witnesses, and effectuall signes of grace, and Gods good will towards vs, by the which he doth worke in∣uisibly in vs, and doth not onely quicken but also streng∣then and confirme our faith in him.

Hitherto ther appeareth no difference betweene these Protestants in this article and Catholiks, for they decreeing that Sacraments be effectuall signes of grace, that is in all true proper manner of speach, signes which doe effect cause & worke grace, other∣wise they be not effectuall signes of grace, and that God worketh in vs inuisibly by them, is as much as Catholiks professe, whē they define a Sacramēt, Sa∣cramentum est visibile signū inuisibilis gratiae. A Sacra∣mēt is a visible or externall signe of inuisible grace giuen thereby. And these Protestants declare thēselues so * 1.463 farre, & plainely, in both those they accept for Sa∣cramēts, Baptisme, & the Eucharist called by them, the Supper of the Lord. In the first, they manife∣stly confesse it, and approue and practise baptisme of Infants, who borne by them also in originall sinne, cannot possibly haue remission thereof and grace but by their baptisme, not able to vnderstand or haue any act of faith, or other vertue. Yet the•••• * 1.464

decree is: The baptisme of young children, is in any wise to be retained in the Church, as most agreable with the institution of Christ. So they doe or ought to speake of their other Sacrament, confessing it was in the primatiue Church, ministred sometimes to in∣fants.

The difference betweene vs in this article, is in that, which thus followeth.

There are two Sacraments ordained of Christ our Lord in the Ghospell, that is to say, baptisme, and the supper of the Lord. Those fiue commonly called Sacra∣ments, that is to say, Confirmation Pennance, Order, Ma∣trimony and extreame Vnction are not to be compted for Sacraments, of the Ghospell, being such as haue growne partly of the corrupt following of the Apostles, partly are states of life allowed in the scriptures: but yet haue not like nature of Sacraments, with baptisme, and the Lords supper, for that they haue not any visible signe or ceremony ordained of God. Hitherto this Protestant ••rticle denying those fiue Sacraments which the Catholike Church receaueth for such with the ••wo former, baptisme and the most holy Sacra∣ment of the altar. Now I will proue by this Apo∣stolike age the doctrine, and practise thereof, that these fiue are, and then were vsed, and receaued for Sacraments, and first of Confirmation the first * 1.465 which these men name and deny.

S. Clement testifieth this to be a Sacrament, mi∣••istred by Bishops with holy oyle, and giuing the ••oly Ghost and grace, all that these men doe, or can ••equire to a Sacrament. Quid dicemus de Episcopo? ••r quem Dominus in ordinatione Spiritum sanctum ••obis dedit. Per quem consignati estis oleo exultationis, •• chrismate sapientiae: per quem filij lucis facti estis:

per quem Dominus illuminatione vestra, Episcopi ma∣nus impositionem testimonio suo comprobans, in singulis vestrûm suam sacram vocem emisit. This he further declareth (making a Sacramēt needfull to Christian * 1.466 perfectiō, except necessity hindereth, giuing grace) that Peter and all the Apostles so taught, and pra∣ctised, and Christ so instituted. Omnibus festinandum est sine mora renasci Deo, & demum consignari ab Epi∣scopo; id est, septiformem gratiam Spiritus sancti perci∣pere, quia incertus est vniuscuiusque exitus vitae. Quum autem regeneratus fuerit per aquam, & postmo∣dum septiformi spiritus gratia ab Episcopo, (vt memo∣ratum est) confirmatus, quia aliter perfectus esse Christia∣nus nequaquam poterit, nec sedem habere inter perfe∣ctos, si non necessitate, sed incuria aut voluntate re∣man serit, vt a Beato Petro accepimus, & vt caeteri A∣postoli, praecipiente Domino docu••runt.

S. Denis the Areopagite saith, that they which * 1.467 were baptized were brought to the Bishop to be confirmed. Ducunt ad Hierarcham, is virum vnguen∣to quod maximè diuinos efficit, insignit. And further thus sheweth the Sacramentall power of this holy Vnction. Vnguenti illa, quae perficiendi vim habet, per∣fusio, eum qui initiatus est, suauitate odoris fragrantem facit. And plainely calleth it a Sacrament, compa∣ring it in that respect euen with the Sacrament of the altar, assuring vs, that was the opinion and do∣ctrine of his Masters in Religion, the Apostles. Fi∣nitimum * 1.468 alterum Sacramentum, quod praecepto∣res nostri vnguenti mysterium nominant. Est igitur •••• * 1.469 quod dixi, mysterium quod nunc à nobis laudatur, ei••s ordinis atque potestatis quae vim habet perficiendi •••• quae Pontificem attingunt. Itaque ipsum diuini praecep∣tores nostri, vt eiusdem & ordinis & efficacita••••••▪

cuius est Synaxeos Sacramentum, ijsdem saepe figuris at∣que imaginibus mysticisque descriptionibus, ac sanctis verbis descripserunt.

It is the constant opinion, and testimony of the Fathers, that the Church of Christ receaued and ministred this Sacrament for a true and properly named Sacrament, both by Scriptures, and tradi∣tion. So both the Latine and Greeke Fathers ex∣pound that passage and practise of the Apostles S. Peter and S. Iohn in the acts of the Apostles, gi∣uing grace to those that were baptized by others, not Bishops, by imposition of hands. Impon••bant * 1.470 manus super illos & accipiebant Spiritum sanctum. And doe thereby proue that Bishops onely may minister this Sacrament. Cum Philippus Diaconus es∣set * 1.471 non habebat potestatem imponendi manus, vt per hoc daret Spiritum sanctum. So hath S. Augustine, S. Hierome & others prouing this Sacrament both by Scripture and tradition of the vniuersall Church from Christs time. In actibus Apostolorum scriptum est. Etiam si scripturae authoritas non subesset, totius orbis in hanc partem consensus instar praecepti obtineret. Non abnuo hanc esse Ecclesiarum consuetudinem, vt ad * 1.472 eos qui longè in minoribus vrbibus per Presbyteros & Diaconos baptizati sunt, Episcopus ad inuocationem sancti Spiritus manum impositurus excurrat. This S. Hierome writeth in the name of all, both Catho∣liks and others. S. Ambrose, sainct Basile, sainct Gregory Nazianzen and others haue the like. S. Ambrose, Primasius with others expound those words in the 6. chapter to the Hebrewes, impositio∣nis quoque manum, in the very same sense, in these words. Impositionem manuum appellat, per quam ple∣nissimè creditur accipi donum Spiritus sancti, quod post

baptismum ad confirmationem vnitatis in Ecclesia à Pontificibus fieri solet. S. Cyprian and his fellow * 1.473 Bishops in Councell speaking in the name of the Church, calleth it a Sacrament as baptisme is: si Sacramento vtroque nascuntur.

Tertullian also doth number it with the other Sacraments, euer vsed in the Church, and giueth both a visible externall signe holy Vnction, and in∣ternall * 1.474 grace giuen thereby vnto it. Caro abluitur, vt anima emaculetur, caro vngitur, vt anima consecretur. Caro signatur, vt & anima muniatur, caro manus im∣positione adumbratur, vt & anima spiritu illuminetur. Caro corpore & sanguine Christi vescitur, vt & anima de Deo saginetur.

To come to our Primatiue Christian Britans, * 1.475 their learned old antiquary and Bishop writeth of them, that from their first conuersion, they held this for a Sacrament, giuing grace, that holy Vn∣ction by a Bishop was vsed in it, and all our first Christians in Britaine honoured, and affected this Sacrament, more then any other nation did. Epi∣scopalem confirmationem, & Chrismatis, qua gratia spiritus datur inunctionem, prae alia gente totus popu∣lus magno pere petit. This wee may easiely learne by the example of their King Cadwalladar, which went to Rome to be confirmed by the Pope there. Cadwalladrus abiectis mundialibue, propter Deum reg∣num{que} perpetuum, venit Romam, & à Sergio Papa con∣firmatus. But wee need not stand vpon particular * 1.476 examples, when wee haue a generall graunt before, that all the Britans, totus populus, both by old and new, Catholike and Protestant historians, were so deuoted to this holy Sacrament. And both Theo∣doret and others do proue that they were onely the

Nouatian heretiks, (which by no antiquity euer entered into Britaine) which denied holy Vnction to be vsed in this Sacrament. Negligant confirmatio∣nem habere olei sacri illinitionem.

And our English Protestants themselues by their owne most authorized and allowed proceedings haue, & doe condemne this their article doctrine in this point. For first in the publike correctiō of their religion at Hampton court, King Iames being pre∣sent * 1.477 and consenting, they thus decree: Confirmation is an Apostolicall tradition. That Confirmation de∣liuered by the Apostles is a Sacramēt is proued be∣fore. Secondly these Protestants confesse and de∣cree, that the order of Bishops hath euer beene in the Church, from the Apostles time, but these men not condemning all forrayne Protestants and in denying to Bishops onely power to make Preists and Clergy men, leaue no act of Order peculiar and proper to them, if they deny con∣firmation to be a Sacrament, and by them onely to be ministred, for all others are law∣fully ministred by Priests, noe Bishops. And these our English Protestāts by the greatest power they haue, haue set fourth, and vse a publike forme, and manner of ministring confirmation by them onely, which they pretend to be Bishops among them. In which they proue it in their proceedings, and by the doctrine of this very article, for suppo∣sing their opinion though false, that holy Vnction is not necessary in this practise of Confirmation, * 1.478 they requiring onely two things needfull to a Sa∣crament, a visible signe, or ceremony ordained of God, and grace giuen thereby thus propose and practise both: first they say and direct. The Bishop

shall lay his hand vpon euery childe seuerally. And that in their Iudgment it is a signe, and ceremony, or∣dained * 1.479 of God, and that grace is thereby giuen, their pretended Bishops in ministring this to chil∣dren thus proue: wee make our humble supplications for these children, vpon whom after the manner of the Apostles, wee haue laide our hands, to certifie them, by this signe of thy fauour, and gratious goodnesse towards them. Therefore being a signe vsed by the Apostles, giuing and certifying grace, by this very article, and their owne definition of a Sacrament before, this of Confirmation must needs by their Religion be a Sacrament in the same degree as they allowe bap∣tisme and the Eucharist to be. This their commu∣nion booke is daily practized by them in all their Churches, vsed both before and after these articles were ordained, and at this present, and supported and warranted with the greatest allowance, their religion, or any, or point therein by their owne proceedings possibly can haue, Queenes and Kings supremacy, Parlaments, Iniunctions, Canons, Conuocations, publike approbation, and practise of all their pretended Bishops, or named Clergy men.

THE XII. CHAPTER.

Pennance, so called in this article, and by Catholikes. The Sacrament of Pennance, was so iudged and vscd in this Apostolike age.

TH•• next Sacramēt of the Catholike Church, which this Protestant Article demeth to be such, is the Sacrament of Pennance. S. Ignatius in

this Apostolike age giueth power vnto Pennance, to bringe sinners both to the vnity of the militant Church on earth, and inherite euerlasting life in heauen. Obsecro vos, quotquot poenitentia ducti redie∣rint * 1.480 ad vnitatem Ecclesiae, suscipite illos cum omni mansuetudine, vt per bonitatem & patientiam vestram resipiscentes ex diaboli laqueis, digni iam Christo facti, salutem consequantur aeternam in regno Christi. And writeth how Christians were then bound, to ad∣monish and exhort sinners to pennance. Oportet eos commonefacere & ad poenitentiam cohortari, si forte manus dent, monitisque cedant. S. Denis the Areopa∣gite deliuereth the manner of penitents, and pen∣nance to haue beene then, as the Catholiks now vse, the penitent to kneele to the Preist, and with sorrowe confesse his sinnes, and the Preist by abso∣lution to forgiue them, and so iustifie the penitent sinner, and greately reprehendeth one Demophi∣lus for hindering it, saying it was the order of dis∣cipline then. Tu, vt tuae literae indicant, procedentem * 1.481 Sacerdoti impium, vt ais, & peccatorem n••s••io quo pa∣cto contra disciplinae ordinem astans calce abiecisti. Ad∣huc cum ille quidem, quod oportuit, fateretur se ad pec∣catorum remedium quaerendum venisse: tu non exhor∣ruisti, sed & bonum Sacerdotem ausus es lac••rare con∣uitijs miserabilem eum dicens, quòd poenitentem & im∣pium iustificasset. S. Ignatius maketh it one of the * 1.482 Sacraments ministred by Preists: Baptizant, sacrifi∣cant, eligunt, manus imponunt. S. Clement setteth it downe for a tradition of S. Peter and the other A∣postles to confesse all sinnes, vnto the Pastours of their soules, and to rceaue cure and remedy from them. Si forte alicuius cor vel liuor, vel infid••l••tas, * 1.483 vel aliquod malum ex his quae superius memorauimus,

latenter irrepserit, non erubescat qui animae suae curam gerit, confiteri haec huic, qui praeest, vt ab ipso per ver∣bum Dei, & consilium salubre curetur.

And he addeth afterward, from the mouth of S. * 1.484 Peter: Instruebat, actus suae vitae omni hora custodire, & in omni loco Deum respicere, firmiter scire cogitatio∣nes malas cordi suo aduenientes, mox ad Christum alli∣dere, & Sacerdotibus Domini manifestare. S. Peters instruction was diligently to take knowledge euen of the euill cogitations of the hart, and to confesse them to the Preists of God. He saith in an other * 1.485 place that penance is like vnto baptisme. Erit ei in locum lauachri impositio manuum. He setteth downe the verie manner of enioyning penanc, according to the qualitie of the sinnes committed, dayes or weeks in fasting and penance: Afflictum diebus * 1.486 Ieiuniorum pro ratione peccati bebdomadas duas, vel tres, vel quinque, vel septem, dimitte, dicens ei quae∣cumque conueniunt ad peccatorem corripiendum. And he expoundeth those words of Christ in the ghos∣pel, of bynding and loosing of this Sacrament as others after him do. Paenitentibus remissionem con∣cedere oportet. * 1.487 Recognosce ô Episcope, dignitatem tuam, quod sicut ligandi potestatem accepisti, sic etiam & sol∣uendi. Obtinens igitur soluendi potestatem, recognosce * 1.488 t••ipsum, & secundum dignitatem loci tui, in hac vita versare. It was so generally a receaued truth here in Britaine, that euen when our Protestant Antiquaries confesse our Christian Britans kept their first faith inuiolate, the contrary was adiu∣dged heresie, and a King himselfe frequard summo∣ned * 1.489 and proceeded against for laughing at the Ba∣ptisme of Infants, and Confession of sinnes to Preists. Notatus est aliquando risisse paruulorum Bap¦

tisma, peccatorumque ad Sacerdotis aurem confessionem. Thus it is testified both by Catholike, and Prote∣stant Historians.

And our most auncient Brittish writers as S. * 1.490 Gildas speaking of this Sacrament, the practise and vse thereof here in Britayne deduceth it from Christs words, of bynding & loosteing spokē to S. Peter and the other Apostles. Petro eiusque Succes∣soribus * 1.491 dicit Dominus: & tibi dabo claues Regni Coe∣lorum. Itemque omni sancto Sacerdoti promittitur, & quaecumque solueris superterram, erunt soluta & in caelis: & quaecumque ligaueris super terram, erunt ligata & in caelis. Our learned Britan the old Arch∣bishop of Orleance, Ionas Aureliensis, testifieth the auncient deuotion to this Sacrament was such, that both Preists and penitents wept in the mini∣string thereof, and giueth instance in S. Eustachius, * 1.492 so weeping when penitents confessed their sinnes vnto him, that he caused them also to weepe. Quo∣ties illi aliquis ob recipiendam paenitentiam lapsus suos esset confessus, ita flebat, vt & illum flere compelleret. And this is so euident a truth, that King Iames, * 1.493 with his Protestant Bishops and clergie in their publik examination of their Religion, conclude this point in these words: That the particular and personall absolution from sinne after consession, is Apo∣stolical, and a very godly ordinance.

And this is no new thing in their Religion, but a new approbation of their doctryne herein, against their puritans, for their communion booke elder then these Articles, and at this time the most pra∣cticall and allowed Rule which they haue, doth giue direction both for confession of syns, and ab∣solution from them, in the very same words, which

Catholik Preist vse in this Sacrament. The sikper∣sou * 1.494 shall make a speciall confession, if he feele his con∣science troubled with any weightie matter. After which confession the Preist shall absolue him after this sort. Our Lord Iesus Christ, who hath left power to his Church, to absolue all sinners which truely repent, and beleeue in him, of his greate mercy forgiue thee thyne offences, and by his authoritie committed to me, I absol∣ue thee from all thy syns, in the name of the father, and of the Sonne, and of the holy ghost. Amen. Here is all which this Article requireth to a Sacrament, a vi∣sible or externall signe or ceremonie as is Manifest, and this ordeined of God, both because this com∣munion booke saith, it was left by Christ the son∣ne of God, to his Church, so to befor euer, as is Church shall be euer forgiuing sinnes and giueing grace; which no visible or externall signe or cere∣mony, but such as is ordained of God, to such end and purpose can do.

This power is pretented to be giuen to euery minister among them, when their Protestant Bis∣hop maketh him, by laying his hands vpon him, saying these words: receaue the holy ghoste, whose * 1.495 sinnes thou forgiuest, they are forgiuen, and whose sin∣nes thou doest retayne, they are retayned. Thus hath the Protestant manner of consecration in their booke thereof, approued in these Articles, in as ample manner, as any thing in their Religion. And if their consecration were true and lawfull, if they could not minister this as a Sacrament, they could do nothing at all, this being the power that is preti∣ded to be be giuen vnto them at that time, and no∣thing els in playne and expresse termes, at the least in so manifest true meaning and construction.

THE XV. CHAPTER.

Holy Orders contrary to this Article, was vsed and held à Sacrament in this first age.

AND by this sufficiently appeareth also, that both by the doctrine, practise and authori∣tie of this Apostolike age and their owne Prote∣stant cheifest grownds and proceedings, how vn∣truely this Article denyeth in the next place, that holie Orders is a Sacramēt; for it is manifest before, that both by the Apostostolik men of this time, and their owne profession and confession, it hath all things needfull to a Sacrament, a visible exter∣nall signe, or ceremonie ordained by God giuing grace, and extraordinarie spirituall power, and it∣selfe by that consecration also giueth grace in other Sacraments, which cannot be ministred without it, either by Catholike Religion, or our Protestants practise and profession. Noe terrene and earthly power may or can performe the duties and offices of that gratious and spirituall function. This is the plaine and euident testimonie of the blessed Fathers of this time. S. Clement euen in the words of the Apostles maketh preishood more excellent, then the Regall power and dignitie, for that he ruleth soules, an this the bodies. And is so farre from our Protestant courses in making holie preisthood treason, that he maketh it an offence * 1.496 deseruing greater punishment, to do wrong to Preists, then temporall Princes. Si Reges inuadens supplicio dignus iudicatur, quamuis filius vel amicus sit, quantò magis qui Sacerdotibus insultat? Quantò

enim Sacerdotium Regno est excellentius, cùm regen∣darum animarum officio praefit, tanto grauiori supplicio punitur, qui aduersus id aliquid temerè fecerit quam qui aduersus Regnum.

The like, and more vrgent hath S. Ignatius: * 1.497 Honora Deum, vt omnium Authorem & Dominum: Episcopum verò vt Principem Scaerdotum, Imaginem Dei referentem: Dei quidem propter Principatum: Chri∣sti verò propter Sacerdotium. Honorare oportet & Re∣gem: neque enim Rege quisquam praestantior, aut quis∣quam similis illi in rebus omnibus creatis: neque Epis∣copo qui Deo consecratus est pro totius mundi salute quicquam maius in Ecclesia. Sacerdotium est omnium bonorum, quae in hominibus sunt apex, qui aduersus illud facit, non hominem Ignominia afficit, sed Deum & Christum Iesum primogenitum, qui natura solus est summus Sacerdos.

And they ascribe this extraordinarie dignitie and excellencie of sacred preisthood, to their super∣naturall chaunge, and grace bestowed miracu∣lously vpon them in their consecration, and by ver∣tue of that holy Sacrament, no other reason to be giuen of so wonderfull an alteration and premi∣nencie, as both the holy Fathers in the common construction of the Church of Christ, and the light of nature assuer vs, that men so lately and euer before their consecration, were but as other men, and now nothing externally chaunged, should by Gods decree & ordinance, be eleuated vnto, and en∣dowed with so incomparable honour, power grace, and vnquestionable priuiledges, onely the Sacra∣mentall grace performeth it say these holy Fathers as it doth the like in the holy Eucharist and Bap∣tisme. Ead••m vis etiam Sacerdotem augustum & ho∣norandum * 1.498

facit, nouitate benedictionis à comunitate * 1.499 vulgi segregatum. Quàm enim heri ac tempore supe∣riori vnus è multitudine ac plebe esset, repente redditur Praeceptor, Praeses, Doctor pietatis, mysteriorum laten∣tium Praesul. Eaque contingunt ei, quàm nihil vel corpore velforma mutatus, sed quòd ad speciem exter∣nam attinet, ille sit qui erat, inuisibili quadam vi ac gratia, inuisibilem animam in melius transformatam gerens. S. Clement, S. Denys the Areopagite S. * 1.500 Ignatius, S. Anacletus made Preist by S. Peter the Apostle, à quo & praesbyter sum ordinatus, and others of this Apostolike age, being as they confesse in∣structed so by S. Peter, and the rest of the Apostles, vt à Beato Petro Principe Apostolorum sumus instru∣cti, do plainely testifie and proue holy Orders to be a holy Sacrament, both in Preistly and Epis∣copall consecration, deliuering both the matter and manner of them, as the Roman Church now vseth. A Bishop to be consecrated by diuers Bis∣hops, by imposition of hands, the holy ghospell, and Inunction with holy Chrisme giuing grace, and the holy ghost. Ordinationes Episcoporum, au∣thoritate * 1.501 Apostolica ab omnibus qui in eadem fuerint prouincia Episcopis sunt celebrandae. Qui simul con∣uenientes, scrutinium diligenter agant, Ieiuniumque cum omnibus celebrent precibus, & manus cum sanctis Euangelijs quae praedicaturi sunt, imponentes, sacraque vnctione, exemplo Prophetarum & Regum capita eo∣rum, more Apostolorum & Moysis vngentes, quia omnis sanctificatio constat in Spiritu Sancto, cuius vir∣tus inuisibilis sacro Chrismati est permixta. With this agree S. Clement, S. Ignatius, S. Denys, with the generall custome and practise of their Apostolike age. Not requiring a necessitie of the presence

of all Bishops of the prouince, but seeking their * 1.502 consent in so greate, a businnes. Quòd si simul omnes conuenire minimè poterunt, assensū tamen suis precibus praebeant, vt ab ipsa ordinatione animo non desint. Onely they require of necessitie three or two Bis∣hops to consecrate a Bishop, and onely one for the consecration of Preists, Deacons, and inferiour Orders. Episcopum mandamus ordinari à tribus Epis∣copis, vel ad minus à duobus: non licere autem ab vno vobis constitui. Presbyterum & Diaconum, & reli∣quorum clerum ab vno Episcopo. S. Denys the Areo∣pagite Scholler to S. Paule, as he had learned of that his holy Master, and other Apostles and seene it the generall doctrine and practise of that Apo∣stolike time, that great and extraordinary grace and power was giuen by the externall rite, signe and ceremonie thereof, so teacheth, and setteth downe the Order of this consecration, as of Preists and Deacons, euery of them different and distinct from other as their dignities and functions are with Ecclesiasticall rites and solemnities before the * 1.503 holy altare, as Catholicks vse at this day: Praesul vbi sacrandus offertur, vtroque genu posito ante altare supra caput habet à Deo tradita Euangelia manumque Pontificis: atque hoc modo à consecrante Pontifice ca∣stissimis imprecationibus consummatur. Sacerdos verò coram sancto altari ponens vtrumque genu, in capite habet Pontificis dextram, & in hunc modum à sacrante Praesule sanctissimis inuocationibus consecratur. At verò minister altero tantùm coram sanctis altaribus posito genu, sacrantis se Pontificis dexteram in capite praefert, atque ab coperficitur precationibus ad eam rem accomodatis, cuilibet autem ipsorum à benedicente Pon∣tisice Crucis imprimitur signum, & perfingulos sacra

praedicatio nominis, consummansque consalutatio fit.

S. Clement also testifieth, that from the first consecration of Ecclesiasticall men after Christs ascention, when S. Stephen and others were made Deacons, both Bishops and Preists were so con∣secrated by the Apostles before the Altar, and at Masse, as Christ ordayned. Nos ablato secundum * 1.504 Christi ordinationem sacrificio puro, & incruento, con∣stituimus Episcopos, Praesbyteros & Diaconos numero septem, è quorum numero vnus erat Stephanus Beatus Martyr. And plainely proueth, that these holy Or∣ders with their particular offices were appointed by Christ himselfe the Bishops to giue Orders, the Preists to offer Sacrifice and receaue grace and power so to do at their consecration, and Deacons to Minister to them both, in their sacred functions. Nisi propria quaedam iura essent, atque ordinum discri∣mina, * 1.505 satis esset, vt per vnum nomen vniuersa perfi∣cerentur. Sed à Domino edocti consequentiam rerum, Episcopis Pontificatus munera assignauimus, presby∣teris Sacerdotij, Diaconis ministeria erga vtrosque, vt quae ad Religionem pertinent, purè perficiantur. Nam nec Diacono fas est offerre sacrisicium, vel baptizare, aut benedictionem paruam vel magnam facere, nec Presbytero ordinationes exercero: impium est enim ordinem peruercti.

S. Denys recompteth their grace and duties in like * 1.506 manner: Antistitum ordinem perficientem esse, & perfectionis authorem: Sacerdotum verò illuminantem, atque ad lucem promouentem: porro ministrorum, pur∣gantem atque discernentem. Videlicet Pontificalis ordo non perficere solum, verùm & illuminare & purgare nouit: Sacerdotum verò virtus in se cum illuminante habet purgantem quoque scientiam. Verum quae infe∣rioris

sunt ad praestantiora transire nequeant, proptere•• quòd fas illis non est ad istiusmodi prosilire superbiam. Porrò sacratiores virtutes vnà cum suis, inferiores quoque, suaipsa perfectione scientias sacras nequaquam ignorant. S. Ignatius also is witnesse, that these se∣uerall * 1.507 Orders were ordained by Christ. Enitimini charissimi, subiecti esse Episcopo, & Presbyteris, & Diaconis. Qui enim his obedit, obedit Christo, qui hoc constituit. And deliuereth their offices seuerall, and distinct, as the others do. The Episcopall function he hath before remembred. And saith, all must * 1.508 obey the Bishop, as our Lord himselfe. Episcopo subiecti estote, velut Domino. Episcopus omni princi∣patu & potestate superior est. Decet obedire Episcopo, * 1.509 & in nullo illi refragari. He telleth vs, the function of a Preist, is, to offer Sacrifice, and Minister other Sacraments, and Deacons are to Minister vnto them, in such holie mysteries, and so must needs haue power giuen them accordingly in their con∣secration, and this was so with the Apostles, and * 1.510 the first Preists and Deacons. Sac••rdotes sunt, T•• verò (Diaconus) Sacerdotum Minister. Baptizan•• sacrificant, manus imponunt, tu verò illis ministras; vt Sanctus ille Stephanus Iacobo & presbyteris qui * 1.511 erant Hierosolymis. Oportet & Diaconos mysteriorum Chtisti ministris, per omnia placere: nec enim ciborum, & potuum ministri sunt, sed Ecclesiae Dei administra∣tores. Ipsi itaque tales sunt, at vos reueremini illos vt Christum Iesum, cuius vicarij sunt, & Episcopus Ty∣pum Dei Patris omnium gerit: presbyteri verò sunt consessus quidam & coniunctus Apostolorum chorus▪ Sine his Ecclesia electa non est, nullasine his Sanctoru•• congregatio, nulla Sanctorum electio. Quid Sacerdo∣tium aliud est, quam sacer caetus, consiliarij & assesso∣re••

Episcopi? Quid verò Diaconi, quàm imitatores Angelicarum virtutum, quae purum & inculpatum ministerium illi exhibent, vt sanctus Stephanus beato Iacobo, Timotheus & ••nius Paulo, Anacletus & Cle∣mens Petro? Qui igitur his non obedit sine Deo prorsus, & impurus est & Christum contemnit, & constitutio∣nem eius imminuit.

S. Martial deliuereth plainely a cheife and prin∣cipall cause of the honour and excellencie of this Sacrament of holie Orders, because among other eminencies thereof, Bishops and Preists offer, and Deacon assist them therein, the most holie sacrifi∣ce of Christs bodie and blood vpon an holie Altar, the very same which the Iewes did by malice offer, * 1.512 when they crucified Christ. Sacerdotes honorabatis, qui decipiebant vos sacrificijs suis, qui mutis & surdis statuis offerebant. Nunc autem multò magis Sacerdo∣tes Dei omnipotentis qui vitam vobis tribuunt in cali∣ce & viuo pane honor are debetis. Christi corpus & sanguinem in vitam aeternam offerimus. Quod Iudaei per Inuidiam immolauerunt, putantes se nomen eius à terra abolere, nos causa salutis nostrae in ara sanctificata proponimus, scientes hoc solo remedio nobis vitam * 1.513 praestandam, & mortem effugandam, hoc enim ipse Dominus noster iussit nos agere in sui commemoratio∣••em.

This was also the doctrine of our first Christian * 1.514 Britans. Their Preists were consecrated to offer the heauenly Sacrifice at the holie Altar. They conse∣••rated Christs bodie and blood with their mouthes ••roprio ore. And of all the people in the world, as ••heir Antiquities witnes, they most honoured clear∣••ie men in such respects. Ecclesiasticis viris longè ••agis quàm vllā gentem honorē deferentes. Their Bis∣hops

were consecrated, with holie Chrisme impo∣sition * 1.515 of hands and consecrating words: in consecra∣tione Pontificum, capita eorum sacri Chrismatis infu∣sione perungere, cum Inuocatione sancti Spiritus, & manus impositione. The hands of Preists were con∣secrated * 1.516 to offer and handle the blessed Sacrifice. Benedictione initiantur Sacerdotum manus. S. Paule in diuers places proueth it giueth grace, so making it a true and proper holie Sacrament. Noli negli∣gere * 1.517 gratiam, quae in te est; quae data est tibi cum impo∣sitione manuum presbyterij. And, admoneo te vt re∣suscites * 1.518 gratiam Dei, quae est in te per impositionem manuum mearum.

And Christ himselfe by his owne example, and testimonie, S. Iohn the Euangelist so recording affirmeth, that the holie ghost, and power to for∣giue sins were giuen in this Sacramentall ceremo∣nie. * 1.519 Accipe Spiritum fanctum, quorum remiseritis peccata, remittuntur eis, And it is the witnesse of God, that holie Orders is the worke of the holie ghost. Dixit Spiritus sanctus: Segregate mihi Saulum * 1.520 & Barnabam, in opus ad quod assumpsi eos. Tunc i••∣iunantes & orantes, imponentesque eis manus, dimise∣runt illos. It is confessed by the greatest Protestant authoritie in England, of King, Protestant Bishops, * 1.521 and others their best scollers in their publike exa∣men of their Religion. That this power of Orders, giuen as they pretend by imposition of hands. I•• diuinae Ordinationis, and de iure diuino. The ordin••••∣ce of God, and by his diuine lawe. To these persons G•••• imparted power ouer his mysticall bodie, which is •••• societie of soules, and ouer that naturall, which is him¦self, * 1.522 which antiquitie doth call the making of Christ body. The power of the ministry by blessing vis••••

elements, it maketh them inuisible grace, & giueth * 1.523 daily the holy ghost, it hath to dispose of that flesh, which was giuen for the life of the world: and that blood which was powred out to redeeme soules. It is a power, which neither Prince nor potentate, King nor Caesar on earth can giue. The Apostles did impart the same power, to ordayne, which was giuen to them.

And in their publikly authorized Rituall, and * 1.524 booke of consecration, or making Protestant Bishops, and Preists, warranted by their parla∣ments, in these very Articles, and their generall practise in ordayning all their Church men, it is diuers times and plainely confessed, both by words and actions, that the holy ghost, grace, and power to giue grace, and forgiue sinnes, is infallibly giuen * 1.525 by the externall signe, or ceremony vsed therein. And both their publike conference and examen of their Religion, and the common booke of their Church seruice do proue and giue warrant, from hence, from their ministers to forgiue sinns, by such power committed to them from God in their ordi∣nation. Therefore if there be any ground or warrant for the Protestant Religion of England, or any one point, or article thereof, though but such as they pretend for the proposers, and autho∣rizers thereof, whether Protestant Prince, parla∣ment, conuocation, canons, Articles the publik bookes, and practise thereof, or whatsoeuer els they can name in this kinde, holie Orders and preisthood so vehemently persecuted by them, is by their owne doctrine and Religion an holie Sa∣crament, in such proper true sense and meaning as it is vsed in the Romane Church, at this time, and euer was. They were the Messaliani or Mas∣saliani,

Euchitae or Enthusiastae heretiks about the * 1.526 yeare of Christ; 80. which in antiquitie are re∣membred first to haue denyed the grace of this holie Sacrament, as they did of others, and affir∣med that the holie ghost was not receaued therein, & for this as other their Errours were condemned then of heresie. Messaliani dicunt in clericorum or∣dinatione Spiritum sanctum non suscipi. These Pro∣testants Ordination will be spoken of in their. 36. Article, of that Title.

THE XVI. CHAPTER.

Matrimonie thus proued a Sacrament.

THE next Sacrament which this Protestant Article excepteth against in the same wordes, and phrase of speach, as against the former is that of matrimonie, euer in the Church of Christ, from his, and his Apostles time, receaued, and vsed for an holy Sacrament. The holie scriptures say it is an honorable estate: honorabile connubium. God * 1.527 maketh the vnion of husband and wife vnsepa∣rable by man. Quod Deus coniunxit, homo non sepa∣ret. * 1.528 The bonde of matrimonie is the greatest, greater then towards father or mother. And a rea∣son is because it is a Sacrament. Relinquet hom•• * 1.529 patrem & matrem suam, & adherebit vxori sua, & erunt duo in carne vna. Sacramentum hoc magnum est: ego autem dico in Christo, & in Ecclesia.

This supernaturall and Sacramentall Iustitution in Christian Religion maketh the obligation in∣uiolable, * 1.530 not admitting separation, to take any other. Quicumque dimiserit vxorem suam, & ali••••

duxerit, adulterium committit super eam. & si vxor dimiserit virum suum & alij nupserit, maechatur. Ijs * 1.531 qui matrimonio iuncti sunt, praecipio non ego sed Do∣minus, vxorem à viro non discedere, quòd si decesserit, manere innuptam; aut viro suo reconciliari; & vir vxorem non dimittat. It was not so, either with the Iewes or gentiles. The Iewes enen in the dayes of Moyses had their diuorces Moses mandauit dare * 1.532 libellum repudij & dimittere. Moses permisit dimittere vxores. As they also had pluralitie of wines then. At the cominge of Christ and after, by their Rab∣bines allowance. Rabbini vestri sanè ad hunc vsque * 1.533 diem, & quatuor, & quinque vestrum quemque vxores habere permi••tunt. And yet condemned them not, for other incontinencies. All which as S. Iustine liuing in this age, witnesseth against them, is condemned by the Christian Sacrament of ma∣trimony. Si quis vestrum venustam inspiciens, eam expetiuerit, nihil iniqui agere asseuerunt, quo quidem etiam miseri & stulti sunt nomine. Nam sicut prius dixi magnorum Sacramentorum aeconomiae & dispositiones in quolibet eius generis facto sunt celebratae.

The gentiles though euer without title of true Religion, and therefore needles to be remembred in this busines; were not inferiour to the Iewes in this disorder no more then the later Hereticall Turkes and Mahometans now be. Yet I shall speake of the gentiles by accidentary occasion hereafter. S. Martiall in this age doth say not onely that marriage among Christians, is honest, constituted by God, lawfull, and immaculate, but hath sanctification, and honour of chastitie. Coniu∣gium * 1.534 honestum; & constitutum à Deo, l••gitimum & immaculatum, eis qui ex sanctificatione & honore ca∣stitatis

nubere volunt. And Christ our Lord himselfe so approued it. Dominus & Magister meus Christus approbauit.

S. Clement from the Apostles proueth, there could be no dissolubilitie in Christian mariage, no taking a second wife, or husband, during the life of the first. Si quis Laicus, vxorem propriam pelle••s, * 1.535 alteram, vel ab alio dimissam duxerit communione priuctur. So S. Euaristus expoundeth S. Paul cited before, of not parting husband, or wife. So Tertul∣lian prouing that mariage among Christians is * 1.536 onely dissolued by death, and not diuorce. Per mort••m, non per repudium facta solutione, quia repu∣diatis non permitteret nubere Apostolus aduersus pristinum praeceptum. Manet matrimonium quod non ritè diremptum est. Manente matrimonio nubere, adulterium est. He maketh the prayses of matri∣monie * 1.537 all most vnspeakeable, the Church maketh it, sacrifice confirmeth it, the Angels honour it, God ratifieth it. It is a coniunction of two Faithfull of one hope, one vowe, one discipline of the same seruice. To these God sendeth his peace. V•••• sufficiam ad enarrandum faelicitatem eius matrimon•••• quod Ecclesia counciliat, & confirmat obligatio, & ob••••∣gnatum Angeli renunciant, pater rato habet? Qua•• iugum fidelium duorum vnius spei, vnius voti, vni•• disciplinae, eiusdem seruitutis? His Deus pacem su•• * 1.538 mittit. He diuers times, and in diuers places cal∣leth it a Sacrament. Sacramentum, celebrandu•• Sacramentum, diuinum Sacramentum, euen as Bap¦tisme and confirmation. So doth S. Euaristus Pop•• liuing in this age, and as other Fathers both greek•• and latin, so expound S. Paul before cited, callin•• it a greate Sacrament, Sacramentum hoc magnum 〈◊〉〈◊〉

S. Chrisostome though liueing after this age yet giueing the custome and practise of thes and after dayes for his reason, besides S. Paules autho∣ritie so expoundeth him saying it is a Sacrament and a greate Sacrament as S. Paul did, prouinge a Sacrament by the Sacramentall grace giuen the∣rein, for a man or woman to forsake him that begotte * 1.539 them nourished and hrought them vp, her which con∣ceaued them, brought them forth with payne and affli∣ction, who bestowed so many benefites vpon them, as parents do on children, with whom there was so long acquaintance, and cohabitation, to adhere to him or her, that was not seene to them before, and preferr them be∣fore all things, this is verily a Mysterie. And the pa∣rents when these things are done, are not greeued, but rather if they bee not done, and with Ioy pay money, and make expences to see them performed. Veriely this is a greate mistery, hauing a certayne secrette wisedome, This long since S. Paul Prophesied, saying in Christ and his Church. But this was not spoken alone for him, but what? That the husband should cherish his wife, as his owne flesh. And as Christ doth his Church. Reuera est mysterium, & magnum mysterium, eo qui procreauit, qui genuit, qui educauit: ea, quae concepit, quae cum dolore peperit & afflictione, quitot ac tantis affecerunt beneficijs, cum quibus diuturnus fuit vsus, & consue∣tudo, relictis, ei adherere, quae ne visa quidem fuit, & cum co nibil habere commune, & eam omnibus prae∣ferre, reuera est mysterium, & parentes cum haec fiunt, ••on egrèferunt, sed potiùs aegrèferunt, si non fiant, & cum impenduntur pecuniae, & fiunt sumptus, laetantur. Reuera magnum est mysterium, arcanam quandam ha∣bens sapientiam. Hoc multis retroactis soeculis pro∣phetans dicit: In Christo & Ecclesia. Sed non propter

ipfum solum hoc dictum est. Sed quid? Vt ipsam tan∣quam propriam carnem foueat, sicut & Christus Eccle∣siam.

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 Matrimo∣nie, 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 Po∣ligamie, and other vnchastities, an euident and vn∣deniable 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 Empe∣rour which inuaded this Kingdome and others * 1.540 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 Godd••sse Andraste, or Andaste, in her so∣lemne 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, th••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 * 1.541 spurcitiam, vt liceret singulis suae gentis plures vxo∣res alijs sex, alijs decem pro opibus ducere. Nobilibus plebeorum vxores communes essent, ac virginis nouae nuptae, loci Dominus primam libandi pudicitiam, pote∣statem 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 cere∣monie, 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 be∣fore, * 1.542 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 con∣senting 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 trans∣gressours thereof, all though these lawes were pro∣secuted

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 Vorti∣gerne testified both by brittish, English, Catholike and Protestant historians who breakeing his Ma∣trimoniall * 1.543 Faith, with his first lawfull wife, and adulterously ioyning himselfe with an other wo∣man, Rowenna Daughter of Engist, was by S. German the Popes legate, with the aduise and con∣sent of the brittish cleargie, cited, Iudged and ex∣comunicated, and by the whole Kingdome depo∣sed. 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 spi∣rituall 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 eui∣dently 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 pro∣perly 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 pra∣ctised 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 * 1.544 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 effe∣ctuall signe of grace, the words are playne, as also that the visible signe or ceremonie thereof was or∣dayned of God, for no power limited and created can ordayne, or institute a signe or ceremonie ex∣ternall to forgiue sinnes: si in peccatis sit remitten∣tur ei. The auntient Fathers both of the greeke * 1.545 and Latine Church doe thus expound this place, & deriue this Sacrament from thence, and affirme it euer to haue beene so receaued in Christs Church and by him instituted, proposed by S. Iames. sic roges dete, & pro te fieri, sicut dixit Apostolus Iacobus,

immo per Apostolum suum Dominus: ipsa videlicet olei sacrati delibutio intelligitur Spiritus sancti typica∣lis vnctio.

I need not to make repetitions of their testimo∣nies, this veritie being so generally receaued and practized in the first times of Christian Religion, that about the yeare of Christ 279. it was com∣monly adiudged heresie to deny it, and is so cen∣sured, registred, and condemned in the exploded heresies of the Hierarchite Heretiks: dicebant ex∣tremae vnctionis Sacramentum à Deo institutum, non esse. Which being condemned for herefie in the whole Church of Christ, must needs be so also adiudged in this Kingdome, renowned then for true Christian Religion, and the Catholike do∣ctrine, yet we want not particular testimonies he∣reof, for our Protestants themselues commonly teaching that the Britans neuer chaunged any materiall point in Religion, produce vnto vs a most auntient manuscript as they terme it, written, ab authore antiquissimo, and as is euident in the same Antiquitie, when there were yet many Pagans and Idolaters here, in which, commaunde and di∣rection is giuen that all sick persons in daunger of death should both receaue the Sacrament of Christs holie bodie, and this of extreame vnction, sette downe by S. Iames the Apostle and the pri∣matiue Fathers before. Quotiens aliqua Infirmitas superuenerit, corpus & sanguinem Christi illi qui aegro∣tant, accipiant: oleum in nomine Domini à presbyteris humiliter petant, & inde corpus suum vngant: vt quod scriptum est, impleatur. Infirmatur aliquis, in∣ducat * 1.546 presbyteros Ecclesiae, & orent super cum vngen∣tes eum oleo in nomine Domini, & oratio fidei saluabit

infirmum, & alleuiabit eum Dominus, et si in peccatis sit; dimittentur ei. Videtefratres, quia qui infirmita∣tem habent, ad Ecclesiam currant, corporis sanitatem re••ipere, & peccatorum Indulgentiam merebuntur ob∣ti••ere.

The Protestants of England euen the compo∣sers of these Articles, cannot by their owne Reli∣gion be of other mind, without grosse Ignorance and contradiction, for defining a Sacrament, as they haue done in this Article, and in their most * 1.547 warranted communion booke thus do define it: by this word Sacrament I meane an outward and visible signe, of an Inward and spirituall grace giuen vnto vs, ordeyned by Christ himselfe, as a meanes whereby we receaue the same, and a pledge to assuer vs thereof: They must needs graunt that S. Iames in expresse words in holie scripture, their pretended Rule, hath deliuered as much for this Sacrament as they require, the outward visible signe, the Preists prayer and vnction with oyle, and remission of sinnes, which cannot be without grace, receaued by the same.

Thus I haue inuincibly proued by this first Apostolike age for the doctrine and practise of the Catholike Church and against this Protestant Article, the whole compleat number of 7. Sacra∣ments. And yet if I had onely proued three Sacra∣ments, or any lesse number then seuen, and grea∣ter then two I had sufficiently confuted this Arti∣cle which onely alloweth two, Baptisme and the Eucharist stiled by them, the Supper of the Lord, for such.

THE XVIII. CHAPTER.

The rest of this Article repugnant to the Catholike faith, likewise condemned.

THE remnant of this Article they deliuer in these words: The, Sacraments were not ordey∣ned of Christ, to be gazed vpon, or to be carryed aboute but that we should duely vse them. And in such onely as worthyly receaue the same; they haue a wholesome ••ffect or operation: But they that receaue them vnwor∣thily, purchase to themselues damnation, as Sainct Paule saith.

This is the whole content of this Article, and in this last, if these Protestants desire to speake pro∣perly, as they should, and would so be vnderstood: there is very little or no difference betwene Ca∣tholiks and them. For where they say, that Sa∣craments haue a wholesome effect or operation in their worthie receauers, this agreeth with the Catholike doctrine, that Sacraments giue grace, and worke ex opere operato, which many Prote∣stants denie. And concerning the vnworthie re∣ceauing of them, it is not a thing questioned. What they meane, by these wordes, The Sacra∣ments were not ordeyned of Christ to be gazed vppon, or to be carryed about, So speaking of Sacraments in the plurall number, is a straunge speach, excep∣ting one Species of the Sacrament of Eucharist we reserue none, nor carry any about for any respect nor can by their doctrine, professing they consist in their ministration and receauing, as is euident in Baptisme, Confirmation, Orders, Confession

and Absolution, Matrimony, and Extreame vn∣ction. What they meane by their words, gazed vpon, requireth a better glosse, then they giue to v••derstande their meaning, for to take the worde as it is commonly and properly vsed in our langua∣ge, earnestly▪ or intensiuely to beholde, if they forbid such gesture at Sacraments, they forbid publik ministration of them, which their practise alloweth, warranteth and prescribeth by their greatest authoritie.

If they would haue this their termed gasing vpon, or carrying about to be vnderstood any re∣••••rence or reseruation the Romane Church vseth ••owards the blessed Sacrament of the Altare, the question with them properly belongeth to their ••8. Article, where they expressely speake against Transubstantiation, or chaunge of breade and wine into the body and blood of Christ, and his true and reall presence in those most sacred misteries, which being vndeniably confuted, as in that place it shall, this errour is thereby clearely ouerthrowne. For wheresoeuer Christ is, or howsoeuer heis, heis to be worshipped and adored, with as greate dutie and reuerence as any Catholike giueth vnto him in this Sacrament. In the meane tyme the Apostolike men of this first age do thus testifie.

S. Clement often testifying the reall and true presence of Christ in this most holie Sacrament, setteth downe the deuotion and honour of all peo∣ple then, Bishops, Preists, Deacons, Subdeacons, Virgyns, widowes, married, old and young to be as greate or greater then Catholiks now common∣ly vse vnto it. When consecration is ended, and the blessed Sacrament was shewed vnto the Chri∣stians

present, the Deacon vsed to say, let vs a••∣tend or behold. The Bishop or Preist offering the Sacrifice, said to the people holie things for the holie, and the people answeared one holie one Lord, one Christ in the glorie of God the Father blessed for euer Amen. Glorie to God on highest, and peace to men of good will: Osanna to the sonne of Dauid. Blessed is he that cometh in the name of our Lord, God our Lord, and hath appeared vnto vs, hosanna in the highest. Then all commu∣nicate with greate reuerence, acknowledging that which they receaue to be the bodie, and blood of Christ. And that was left, by the Deacons was re∣uerently carryed into, & kept in the Pastophories. Postquam omnes dixerunt Amen. Diaconus dicat at∣tendamus: * 1.548 Et Episcopus alloquatur populum ijs verb•••• sancta sanctis, & populus subiungat vnus sanctus, vnus Dominus, vnus Christus in gloria Dei Patris benedictus in saecula Amen. Gloria in altissimis Deo, & in terra pax hominibus bonae voluntatis. Osonna filio Dauid. Benedictus qui venit in nomine domini Deus Dominus & apparuit nobis. Osanna in altissimis. Post hoc sumat Episcopus, deinde Presbiteri, & Diaconi & Hypodiaconi, & Anagnostae, & Cantores, & As∣cetae, & ex mulieribus Diaconissae. & Virgines & Vi∣duae, postea pueri & omnis populus cum pudore & reu••∣rentia. Episcopus det oblationem dicens, Corpus Christi, & sumens dicat Amen. Postquam omnes sumpserunt, accipiant Diaconi reliquias, & portent in pastopho∣ria.

Thes Pastophories were sacred and religious * 1.549 tabernacles in Churches, wherein the blessed Sa∣crament, holie and sacred vestments & vessels were kept. And this holie Sacrament was so religiously

••••eserued, that as S. Clement witnesseth, to be negligent therein in the time of the Apostles was * 1.550 excommunication. Presbyteri, Diaconi, & ministri c••m timore & tremore clericorum reliquias fragmen∣torum corporis Domini custodire debent, ne qua putredo in Sacrario inueniatur, ne quum negligentur agitur portioni corporis Domini grauis inferatur iniuria. Com∣munio enim Corporis Domini nostri Iesu Christi si ne∣gligentèr erogetur, & presbyter minora non curet ad∣monere officia, graui anathemate, & digna humiliatio∣nis plaga feriatur.

So greate reuerence, and honour was vsed in reseruing this blessed Sacrament in that time, that neither pall, vayle, or any thing that touched it, might be washed out of the Sacrary, so named in respect this most holie Sacrament was therein with such deuotion preserued. And the basen wherein they were washed was accompted so holy, that nothing but such holy things might be washed in it. Palla & vela quae in sanctuarij sordidata fuerint ministerio, Diaconi cum humilibus ministris iuxta Sa∣crarium lauent, non eijcientes foras à sacrario velamina dominicae mensae, ne fortè puluis Dominici Corporis malè decidat à sindone foris abluto, & erit haec operanti peccatum, idcircò, intra sacrarium ministris praecipi∣mus, haec sancta cum diligentia custodire: peluis noua comparetur, & praeter hoc nihil aliud tangat. Pallae altaris solae in ea lauentur.

S. Ignatius proueth the Eucharist to be the flesh * 1.551 of Christ our Sauiour, which suffered for our sin∣nes, and which arose agayne, and so must needs be honoured. Panem Dei volo, panem caelestem, quae est caro Christi filij Dei. Eucharistiam esse carnem Salua∣toris nostri Iesu Christi, quae pro peccatis nostris passa

est, quàm Pater suae benignitate suscitauit. And ma∣keth them notorious heretiks which denyed, or called it into question: non confiteantur, which did, not confesse it.

S. Denys the Areopagite deliuereth to vs, how Christ in this Sacrament was honoured, & prayed vnto, setting downe the very prayer itselfe, which that Apostolike time there vsed vnto him. O diui∣num * 1.552 pignus sacrumque mysterium abducta tibi signifi∣cantium operimenta signorum dignant••r aperiens, nobi•• palam atque apertè lucesce nostros spirituales oculos sin∣ga••ari & aperto tuae lucis fulgore imple. He telleth also, how both the Preist that offered this most holy Sacrifice, worshipped it, and did shew it vnto the people present likewise to be worshipped of them. Pantifex sacro sancta & augustissima mysteria * 1.553 conficit, & quae ante laudauerat, venerandis opert••, atque abdita conspectu agit, diuina munera reuerenter ostendens.

All things belonging to this most holy Sacra∣ment were holy, and honoured both by the writers of this age, and our Ptotestants testimonie. The Bishops, Preists, Deacons, and others were con∣secrated as before. And as S. Anacletus euen by Protestant allowance saith, the Preists might not be Iudged by others, they were honoured •••• Christ, and their priuiledges were graunted the•• * 1.554 by Christs commaunde. Anacletus Christo alie•••• esse iudicabat, qui Sacerdotes in Ius vocarent. Qui•• inquit, qui sacerdoti detrahit, Christo detrahit▪ sacer∣dotes omnino Christi sunt. priuilegia Ecclesiae & sacer∣dotum Apostoli saluatoris iussu inuiolata esse debere iusserunt. The Altar whereon it was sacrifised, was holy: Missam non nisi in altari celebrandam esse. Th••

••••••po••••ll whereon it was layed, and the cloathes •••• the altare were holy, so were all the vessels vsed ••bout it, that none but consecrated persons might touch them. sacra vasane qui praeter sacros mini∣••••ros attingerent. The Church vestures both of the Preist, and other clergymen which assisted him in this Sacrifice, sacred and holy. sacerdotem sacrifi∣••••••urum, * 1.555 ministros vestibus sacris indutos, seu testes & custodes sibi adhibere ordinauit Anacletus. The place named there vpon Sacrarium Sacrary, or holy place, was holy, So was the Tabernacle or P••stophorium wherein it was religiously kept. Thus testifie the holy Popes which were liuing in this first age, Thus testifie our Protestant Anti∣quaries, whose very words for more suertie I haue cited.

And the larned Fathers both greeke and latine * 1.556 in the next ages following testifie this religious & reuerent manner of reseruing this blessed Sacra∣ment: So hath the first generall councell of Nice, and other authorities vndeniable. And that this was the custome in Britayne is proued before, when I cited from the antiquities thereof, that the like receaued this Sacrament reserued, when ex∣treame vnction was ministred vnto them. And one of their most auntient antiquities carrying with it our Protestants approbation, doth witnesse that the primatiue Christian Britans did publikely •••• Euery Masse worship and pray vnto Christ pre∣sent in this Sacrament, this hath our Protestants translation: Hereof singe Gods seruants at euery Masse, Agnus Dei qui tollis peccata mundi, miserere nobis: That is in our speach: Thou lambe of God; that takest away the sinnes of the world, haue mercy vpon vs.

And thus I end this their many braunched Ar∣ticle.

THE XIX. CHAPTER.

The 26. and 27. Articles examined and Protestant doctrine in or by them condemned.

THeir next Article being the 26. by their num∣bring them, is thus intituled. Of the worthi••es of the ministers, which hinder not the effect of the sa∣craments. The whole Article followeth in these All though in the visible Church the euill be euer min∣gled with the good, and sometime the euill haue cheife authoritie in the ministration of the worde and sacra∣ments: yet for asmuch as they do not the same in their owne name, but in Christes, and do minister by his commission, and authoritie, we may vse their ministe∣rie, both in hearing the word of God, and in receiuing of the sacraments. Neither is the effect of Christes ordi∣nance taken away by their wikednesse, nor the grace of Gods guifts diminished from such as by faith, and rightly do receiue the sacraments ministred vnto them, which be effectuall, because of Christs institution 〈◊〉〈◊〉 promise, allthough they be ministred by euill men. Neuerthelesse, it apperteyneth to the discipline of the Churche, that inquirie be made of euill ministers, and that they be accused by those, that haue knowledge of their offences: and finally, being founde gyltie by 〈◊〉〈◊〉 Iudgment, be deposed.

Hitherto this Article, in which there it not any one proposition, or sentence, against the doctrine of the Romane Church and Catholike Religion, but rather a graunte and confirmation thereof,

〈◊〉〈◊〉 a renowncing of Protestant profession, and proceedings in diuers particular poyntes, and some most materiall. As declaring that in the visible Church the euill be euer mingled with the good, they confesse the Church to be euer and inde••e∣ctible. And so Luther, Caluyn, Cranmar, King Henry 8. with his daughter Queene Elizabeth, or whomsoeuer els they will or can make the first publisher or aduancer of their doctrine, separating themselues, and being separated and cutt of from that visible true Church, which was then generally so held, this their Protestant congregation, and Religion takeing Originall, & being from thence, cannot possibly be the true Church and Religion of Christ.

And in making the true Church euer visible, they must needs make their association or preren∣ded companie eúer inuisible, and so nothing vntill these dayes, and condemne those their brethren Protestants, who knowing their new fraternitie was neuer vntill those late times, haue mathema∣tically framed in their Imagination, a new straung, chimericall, Inuisible, vnbeeable and vnpossible Church. Agayne professing that Preists the Mi∣nisters of Sacraments do Minister them in Christes 〈◊〉〈◊〉, by his commisson, and authoritie, they suffi∣ciently confesse, that if Christ omnipotent could and did consecrate breade and wyne into his body, and blood, forgiue sinnes and giue grace in sacra∣ments, truely consecrated Preists haue that power, and do the same. And affirming, The sacraments to b•• effectuall because of Christes Institution and promise, ••either is the effects of Christes ordinance tak••n away, nor the grace of Gods guists diminished by the wiked∣nesse

of ministers, They proue what the Catholiks holde in these things, and Protestants cammonly deny. Their last clause of Discipline in the Church making but one true visible Church, and their congregation being, as before no part thereof, de∣priueth them of all such discipline, as they haue already spoyled themselues of the pure worde of God preached and Sacraments duely ministred vnseparable signes and properties of the true visi∣ble Church, by their 19. Article, and thereby want all things which by their owne confession are euer founde in, and belonge vnto the Church of Christ.

The 27. Article intituled, of baptisme, hath no thing contrary to Catholik Religion: But the last clause thereof is against their 6. Article before, that nothing is to be beleeued as an Article of faith or to be thought requisite necessarie to saluation, that is not read in, nor may be proued by scriptures. And in this place thus they decree: The Baptisme-ef yong * 1.557 children, is in any wise to be retayned in the Church, as most agreable with the Institution of Christ. In this whole Article before they make Baptisme in all requisite necessarie to Saluation, So they do i•• * 1.558 their communion booke in the administration thereof, and in the reuewe of their Religion •••• Hampton court, thus they define: That baptisme to be ministred by priuate parsons, in tyme of necessitie, is an holie tradition. And so they vse in their com∣mon practise, and Baptise Infants both by their ministers, and others men and women, especially my dwiues, instructed how to Baptisme in time of * 1.559 necessitie. Yet with publik consent and allowan•••• thus they write and publish: Baptisme of Infants ••••

••••••ed a Tradition, because it is not expressely deliuered i•• stripture, that the Apostles did baptize Infants, nor 〈◊〉〈◊〉 expresse precept there founde, that they should so do.

T••••t the holy Fathers of the first age held Ba∣ptisme * 1.560 of Infants for an vnwritten tradition I haue spoken before. And S. Clement doth giue com∣••••••nd, * 1.561 to haue it obserued: Baptizate vestros pue∣•••••• 〈◊〉〈◊〉. S. Denys the Areopagite affirmeth it was so vsed: Pueri qui necdum possunt intelligere diui••••, sacri hapti smatis participes fiant. And shew∣••••g•• how others answeare and promise for them, 〈◊〉〈◊〉 pr•• ipsi•• abrenun••iant, sanctaqu•• ineunt faedera; 〈◊〉〈◊〉 i•• an holy tradition, sanctam traditionem; 〈◊〉〈◊〉 S. Chrisostome and others testifie generally in the whole Catholik Church in all places, Prae∣di••••t Ecclesia Catholica vbique diffusa, debere par∣•••••••••• Baptizari prepter original•• peccatum. And they were Nouatian, Pelagian & such condemned H••retiks, which at any time called this holy tra∣di••••on and custome into question. So it was here •••• Britayne, which though it was Mother and Noble longe time to pelagius the Archeretike, w••o among other his damned Errours denyed the Baptisme of Infants, yet it so much detested among t•••• rest this his obsurd Inuention, that it spared n•••• Princes themselues, that followed him therein, at all Antiquities tell vs, in the case of King Fre∣quard, who being noted to haue laught at the Baptisme of Infants, and confession of sinnes to P••••ists, Notatus est aliquando risisse paruulorum ••••ptis••um peccatorumque ad Sacerdotis aurem confes∣••••••••••, was accused of pelagianisme, cited, con∣demned, imprisoned and deposed. So testifie both Catholik and Protestant Antiquaries.

THE XX. CHAPTER.

The 28. Article intituled, of the supper of the Lord, examined, and condemned.

THEIR 28. Article being intituled: of the 〈◊〉〈◊〉 supper: is as followeth. The supper of the Lorde is not onely a signe of the loue, that Christians ought to haue among themselues, on to an other: but rather it is a Sacrament of our redemption, by Christes death: in so much, that to such as rightly, worthily, and with faith receaue the same, the bread which we breake is a parta∣king of the body of Christ, and likewise the cuppe of blessing is a partaking of the blood of Christe. Tran∣substantiation (the chaunge of the substance of bread•• and wine, in the supper of the Lord, cannot be pro••ed by holy writ: it is repugnant to the playne words of scri∣pture, ouerthroweth the nature of a Sacrament, 〈◊〉〈◊〉 hath giuen occasion to many superstitions. The body •••• Christ is giuen, taken, and eaten in the supper, 〈◊〉〈◊〉 after an heauenly, and spirituall manner: And t•••• meane whereby the bodie of Christ is receaued, and 〈◊〉〈◊〉 in the supper, is faith.

The Sacrament of the Lords supper was not by Christs ordinaunce reserued, carryed about, lifted vp, or wor∣shipped. Hitherto this 28. Protestant Article. In the first part thereof vntill we come to the wo•••• Transubstantiation, or the chaunge of the substan∣ce, there is no apparant contradiction to the do∣ctrine of the Catholik Church, And if our Prote∣stants secretly meane otherwise, their Intention i•• plainely expressed in that which followeth, i•• denying Transubstantiation or chaunge of the

substance of breade and wyne. Which I affirme with the Catholike Church, and thus proue a∣gainst this Article. First by holy writ or scripture, allthough that is not necessarie, as is often made manifest against these men. Where soeuer there is a chaunge or mutation of one thing into an other, as in this case of breade into the body of Christ, and this manifestly expressed and conteyned in holy writ and scripture, there is transubstantiation or chaunge of breade by scripture into Christs body, likewise of wyne into his blood.

This is euident by their owne exposition and tran∣substantiation, in this place, declaring it to be a chaunge of the substance of breade and wine. But the holy writ and scripture in three Euangelists, and S. Pau∣le expressely proue, that before Christ blessed and consecrated the breade and wine, it was noe other but breade and wine, and proue likewise euen from the testimonie of Christ himselfe, that after his * 1.562 blessing and omnipotent worde spoken it was now chaunged into his body and blood, playnely saying this is my body, which is giuen, or shall be giuen for you, and this is my blood which is shedd, or shall be shedd for you. Therefore by these Pro∣testants exposition before there was, and of neces∣cessitie must be transubstantiation, or chaunge of the substance of bread and wine. Thus hath holie writ and scripture in all learned languadges Hebrue Greeke and Latin before consecration it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lechem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 artos, panis, breade: after consecration 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ghenijah 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 son••a corpus. Christs body: likewise of the wine chaunged into his blood, this is the testimony of Christ, S. Mat∣thew, S. Marke, S. Luke, and S. Paule in holie

writte and scripture, And S. Iohn is witnesse also, * 1.563 that Christ had taught and promised this before And yet any one place of scripture in so playne words maketh a matter of faith, out of doubt, and vndeniable. Nothing can be more playne, then such an affirmatiue proposition, of a Subiect pre∣sent, in the hands of Christ the speaker, and in the sight and presence of the greatest witnesses his Apostles, at his last supper, in the greatest Sacra∣ment. Christ neuer interpreted himselfe otherwise That his Apostles so vnderstood him, beleeued, practized and left to others, is euidently proued both by Scriptures and the antiquities of this age. First S. Iohn in scripture speaketh in Christs words, * 1.564 that breade is made his bodie. Panis quem ego dab••, caro mea est pro mundi vita. And were plaine and often in that his 6. Chapter. And both Catholike and Protestant Antiquaries confesse, that hee said Masse wherein this chaunge and transubstantia∣tion is vsed, and confirmed, HOC EST CORPVS MEVM &c. And assuers vs that the Altare on which he said Masse many yeares, before the bles∣sed Virgyn, was preserued in a Church on mount Syon, miraculously brought thither. Ad occi∣dentalem * 1.565 partem Ecclesiae, quae est in monte Sion est lap•••• rubens prae altari, qui lapis portatus erat de monte Si∣nay per manus Angelorum: super quem celebrabat S. Ioannes Euangelista coram Beatisima Virgine Maris Missam per multos Annos post ascensionem Domini.

Thus testifie holie pilgryms eye witnesses euen of this Kingdome so remote from Hierusalem. S. Matthew in his ghospell saith in the words of Christ: This is my bodie: HOC EST CORPVS MEVM. This is my blood HIC EST SANGVIS MEVS. In his

••••••••rgie or Masse deliuered to the Church, and * 1.566 which he vsed, he directly teacheth transubstan∣tiation and chaunge of breade and wine into Christs bodie and blood: ô Amator hominum bene∣dic, sanctifica, munda & transfer panem in carnem tuam immaculatam, & vinum hoc in sanguinem tuum pretiosum. And thus hee vsed all his life euen to his martyrdome at the holie Altare, where he thus consecrated Christs bodie by chaunging breade * 1.567 into it, as the old historie of his life and death bea∣••••••h wittnes. Cum misteria Domini celebrata fuissent, & missam suscepisset omnis Ecclesia, retinuit se San∣ct•••• Matthaus iuxta Altare, vbi corpus fuerat Christi ••••fectum, & illic martyrium expectauit.

S. Paule in holie scripture saith it was breade before benediction: Accepit panem gratias agens, and ••fter Christs consecrating words, it was his bodie HOC EST CORPVS MEVM. And promiseth there to deliuer by tradition, what was to be beleeued and practised herein caetera cum venero disponam. Which his most learned scholler S. Denys the Areopagite was most like to knowe who before hath testified it was Christs bodie and to be adored. S. Marke hath assured vs in his ghospell in the words of Christ, that it was breade before the words of Con∣secration, accepit Iesus panem: But after them, the * 1.568 bodie of Christ: HOC EST CORPVS MEVM. So he testifieth of wine chaunged into his blood. In his Order of Masse receaued and vsed here in Bri∣tayne, as our old brittish writer of the first Institu∣tion of Ecclesiasticall Seruice allowed by our Pro∣testant Antiquaries, proueth, he calleth it after consecration, the holy, most boly vnspotted body of Christ, Sanctum, Sanctissimum Intemeratum Corpus

Christi, so chaunged from breade: likewise of his pretious blood pretiosus sanguis Christi, from wine before.

S. Luke in his ghospell is most playne: HOC * 1.569 EST CORPVS MEVM quod pro vobis datur. And being so inseparable a companion to S. Paule as he witnesseth in many places of scripture, he could not differ from him in this poynt. Neither from * 1.570 the rest of the Apostles, from whom as he writeth in the beginning of his ghospell he receaued what * 1.571 he wrote therein. Sicut tradiderunt nobis, qui ab ini∣tio ipsi viderunt, & ministri fuerunt sermonis.

That S. Peter said masse, and deliuered a forme and order thereof to the Church of Christ we haue more witnesses, then can easely be cited, and their citations more needles, seing the principall Prote∣stants themselues confesse it and that it remayned without alteration 200. yeares, and more vntill Pope Zepherine added some what vnto it. A Chri∣sti primo instituto ducentis amplius annis in prima Ec∣clesia durauit. And this as they and others teach was by S. Peter, instituente Beato Petro. Yet therein we finde most playnely deliuered, that the breade and wine were transubstantiated and chaunged into Christs body and blood. Domine Deus noster, qui te obtulisti pro huius mundi vita, respice in nos, & super panem istum, & calicem bunc, & fac eum imma∣culatum tuum corpus, & pretiosum sanguinem. And in the masse still vsed Corpus & sanguis fiat dilectis∣simi filij tui. And often therein repeted, that after consecration it is so chaunged. Our old Brittish manuscript of the first Institution of Church ser∣uice with others proue, that S. Photinus S. Peters disciple Bishop of Lyons, and S. Trophimus Bis∣〈…〉〈…〉

in Fraunce brought this Order of S. * 1.572 Peters M••sse thither, and all Fraunce receaued it from them.

Our old English chronicle in our old language pl••inely saith: Peter the first Pope was a blessed man, and glorious Apostle of Christ, he was heade of the Church, he said Masse, he made our Lords bodie. No men can better witnesse▪ what was the doctrine and practise of this cheife Apostle, then his renow∣n••d disciple and Successours, S. Ignatius, and S. Element, the one at Antioche the other at Rome, both which as I haue before proued from them, and shall more hereafter, do directly teach Christs ••••all presence in this Sacrament, and so tran∣substantiation and such chaunge of breade and wine into Christs bodie and blood, as this Article denyeth, for so greate mutation Alteration or whatsoeuer we shall name it, cannot possibly be otherwise.

And our old brittish manuscript saith plainely that this Masse of S. Peter brought into Fraunce by S. Photinus & S. Trophinus was afterward car∣••••ed to S. Clement at Rome to be viewed. Cursum Romanum quem Beatus Trophinus & Sanctus Photi∣••••s in Gallijs tradiderunt, ad Beatum Clementem quar∣tum loca Successoris Beati Petri Apostol•• deportauerunt. S. Andrew the Apostle is thought to be the Au∣thor * 1.573 of the Masse of the Church of Constanti∣nople, named now S. Christostoms, in which there is manifest transubstantiation: Emitte spiritum tuum super nos, & super proposita dona haec, & fac panem hunc pretiosum Corpus Christi tui: & quod est in ca∣lice ifto pretiosum saguinem Christi filij tui, transmu∣tans spiritu tuo sancto. Which he practised in his

life, and at his holie martyrdome openly both be∣fore Christians and persecuting pagans he th•••• professed. Ego Omnipotenti Deo immolo. quotidi•• i••∣maculatum agnum in al••ari, eius carnem poste••quam omnis populus credentium manducauerit, agnus q•••• sacrificatus est, integer perseuerat & vinus.

Thus testified the Preist and Deacons liuing •••• * 1.574 his death, the Church of Rome, ours of England, with others in their publik seruice of him, S. Cy∣prian or whosoeuer authour of the booke de ••••∣plici martyrid amonge his workes. The old Anony∣mus writer of the Apostles lines, Symeon Meta∣phrastes, S. Iuo, S. Bernard, Algerus Iacobus ige∣mensis, and others without number. S. Iames bro∣ther to S. Iohn was soone after Christs Ascension martyred by King Herode, as we reade in the Acts of the Apostles cap. 12. by reason whereof, much memory is not left of him in histories, but being of Christs three most beloued Apostles, brother to S. Iohn, and companion to S. Peter, the two others so inuincibly proued to haue beene professours and practisers of this Catholike doctrine no man can Imagyne hee could be of other minde, especially being martyred in Hierusalem, where he, S. Peter and S. Iohn professing this doctrine, as before, or∣deined the other S. Iames Bishop, who in his Or∣der of Masse writeth: Rogamus vt Spiritus sanctus adueniens sancta bona & gloriosa sua pr••sentia san∣ctific••••, & eff••••iat hunc panem Corpus sanctum Christi tui, & calicem hunc praetiosum sanguinem Christi ••ui. Where transubstantiation, and chaunge of breade and wine into Christs bodie, and blood in the bles∣sed Sacrament by the omnipotent power of God is most playnely deliuered. And so must needs be

〈…〉〈…〉 of this S. Iames as of the other, and S. * 1.575 Pet••••▪ and 8. Iohn. And this answeareth also for S. I••m••s ••••med the brother of our Lord, his Mas∣se before cited, being warranted both by Fathers and councels, greeke and Latine.

S. Thomas the Apostle who preached not onely to many easterne contryes of our continent, but by many Arguments and authorities in the new world, as men call America, was of the same faith and practise. The Annals of the Indians proue they had a Christian Church within 10. yeares of Christs Ascension, and the Altare was made of a Stone brought from mount Syon, and thereby called the Church of our Ladie of Mount Syon. And in many places there Christian altars are founde, and as both Catholike and Protestant An∣tiquaries confesse, the Preists of these Indians con∣uerted by S. Thomas do in holie Masse make, con∣ficiunt, the bodie and blood of Christ and wine, behauing themselues with greatest attention, re∣uerence, humilitie, and deuotion. I need not pro∣ceede to the other Apostles, in particular, they could not beleeue or teach otherwise then these I haue recompted: And both Catholiks and Pro∣testants so acknowledge. Sicut Magister docuit, Apo∣stolise & alios communicando consecrationem corporis & sanguinis Domini facere caeperunt & fieri per vni∣uersas Ecclesias praedicando institerunt. And English Protestants with publik warrant most plainely say that Christ both so did, and so gaue power and commaunde to all his Apostles, and they so per∣formed: Panis consecrationem in corpus Christi, & vinum in sanguinem, Ipse Christus, coram Apostolis feci••: candem ipsi quoque vt faccrent, expressè mandauit.

This was the faith, doctrine, and practise whic•• * 1.576 all the Apostolike men of this age warranted by the example and authoritie of the Apostles follow∣ed and vsed. S. Barnabas so neare and deare to S. Peter and S. Paule as scripture and histories assu•••• vs, and he also called to be an Apostle, with S. Paule is accompted Authour of the Masse of Mil∣lane after called S. Ambrose his Masse, famous in these westerne parts, where this doctrine is plainely taught.

S. Clement, S. Peters Successour at Rome doth * 1.577 often confirme the same, calling it, the holie bodie pretious bodie and pretious blood of Christ, Sanct••m Corpus Saluatoris nostri, pretio sum Corpus, & pretios•••• sanguis Iesu Christi: And teacheth in the forme of Masse deliuered by him, the doctrine of transubstan∣tiation or chaunge of breade and wyne into Christs bodie and blood: Mittas sanctum spiritum tuum super hoc * 1.578 sacrificum, testem Passionum Domini Iesu, vt osten∣dat hunc panem corpus Christitui, & hunc calicem san∣guinem Christi tui. Setting downe the verie words of consecration, by which this miraculous chaunge is made, the words of Christ, as the Euangelists de∣liuered before: HOC ••ST CORPVS MEVM quòd pro multis frangitur in remissionem peccatorum. HIC EST SANGVIS MEVS, quipro multis effunditur in remissio∣nem peccatorum. S. Alexander Pope lyuing in this Apostolike age, and learning his diuinity the•• writeth, euen as Protestants confesse, that Christ did giue instruction to offer this Sacrifice, which being at the first but breade and wine, is by conse∣cration made Christs bodie, and blood, being so * 1.579 consecrated, it is the greatest sacrifice, syns are thereby forgiuen, it is to be worshipped of all: and

•••• it is more excellent then all other, so it is more ••o be worshipped and reuerenced. Ipsa veritas nos 〈◊〉〈◊〉, calicem & panem in Sacramento offerre, quando ait: accepit Iesus panem &c. crimina atque p••••cata oblatis his domino sacrificijs delentur. Talibus ••ostijs delectabitur & placabitur Dominus, & peccata dimittet ingentia, Nihil enim in Sacrificijs maius esse potest, quàm Corpus & Sanguis Christi: nec vlla obla∣tio hac potior est, sed haec omnes praecellit. Quae pura conscientia Domino offerenda est, atque ab omnibus ve∣••eranda, & sicut potior est caeteris, ita potius excoli & veneraridebet.

S. Ignatius S. Peters Successour at Antioch, the * 1.580 next and immediate by some, and by all but one S. Euodius betwene them saith, it is the breade of God, heauenly breade, the flesh of Christ the son∣ne of God: Panem Dei volo, panem caelestem quae est c••••o Christi Filij Dei. It is the flesh of our Sauiour Iesus Christ, which suffered for our syns, and was * 1.581 raised agayne: Carnem Saluatoris Iesu Christi, quae propeccatis nostris passa est, quam Pater sua benignitate suscitauit.

S. Martial, who as he himselfe wittnesseth, had * 1.582 conuersed with Christ, and was instructed by him, and by S. Peter sent to preach in Fraunce, saith plainely that the same bodie of Christ which the lewes for enuie did sacrifice, thinking to blott his name from earth, the Christians then did offerit on * 1.583 the holie altar, for saluation knowing that by this reme∣die life is to be giuen, and death auoyded, and Christ himselfe thus commaunded it to be done in commemora∣tion of him. Vbique offertur Deo oblatio munda, sicut testatus est cuius corpus & sanguinem in vitam aeter∣••am offerimus. Ipse enim corpus habens, & immacu∣latum,

& sine peccato, in ara Crucis ipsum permis•••• i••∣molari. Quod autem Iudaeiper inuidiam immolauer••••, putantes se nomen eius à terra abolere; nos causa s••••••∣tis nostrae in ara sanctificata proponimus, scientes ••••c solo remedio nobis vitam praestandam, & mortem e••••o∣gaudam hoc enim ipse Dominus noster iussit nos ag•••••• in sui commemorationem.

S. Iustinus liued and learned his Religion in this age, though dying in the next he affirmeth plai∣nely, that as by the word of God Christ our Sa∣uiour became flesh, and had both flesh and blood for our saluation, euen so we are taught, that the * 1.584 foodc on which by prayers of the word which came from him, thankes be giuen, is the flesh and blood of Iesus ••••∣carnate. Quemadmodum per verbum Dei Caro fact•••• est Christus Seruator noster, & canem & sanguine•• salutis nostrae causa habuit: Ad eundem modum eti•••• eam, in qua per preces verbi eius ab ipso profecti gr••••i•• actae sunt, alimoniam, incarnati illius Iesu carnem •••• sangiuem esse edocti sumus. And besides tradition, and the cōmon custome & doctrine of the Church▪ he doth interprete the Euangelists before cited i•• this manner, that Christ so instituted and com∣maunded, and this in his very next words: N•• Apostoli in commentarijs à se scriptis, quae Euang•••• vocantur, ita tradiderunt praecepisse sibi Iesum, •••• enim panc accepto gratias egisset, hoc facite in •••• recordationem HOC EST CORPVS MEVM. & 〈◊〉〈◊〉 similiter accepto, & gratijs actis dixisse: HIC •••• SANGVIS MEVS. And most plainely: Panem C••••¦stus * 1.585 conficiendum tradidit, vt Corpus eum factum •••• recordaremur. And, Dominica caro conscientiam •••• rum qui ipsam edunt, ab omni scelere expiat. S. I••••∣naeus also, by our old brittish manuscript, be••

〈◊〉〈◊〉 Bishop by S. Clement in this first age, Bea∣•••••• Ire••aeum Episcopum Beatus Clemens ordinauit, ••••••ueth, that none but such Infidels or heretiks as denyed Christ to be the sonne of God, and so not * 1.586 omnipotent, did or could deny this transubstantia∣tion or chaunge of breade and wine into his bodie and blood by his powerfull words in consecration: Quomodo constabit eis, eum panem, in quo gratiae actae s••••t, Corpus esse Domini sui, & calicem sanguinis eius: •••• non ipsum fabricatoris mundi silium dic••nt, id est verbum eius, per quod lignum fructificat, & defluunt ••••••tes & terra dat primum quidem foenum, post deinde spi••am, deinde plenum triticum in spica.

I haue cited S. Denys the Areopagite to this * 1.587 purpose before. And shewed also for Britayne that it had and vsed the Masse of S. Marke as their old maniscript proueth, where this doctrine and practise is recorded. And S. Peter preaching here his Masse brought into these parts both by his, and S. Paules Disciples, as I haue proued with this vse and doctrine, Britaine could not be ignorant thereof. And I haue cited euen from Protestant Antiquaries, that our first Christian Britans both worshipped, and prayed vnto Christ present in this most holie sacrament, when it was shewed vnto them or they receaued it, at Masse. And our Pro∣testants of England of cheife note among them with greatest applause and approbation do deduce this Catholike doctrine and practise in the Church * 1.588 of Christ from this first age, and in this manner: W••e reade in Ignatius this phrase offere and Sacrificium immolare, to offer and immolate Sacrifice, and like phra∣ses in Irenaeus Tertullian and Martialis, who mentio∣neth also Altares. The auntients when they speake of

the supper, haue many formes of speach, which she•• a conuersion. Ambrose vseth the name of conuersion, ••••d the name of mutation. Cyprian saith it is chaunged 〈◊〉〈◊〉 in shape but in nature, Origen saith, that breade is made the bodie by prayer. Gaudentius saith, Christs bodie is made of bread, and his blood of wyne. Eusebius Emis∣senus saith, that the Preist by secrete power doth chaun∣ge the visible creatures into the substance of Christs b••∣die, and blood, and that the breade doth passe into the nature of our Lords bodie. So they deduce it to lower times, wherein they all confesse, the doctrine of transubstantiation to haue beene generally taught and professed.

And with speciall warrant and allowance of King Iames as they themselues testifie, they pu∣blikly iustifie, that it was Religio Regis the Religion * 1.589 of the King and Kingdome, that it is Christs bodie, the same obiect and thing, which the Romane Church belee∣ueth, others with publick allowance also write: though bread•• by nature bee but a prophane and cōmon element, yet by grace it pleaseth the Lord to make it his bodie. The omnipotencie of Christ maketh it his bodie. The pri∣matiue Church thought the fructified and consecrated Elements to be the bodie of Christ: To their perso••s (Preists, God imparted power ouer his misticall 〈◊〉〈◊〉 which is societie of soules, and ouer that naturall, wh•••••• is himselfe for the knitting of both in one, a worke whic•• antiquitie doth call the making of Christs body. The power of the ministry by blessing visible Elements •••• maketh the inuisible grace. It giueth daily the holie gho••••. It hath to dispose of that flesh which was giuen for t•••• life of the worlde: and that blood which was powred •••• to redeeme soules. In their most warranted publick communion booke in the ministration of this sa∣••••••••ent

after their manner, they deliuer Christs institution thereof, in such significant manner of transubstantiation, or chaunge, that they must needs thereby graunte, and affirme it, or deny him to haue spoken truely, but to haue told an vntruth, •• thing most blasphemous, and vnpossible, thus they sette it downe as Catholiks do at Masse: Ie∣sus * 1.590 Christ who in the night he was betrayed, tooke breade, and when he had giuen thankes he breake it, and gaue it to his disciples, saying, take, eate, this is ••y bodie which is giuen for you, do this in remembrance of mee. Likewise after supper he tooke the cuppe, and when he had giuen thankes, he gaue it to them, saying, drinke yee all of this, this is my bloode of the new testa∣ment, which is shedde for you, & for many, for remissiō of s••••s: do this as oft as yee shall drinke it, in remembrance of me••. Here Christ omnipotent that cannot speake any vntruth, expressely testifieth, it was breade and wyne before, and by his words, his bodie which was giuen, and blood shedd for vs. There∣fore such transubstantiation and chaunge as Ca∣tholiks hold. And this these Protestans confirme in their distribution of this Sacrament to commu∣nicants, assuring euery communicant as Catho∣like Preists do, and in the very same words, that it i•• the bodie of Christ, which they giue to them, and so of his blood, in expresse termes, which should be most true, if they were true Preists, as the others be.

And that no testimonie might be wanting to this Catholike truth, by Protestants allowance, they haue both published & approued with greate * 1.591 warrant, the sentence and opinion of the old Ra∣bbines before Christ of this mistery, and thus con∣fesse

of them: They are more playne and pregnant for * 1.592 transubstantiation, then are the sayeings of the tran∣substantiators themselues. They make so directly for transubstantiation, that the most Romish Doctours for the space of all most a thowsand yeares after Christ, did not in so expresse termes publish this misterie to the worlde.

THE XXI. CHAPTER.

Tbe 29. Article, intituled: of the wicked, which do not eate the bodie, and blood of Christ in the vse of the Lords supper: exa∣mined, and condemned.

THEIR next 29. Article affirming that the wicked do not eate the bodie of Christ in the vse of the Lords supper, is confuted in the former, transubstantiation and chaunge of breade and wine into the bodie and blood of Christ by his omnipotent power and words being therein inuin∣cibly proued both by his owne diuine testimonie, and practise, in, and by his Apostles, Apostolike men, of that Age, and the allowance of Protestants▪ the auncient Rabbines and all withnesses both Catholiks and Protestants, no thing els besid•• the outward formes and species of breade and wi•••• there remaining, it is demonstrated, that whoso∣euer, good or bad receaueth that Sacrament, m•••• needs receaue Christs bodie there. And if S. Au∣gustine here cited, held the contrarie against •••• greate diuine and humane authoritie, he could •••• be S. Augustine or to be followed, but forsaken, •••• any Article so grounded, be true, But to redee••

S. Augustines honour I must leaue the first age, and in this come to him. This Article is intituled: Of the wicked which do not eate the bodie of Christ in t•••• vse of the Lords Supper. And thus followeth.

The wicked and such as be voide of all liuely faith. allthough they do carnally and visibly Presse with their teeth (as Sainct Augustine saith, the Sacrament of the bodie and blood of Christ, yet in no wise are they partakers of Christ, but rather to their condemnation, do eate and drinke the signe or Srcrament of so greate a thing. This is wholly and vnquestionably con∣demned before▪ And if they cite S. Augustine, as though he meant the wicked are not partakers of the grace of Christ in this Sacrament, that Catho∣liks confesse and it proueth no thing against them, & Protestants makeing the Eucharist but a signe, and that to godly onely and true beleeuers with a liuely faith as they speake here can neither say that the wicked and vnbeleeuers do eate or drinke the signe or Sacrament, seing by them it is no such signe or Sacrament to such people.

But if they contend from S. Augustine, that he meaneth the wicked communicants do not re∣ceaue Christs bodie: it is manifestly false and con∣trarie to Sainct Augustines doctrine, in many pla∣ces. For no man could be more vnworthie and wicked, then Iudas, which betrayed Christ, yet he witnesseth with the holie scriptures, and Anti∣quitie, that Indas really & truely receaued Christs bodie and blood, as the other Apostles did. Tolerat * 1.593 ipse Dominus Iudam diabolum, furem & venditorem suum: Sinit accipere inter Innocentes discipulos, quod fideles norunt pretium nostrum. So he speaketh fur∣ther both of him, and all wicked communicants

that they receaue the same bodie of Christ: com∣muniter omnibus dedit. And he maketh his opinion & faith free from all such Protestant construction, saying plainely, that Christ gaue to this Disciples, * 1.594 that bodie, which hanged vpon the Crosse, and that blood, which issued out of his side: Hoc accipite in pane, quod pependit in Cruce: Hoc accipite in Calice quod manauit de latere Christi. And he saith Christ carryed himselfe and his bodie in his owne hands, when he gaue it to this Apostles: Ferebatur Ghristus in manibus suis, quando commendans ipsum corpus suum, ait, HOC EST CORPVS MEVM. Fere∣bat enim illud in manibus suis. And so gaue the same his bodie both to Iudas, whom he calleth a deuill, theife and traytour before, and the rest of his holie Apostles. And so he expoundeth the place of S. * 1.595 Paule, to the Corinthians of worthie and vnwor∣thie communicants, as the other Fathers do, that both of them receaued one and the same holie con∣secrated bodie. Et sancta possunt obesse: in bonis enim sancta ad salutem insunt, in malis ad Iudicium, cert•• ••nim fratres nouimus quid accipiamus, & vtique san∣ctum quòd est accipimus, & nemo dicit non est sanctum. Et quid dicit Apostolus? qui autem manducat & bi∣bit * 1.596 indignè iudicium sibi manducat & bibit. Non ait quia illa res mala est: sed quia ille malus malè accipiēde, ad iudicium accipit, bonum quòd accipit.

He assureth vs plainely, that communicants * 1.597 receaue the bodie of Christ vnder the forme of breade, and his blood vnder the forme of wine. Caro Christi est quam forma panis opertam in Sacramen∣to accipïmus: & Sanguis cius, quem sub vini spe•••••• & sapore potamus. Nos in specie panis & vini qu•••• videmus, carn••m, & sanguinem honoramus: 〈◊〉〈◊〉

militer comprehendimus has duas species, quemadmo∣dum ante consecrationem comprehendebamus, cum fi∣deliter fateamur ante consecrationem panem esse, & vinum, quod natura formauit: post consecrationem verò carnem Christi & sanguinem, quod benedictio consecrauit. The bread ceased to be by consecra∣tion: * 1.598 Panis in accipiendo Sacramento consumitur. He affirmeth it was so constantly and commonly beleeued of all, that Christ was truely and really present vnder the formes of bread and wine, that if they had not beene otherwise instructed, and neuer seene those but in the holie misteries, they would haue beleeued Christ had not otherwise appeared in any other shape or forme to the world. si nunquā discant experimento, vel suo vel aliorum, & nunquam illam speciem rerum, videant, nisi inter cele∣brationes Sacramentorum, cum offertur & datur, dica∣turque illis authoritate grauissima, cuius corpus & sanguis sit, nihil aliud credent, nisi omninò in illa spe∣cie dominum oculis hominum mortalium & de latere tali percusso, liquorem illum omninò fluxisse. He de∣liuereth, * 1.599 that the omnipotencie of God, is the meanes to cause this miraculous transubstantia∣tion: operante inuisibiliter spiritu Dei.

And againe: Ante verha Christi, quod offertur panis dicitur: vbi Christi verba deprompta fuerint, * 1.600 iam non prius dicitur, sed Corpus appellatur. So soone as the Preist hath there pronounced the words of Christ it is called Christs bodie. And he saith plai∣nely, that both Christ•• Apostles at his last supper did receaue Christs bodie and blood, and Christians, in all the world did receaue Christs bodie into their mouthes, * 1.601 these fasting, the Apostles not fasting. Liquidò apparet, quando primùm acceperunt dis••ipuli Corpus & San∣guinem

Domini, non eos accepisse ieiunos. Nunquid tamen propterea calumniandum est vniuersae Ecclesi••, quòd à Ieiunijs semper accipitur? & hoc placuit spin∣tui sancto, vt in honorem tanti Sacramenti, in os Chri∣stiani prius dominicum corpus intraret, quàm cae•••••• cibi. Nam ideò per vniuersum orbem mos iste ser••••∣tur. And in an other place, that the Christians re∣ceaue Christs bodie and his blood. De Agni i••∣maculati corpore partim sumere, & in poculo sang••••∣nem. He saith that all communicants receaue by * 1.602 their mouth, the flesh of Christ: Carnem suam •••• sumamus. Christ gaue in this Sacrament, and communicants there receaue that flesh of Christ, which he tooke of the flesh of his mother, that where•••• * 1.603 he walked on earth, and no man cateth that flesh, •••• he adoreth it before. Christus de carne Mariae carn•••• accepit, & quia in ipsa carne hic ambulauit, & ips•••• carnem nobis manducandam ad salutem dedit: 〈◊〉〈◊〉 autem illam carnem manducat, nisi prius adoraue••••▪ He saith the bread is made Christs bodie by con∣secration: Noster panis & calix, non quilibet, s•••• * 1.604 certa consecratione mysticus, fit nobis Corpus Chris•••• He relateth, how his Mother S. Monica desire•• to be remembred after her death at Masse, at t•••• * 1.605 holie Altare, from which that sacrifice is dispense•• which redeemed the world. Memoriam sui ad al••••¦re fi••ri d••siderauit, vndesciret, dispensari victim•••• qua de••••tum est chirographum, quod ••rat contrar•••• nobis. He saith, it is Made the bodie of Christ o•• * 1.606 high Preist. Corpus effectum S••cerdotis nostri. T•••• bodie of Christ doth enter into the mouthes •• Christians: Ex ore Christianorum, vbi Corpus 〈◊〉〈◊〉 ingreditur. And in this very ••lace obiected, in •••• Protestant Article.

S. Augustine saith plainely, that both the good * 1.607 and wicked do receaue Christs bodie, and blood, in this Sacrament: Carnem Christi & Sanguinem Christi non edamus tantum in Sacramento, quod & multi mali: sed vsque ad spiritus participationem manducemus & bibamus, vt in Domini Corpore tan∣quam membra maneamus. And againe: de mensa Dominica sumitur, quibusdam ad vitam, quibusdam ad exitium: And this which both the good and wicked there receaue, is the same bodie of Christ, norunt fideles Corpus Christi: where he so expoun∣deth S. Paule as others do: quam multi de altari accipiunt & moriuntur, & accipiendo moriuntur: vnde dicit Apostolus, Iudicium sibi manducat & bi∣bit. And this which bringeth this Iudgment and condemnation to them, is Christs bodie which they vnworthely receaue, carnem suam dat nobis Christus manducare: and distinguished a double re∣ceauing, the one foris externall, which the wic∣ked do as the godly, the other intus internall also giueing grace to the worthie receauers, which is not so with the wicked, not participating grace but Iudgment and damnation so dishonouring Christ and his holie Institution. Yet all, both the * 1.608 good and bade receaue the bodie of Christ vnder the forme of bread, and his blood vnder the forme of wine. Caro eius est, quam forma panis opertam in Sacramento accipimus. Et Sanguis eius quem sub vini specie & sapore potamus.

And in the same, place thus prophanely cited by this Article, he solueth the obiections vsually made against this holie Sacrament, first how Christ could giue vs his flesh to eate: Quomodo potest hic carnem suam dare nobis ad manducandum.

That by Christs ascēsion into heauen with his im∣mortall * 1.609 bodie, we should see it could not be con∣sumed, though receaued in these mysteries, non e•• modo quo putatis, erogat corpus suum. Certe vel tunc intelligetis, quia gratia eius non consumitur morsibus. And that, caro non prodest quicquam, flesh profiteth nothing, he answeareth it was onely true in such wicked sense as the prophane capharnites concea∣ued, as of dead peeces of flesh, and not of the flesh of Christ as hee gaue it, gyuing life. O Domine Ma∣gister bone, quomodo caro non prodest quicquam cum tu dixeris, nisi quis manducauerit carnem meam, & bibe∣rit sanguinem meum non habebit in se vitam? an vita non prodest quicquam? quid est ergo, non prodest quicquam, sed quomodo illi intellexerunt: carnem quip∣pe sic intellexerunt, quomodo in cadauere dilaniatur, aut in macello venditur, non quomodo spiritu vegeta∣tur. Spiritus ergo est qui viuificat, caro non prodest quicquam. Sicut illi intellexerunt carnem, non sic ego do ad manducandum carnem meam.

And concerning their cauill that one bodie (naturally they should say) cannot be at one time in diuers places, he proueth directly against Iewes and others, that this one bodie of Christ is that sacrifice spoken of by the Prophet Malachie to be offered in all places, in all the world. Ipse de corpo∣re * 1.610 & sanguine suo instituit sacrificium secundum or∣dinem Melchisedech. Vident tale sacrificium nunc offerri toto orbe terrarum. Sacrifi••ium quod non à Christianis offertur toto orbeterrarum. Hoc sacrificium per Sacerdotium Christi secundum ordinem Melch∣sedech in omni loco à solis ortu vsque ad occasum 〈◊〉〈◊〉 videamus offerri. Quid ad haec respondet is? aper•••• oculos tand••m aliquando & videte, ab oriente 〈◊〉〈◊〉

vsque ad occidentem, non in vno, sed in omm loco sa∣crificium Christianorum offerri, ei, qui ista praedixit Deo Israel.

No man can better witnesse, what was S. Au∣gustines doctrine, or interprete him in this que∣stion, then Primasius Bishop of vtica his renowned and learned scholler, which setteth downe this question, and the present Catholike Religion therein, as plainely as any present Catholike wri∣ter doth. Istud Sacrificium nostrum cum causa infirmi∣tatis * 1.611 suae repetitur, quod nonpossit perfectam salutem conferre: sed in commemorationem Passionis Christi, sicut ipse dixit, hoc facite, inquiens, in meam comme∣morationem, & vna est haec hostia, non multae, cum à multis, diuersiis in locis, diuersisque temporibus offera∣tur? Aptissimè ergo aduertendum est, quia diuinitas verbi Dei quae est vna, & omnia replet, & tota vbique est, ipsa facit vt non sint plura sacrificia, sed vnum, licet à multis offeratur: & sit vnum Corpus Christi cum illo quod suscepit in vtero virginali, non multa corpora: nec nunc quidem est aliud magnum, aliud mi∣nus, aliud hodie, aliud eras offerimus, sed semper id∣ipsum aequam magnitudinem habens: proinde vnum est hoc sacrificium Christi, non diuersa. Nam si aliter esset, quoniam multis in locis offertur, multi essent Chri∣sti, quòd obsit. Vnus ergo vbique est, & hic plenus exi∣stens, & illic: Plenum vnum corpus vbique habens. Et sicut qui vbique offertur vnum corpus est, non multa corpora, it a etiam & vnum sacrificium. I haue beene enforced by this Article forging S. Augustines au∣thoritie for the grounde thereof, to discend thus ••owe, to defend him, and shew the feeble and false foundation of our Protestants in this poynt.

THE XXII. CHAPTER.

The 30. Article, intituled, of both kindes: exa∣mined and where it is contrary to the Romane Church condemned.

THE 30. and next Article being intituled: of both Kindes: consisteth of these words. The cuppe of the Lord is not to be denyed to the lay people. For both the partes of the Lords Sacrament, by Christs or∣dinaunce and commaundement, ought to be ministred to all Christian men alike. This is all this Article, and it is confuted before, where I haue proued, that both in, and immediately after the Apostles time, and by their order and direction, this bles∣sed Sacrament was both honorably preserued onely vnder the forme of bread, and so often mini∣stred vnto the primatiue Christians, which in no case, or respect might be done, if Christ had ordey∣ned, and commaunded otherwise, and the contra∣ry as this Protestant Article pretendeth. And so the Apostles themselues, and the Apostolike Church then, the true Church of Christ without all question, both by Catholiks and Protestants, had erred in a thing of necessitie requisite accor∣ding to Christes ordinance, in so greate a Sacra∣ment, and so by these men and their diuinitie in this Article, the true Church of Christ was not the true Church, and he neuer had a true Church: for in their Article of the Church before they define it to be, a congregation of faithfull men, in which the * 1.612 pure word of God is preached, and the Sacraments be du••ly ministred in all th••se things that of necessitie are

requisite to the same: Therefore this Protestant Article assirming that both the partes of the Lords Sacrament by Christs ordinaunce and commaundement, ought to be ministred to all Christian men alike, is false in itselfe and contradictorie to their owne most allowed proceedings: for not onely diuers of their priuate writers, but the parlament lawe of all our Protestant Princes King Edward 6. Queene Eli∣zabeth, * 1.613 King Iames and King Charles their Rule and warrant for this Article, doth confesse enact and decree, that in the true primatiue Church this Sacrament was not allwayes ministred in both Kindes, but some times in both, some times in one onely. Therefore by these men the true primatiue Church neuer did nor could adiudge or hold that the ministration of this Sacrament allwaies in both Kindes was Christs Ordinance, and com∣maundement, otherwise by ministring it often in one onely Kinde, as this che••fe Protestant par∣lament, and their religion therein, confesse it had acknowledged itselfe to haue erred from Christs ordinance, and commaundement in a Sacrament and necessitie requisite, and so by these Articles not to haue beene Christs true Church, and he had by these men no true Church at all.

Againe These Protestants standing in this Ar∣ticle vpon the Ordinance and commaundement of Christ, confesse that he instituted and ordeyned this Sacrament at his laste supper, and what he commaunded concerning it, he then commaun∣ded it, and they also confesse the three Euangelists S. Matthew, S. Marke and S. Luke to be the Euangelicall Registers of that his holie ordination, But all thus do plainely testifie, that none but his

twelue Apostles were then present. Discumbebat * 1.614 cum duodecim discipulis eius. Venit cum duodecim. Vnus ex duodecim discubuit, & duodecim Apostoli cum eo. Et ait illis, desiderio desideraui hoc Pascha manducare vobiscum. And our Protestants before in their most allowed publick communion booke, haue so deliuered, saying of the Sacrament vnder the forme of bread, Iesus gaue it to his Disciples, saying take eate, this is my bodie, which is giuen for you. And of the other parte, he gaue it to them say∣ing drinke you all of this, for this is my blood of the new testament, which is shedd for you.

And all these witnesses the Euangelists, S. Paule, * 1.615 Catholiks, & Protestants do freely acknowledge, that Christ then pronounced, and spake these words, hoc facite in meam commemorationem, do this in commemoration of me, vnto them all. Giuing them thereby power and commaunde, to do, what he had don•• in that misterie, which was, as is proued before, to transubstantiate and chaunge breade, and wine, into the blessed bodie, and blood, giuen and shedd for the sinnes of the world, and this euen our Protestants haue before acknowled∣ged, confessing that supernaturall power to haue beene in Christes Apostles then present, & Preists after them, for there is no other place in scripture, the Rule of these men, wherein such power was communicated vnto them, or Christ a Preist after the Order of Melchisedech exercised the office or Act of that preishood. So that none but they which were then consecrated Preists, which euer offer this Sacrifice in both Kindes, were present to receaue this charge of them both.

And this is directly told vs, not onely by all

Catholike writers, but Protestants with the grea∣test allowance their Religion can giue, the autho∣ritie of the supreame of their Church, by the grea∣test champion externall which euer it had, the Archbishop of Spalato which with King Iames * 1.616 and his cheifest Protestants warrant thus writeth: Ad hoc Sacerdotium promoti sunt Apostoli à Christo Domino in vltima caena, quando eis dixit: hoc facite in meam commemorationem.

The Apostles were promoted to preisthood by Christ our Lord in his last supper, when, he said to them: do this in my commemoration. And agayne: Quod consecrantes panem, orationes fundamus, * 1.617 eoque fideles pascamus, Christi Iussum facimus, qui id iniunxit, dicens hoc facite in meam commemorationem, hoc ipsum quod me nunc vidistis facere & vos facite, circa panis & vini benedictionem. Where the Apo∣stles and Preists receaued and receaue power and commaunde to consecrate bread and wine into the bodie and blood of Christ, as he then did. And we must needs so say, otherwise we haue no war∣rant in scripture, to which onely Protestants ap∣peale in such matters as Sacraments be, either to proue that Preists haue any power at all to con∣secrate, or minister this Sacrament, or that it is a Sacrament, for besides S. Paule to the Corinthians, and in the 6. Chapter of S. Iohns Ghospell, there is no place in the new testament that is by any in∣terpreted to speake of the communion vnder both kyndes. S. Paule plainely referreth himselfe to Christs Institution sette downe in the Euangelists cited.

And for S. Iohn our Protestants deny, that he speaketh of the Sacramentall and actuall recea∣uing

of this misterie. And yet he onely hath words * 1.618 that haue likelynesse of precept to communicate in both Kindes: Nisi manducaueritis carnem filij hominis & biberitis eius sanguinem non habebitis vi∣tam in vobis. Except you eate the flesh of the son∣ne of man, and drinke his blood you shall not haue life in you. And yet this is not so of Sacramentall eating and drinking the bodie and blood of Christ, for the holie scriprures and all expositours of them, Catholiks and Protestants agree, that new bapti∣zed infants, and others, martyrs all holie, and iust men shall haue, and haue life in them, though they neuer actually and Sacramentally receaue Christs flesh, and blood, and neither Catholiks nor Protestants do communicate young people, though in daunger of death, or dying. S. Paule hath no semblance of a commaundement or neces∣sitie of both Kindes, to be receaued by all. There∣fore the precept, commaund and necessitie onely concerning Preists, at holie Masse, then and there to consecrate and offer as Christ did, and com∣maunded in both Kindes, hoc facite, Catholike Preists at their sacrifice in all places most dutifully performe it; at other times, as sicknes, they com∣municate onely in one Kinde as the lay people doe.

All that is to be founde in scripture of both Kin∣des, to be receaued or haue beene receaued of all, is in S. Paule to the Christians of Corinthe, arguing that in that Church, and likely some others, both formes were receaued af all: Quicunque manduca∣••••rit * 1.619 pan••m hunc, & biberit calicem Domini indign••, ••••us erit Corporis & Sanguinis Domini, probet autem s••••••sum homo & sic de pane illo edat, & de calue bibat.

Qui enim manducat & bibit indignè iudicium sibi manducat & bibit, non dijudicans corpus Domini. Yet here is no praecept. And his words, non dijudicans corpus Domini, onely speaking against the abuse towards the bodie of Christ, not mentioning his blood which to dishonour was as greate a sinne, may make questionable, whether he there spea∣keth of the Sacramentall receauing of both by all persons or no. But if he so did, we finde in diuers other places of scripture, as they be expounded to vs, by the holie Fathers, that communion was then vsed, diuers times and in diuers places in one Kinde onely.

S. Chrisostome, S. Augustine Isychius S. Bede * 1.620 Theophilact and others so expound that act of Christ taking bread, blessing, breaking & giuing it to his two disciples, at Emaus, registred by S. Luke. Accepit panem & benedixit ac fregit & porrigebat illis.

And the scripture, our Protestants Rule, men∣tioneth not the other Kinde at all. So do the same S. Chrisostome S. Bede, Ionas Aureliensis with others expound that in the 2. Chapter of the Acts of the Apostles, erant autem perseuerantes in doctrina Apostolorum, & communicatione fractionis panis & orationibus. Where no memorie is of the other Kinde. So likewise that in the 20. Chapter of the Acts: cum conuenissemus ad frangendum panem: and whereas in the 2. Chapter of the Acts the La∣tin translation readeth, in communione & fractione panis, the Syriak text is, infractione Eucbaristiae, in breakeing the Eacharist.

And this was vsed both by the Apostles, and Apostolike Preists in this first age to minister this

blessed Sacrament to the Christians onely vnder the forme of breade. So S. Clement writeth of S. * 1.621 Peter, he himselfe being one among many others which so communicated from S. Peters hands: Petrus panem acceptum actis gratijs consccrauit, fre∣git primoque matri porrexit deinde nobis filijs. The approued Apostolike Relation of S. Andrew his * 1.622 martyrdome, written by present wittnesses in this age, doth wittnesse, that the Christians vnder him receaued the bodie of Christ vnder the forme of bread, making no mention of the other Kinde. Cuius agni immaculati, carnem posteaque omnis popu∣lus credentium manducauerit, agnus qui sacrificatus est integer perseuerat & vnius. Here all, omnis populus, so communicated. It was thus preached, and pra∣ctized by the Apostle or Apostles which preached to the Abissines, as both they, and others both Ca∣tholiks, and Protestants are witnesses, and they keepe this custome still from the Apostles vpon the feaste of the Epiphanie. Accipiunt Corpus Do∣mini sub exigui specie panis.

S. Ignatius in this age is a sufficient wittnesse, in diuers places, that it was so vsed in his time. Nemo erret, nisi quis intra altaris septa sit, priuatur pane Dei. And exorteth often so to communicate. Date operam vt crebriùs congregemini ad Eucharistiam. And telleth vs such communion bringeth immor∣talitie, is a preseruatiue against death, giueth life and expelleth all euils. Frangentes panem, quod pharmacum immortalitatis est, mortis Antidotum, vi∣tamque in Deo concilians per Iesum Christum, & me∣di••amentum omnia expellens mala.

And allthough in his epistle to the Philadel∣phians * 1.623 hee speaketh, as if this breade and cup were

giuen and distributed to all. Vnus panis omnibus confractus, & vnus calix qui omnibus distributus est, he speaketh of the giuing and distributing of them by Christ to his Apostles, vseing the tense and time past, as in Greeke is playne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and when he there speaketh of the present vse and time, he saith, there is one Eucharist, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet en∣treating * 1.624 of the Institution and as it is offered by Preists at Masse, he vseth the plarall number Eu∣charists and oblations, Eucharistias & oblationes non admittunt, and there nameth the Eucharist recea∣ued by all the flesh of our Sauiour Iesus Christ, not speaking of the other Kinde. Non confiteantur Eu∣charistiam esse carnem Saluatoris nostri Iesu Christi, quae pro peccatis nostris passa est. Calling them He∣retiks which denyed that Eucharist which was vsually then receaued in the Church in his time, to be the flesh of our Sauiour Iesus Christ, that flesh of his that suffered for our sinnes.

S. Clement, besides that he hath testified before, of reseruing and receauing this blessed Sacrament onely in one Kinde, vnder the forme of bread, he further wittnesseth, and prescribeth by and from the warrant of S. Peter, and giueth order that if any Preist should negligently minister and giue the bodie of Christ, speaking nothing of the other * 1.625 Kinde, that he was greuously to be punished. Com∣munio Corporis Domini nostri Iesu Christi si negligenter erogetur, & presbyter minora non curet admonere offi∣cia, graui anathemate, & digna humiliationis plaga feriatur. And in thes words immediately, that so ma∣ny hostes should be prepared, as shall serue the commu∣nicants (not speaking of the other Kind) and if any be

left, they shall be reuerently receaued by some of the clergie. And they which receaue the remnants of the bodie of our Lord, which was left in the Sacrary, shall fast from eating any thing after a good while, tanta in altaria holocausta offerantur, quanta populo sufficere debeant. Quod si remanserint cum timore & tremore ••l••ricorum diligentia consumantur. Qui residua cor∣poris Domini, quae in sacrario relicta sunt, consumunt, non statim ad communes accipiendos cibos conueniant, ne putent sanctae portioni commiscere cibum. And he giueth most strict charge, for the reuerent kee∣ping of that Kinde alone of this most blessed Sa∣crament, that is left and to be reserued. Iterum * 1.626 atque Iterum de fragmentis Dominici Corporis deman∣damus. And they which be the most auncient writers after this age, as Irenaeus, Origen, Diony∣sius Alexandrinus, S. Basile, Amphilochius among the greekes, and the first generall councell of Ni∣ce. Tertullian, S. Cyprian, S. Ambrose, S. Hie∣rome, S. Augustine, Paulinus prosper, the 4. councell of Carthage, the second of Towres and others both councels and learned Fathers do not onely testifie, this custome to haue euer beene continued in the Church reuerently to reserue this most honourable Sacrament, in the forme of breade, and so onely to communicate the lay Chri∣stians especially pylgryms, straungers, trauailers, persecuted and liuers in desarts, but iustifie, allowe and honour such practise and custome for holie and religious. And assure vs, as namely Tertul∣lian, S. Ciprian and S. Basile with others, that this reseruation and communion was not onely in Churches, but in priuate howses, where Preists

could not be had. Illud in persecutionis temporibus necessitate cogi quempiam, non praesente Sacerdote aut Ministro, communionem propria manu sumere, nequa∣quam esse graue, superuacaneum est demonstrare, pro∣pterea quod longa consuetudine hoc ipso rerum vsu confirmatum est: omnes enim in eremo solitariam vi∣tam agentes, vbi non est Sacerdos, communione domi seruantes à seipso communicant: in Alexandria vero & Aegypto vnusquisque eorum qui sunt de populo, vt plurimum habet communionem in domo sua. Semel enim Sacerdote sacrificium consecrante, & distribuente, meritò participare & suscipere credere oportet. Etenim & in Ecclesia Sacerdos dat partem, & accipit eam, qui suscipit, cum omni libertate, & ipsam admouet ori propria manu. Idem igitur est virtute siue vnam par∣tem accipiet quisquam à Sacerdote, siue plures partes simul.

Euagrius relateth it an hold custome in his time, vetusfuit consuetudo Constantinopoli, in the Church of Constantinople to make this reseruation, and communion in one Kinde. And in all the greeke Church at this day the sicke do communicate one∣ly in one Kinde, as in the Latin Church. Ad aegro∣tos * 1.627 panis dumtaxat species defertur.

And the Russians when they go to war carry with them this holy Sacrament in one onely Kind, and so receaue it. Consecrant pro bellantibus panem in Corpus Christi, & laicis & bella praecedentibus tra∣dunt in manus, qui cum sunt cum hoste conflicturi, illic pane illo posito seipsos ordine communicant. And yet they professe euen in the publike profession of their faith by their Ambassadours that Christs all and whole and the true Sacrament is, receaued in one Kinde. Fat••or sub altera tantūm specie totum

atque integrum Christum, verumque Sacramentum suum. And so they reserue it consecrated both for trauailers, and those that die. Quae super sunt con∣secrata, ea in vsum & peregrè euntium & morientium seruantur. No man can now question but this Ca∣tholike doctrine and custome, so Apostolicall so Vniuersall was also receaued, and vsed in Britayne, allwayes ioyning with the Catholike Church. And our most auncient brittish Authours allowed * 1.628 by our Protestants doth wittnes, that before the Christians then receaued, they prayed thus to Christ in the forme of bread, which they were to receaue. Agnus Dei qui tollis peccaca mundi mise∣rere nobis. O lambe of God that takest away the syns of the world haue mercy vppon vs. And to cite it further as Peotestants translate it. The housell is dealed into sondry parts, chewed betwene teeth: how be it neuer∣thelesse after ghostly might, it is all in euery part. Many receaue that holy body, and yet notwithstanding, it is so all in euery part, after ghostly mistery.

S. Gildas calling the holie Altare, where masse * 1.629 was said the Seate of the heauenly sacrifice, sedes caelestis sacrificij, sufficiently argueth this part of the sacrifice was not onely offered, but vpon occa∣sion kept and reserued there, for that is properly sedes a seate, on which a thing is seated and some∣time permanent, longer then the short space be∣twene consecration and communion at Masse. We finde in the second councell of Tours where were our Bishops of little Britayne, receauing both norme and Christian Religion, from hence, that Order was therein taken, for the reuerent keeping * 1.630 this blessed Sacrament in one Kinde, and so to be ministred. Vt Corpus Christi non in armario, sed sub

Crucis titulo componatur. Gregorius Turonensis confirmeth, * 1.631 that custome with that people, and exemplifieth how the holie, Bishop S. Gallus, three dayes before his death did communicate all the people in this one Kinde. Sciens S. Gallus, re∣uelante Domino, sepost triduum migraturum, conuocat populum, & omnibus confracto pane communionem sancta ac pia voluntate largitur. The like he hath in other places. We read this vse and custome in the life, and in the time of S. Patrik, and among others that so communicated one named Echen, and a King did so receaue. Accepto Corpore Christi migrauit ad Dominum.

Neuer any order of Religion in the Church of Christ especially in this westerne part of the world was more renowned then our old brittish, I rish and Scottish monkes not onely among the Brit∣tons, Saxons, in Ireland Scotland, Norway Island, but in Fraunce, Germany and Italy itselfe, and none more Religious towards this Sacrament then they, yet by their Rule and vowe they were for∣bidden to drinke wine, as we finde exemplified by approued Antiquaries in one of their cheifest mo∣nasteries, that of Lindisfarne the Nurse of so many Saincts, where King and Saint Ceolnuph entering into Religion about the yeare 733. licence was gi∣uen to that Monastery to drinke wyne or ale, they neuer drunke any before, none but milke or wa∣ter. Hoc Rege iam monacho facto efficiente data est Lin∣disfarnensis * 1.632 Ecclesiae monachis licentia bibendi vinum vel ceruisiam: antea enim non nisi lac velaquam bi∣bere solebant, secundum antiquam traditionem Sancti Aidani primi eiusdem Ecclesiae Antistitis, & mona∣chorum, qui cum illo de Scotia venerunt. These holy

men could neuer drinke the cuppe of Caluyns and our parlaments Protestants communion but being made Preists and at Masse transubstantiating wine into Christs bloode, to receaue this at that time was neuer denyed vnto them. And this custome of communicating onely in one Kinde among our primatiue Christian Britans, Scots and Irish, was so farr from being an offence, and against Christs ordinance, that as their auncient learned brittish Bishop testifieth it was miraculously approued by him. For a Church of S. Michael the Archangel in an Iland there was euery day in the hollownes of a stone neare the Church so much wyne mira∣culously prouided, as would serue all the Preists at Masse that celebrated there. Yet no prouision for any communicants spoken of. In australi Momo∣nia, * 1.633 circa partes Corcagiae, est Insulaquaedam, Ecclesiam continens Sancti Michaelis antiquae nimis & authēticae religionis. vbi lapis quidamest extra ostium Ecclesiae a dexteris, in cuius superiori partis concauitate, quo∣tidie mane permerita Sanctorum illius loci, tantum vi∣ni reperitur, quantum ad missarum solemnia, iuxta numerum Sacerdotum, qui ibi eodem die, celebraturi fuerint, conuenienter sufficere possit.

The reason of this is not onely deliuered by * 1.634 Catholike Christians, but the Rabbines before Christ also taught, that whole Christ, bodie and blood is in either forme, and so wholly receaued in one onely Kinde, as in both. In Sacrisicio quod fiet expane, non obstante quòd album sit velut lac, conuer∣tetur substantia in substantiam corporis Messiae; erit∣que in ipso sacrificio substantia sangùinis Messiae. Erunt item in sacrificio vini sanguis & caro Messiae, & eadem erunt in pane, quoniam Corpus Messiae non potest

diuidi: idque ratio postulat. Nam, si earo & sanguis diuisa essent. Distinguerentur ab inuicem. Corpus ••••••em Messia non potest diuidi, sicut scriptum est Ex∣odi 12. Et substantiam non confringetis in eo. Praeterea caro sine sanguine, & e conuerso, sunt res mortuae. Cor∣pus verò Messiae post resurrectionem quia glorificatu•• erit semper viuet.

THE XXIII. CHAPTER.

The 31. Article, being, intituled, of the one oblation of Christ finished vpon the crosse, thus examined and condemned.

THE next their 31. article, being intituled of the one oblation of Christ finished vpon the crosse: is this. The offering of Christ once made, is the perfect redemption propitiation and satisfaction for all the sinnes of the whole worlde, both originall and actuall, and there is noe other satisfaction for sinne, but that alone. Where∣fore the sacrifices of Masses, in the which it was com∣monly saide that the preists did offer Christ for the quicke and the the dead, to haue remission of payne, or guilt, were blasphemous fables and dangerous deceites. Hitherto this Protestant article.

The first part being takē in that sense the words doe giue, making Christs oblation of himselfe vpon the Crosse the perfect redemption, propitiation, & satisfaction for all the sinnes of the world, originall, and actuall, doth euacuate and take away the ne∣cessity of any Christian act internall, or externall, faith, hope, charity, repentance, Sacraments, and whatsoeuer confessed by all to be necessary to sal∣uation, * 1.635 euen by these men themselues before in di∣uers articles, as that of originall sinne that of faith,

that of good workes, those of sinne after baptisme, of Sacramēts in generall, of Baptisme, of the Lords Supper, and others. And it blasphemously conten∣deth, that all Infidels, Turkes, Tartars, Iewes, Pa∣gans and whatsoeuer misbeleeuers, and notorious sinners shall be saued by this meanes, and haue as true and certaine Title to Saluation, as the most Catholike holy and religious Christians haue, for all sinnes of the world originall and actuall being thus, as this article saith, perfectly redeemed, propi∣tiated and satisfied for, no sinne of heresie, Infide∣lity, or any wickednesse is excluded, but hath there∣by, as the words of this article be, perfect redemp∣tion, propitiation and satisfaction, and conse∣quently eternall saluation, neyther shall the deuills themselues, by this article be damned but saued al∣so, for their sinnes which they haue committed, and all they shall or can committ, are comprehen∣ded within this generall protestant circle and com∣passe of all the sinnes of the whole world, both originall and actuall. All lawes, orders, decrees, rules, gouer∣nement, and principality are needlesse, all are sure to be saued without them, and the most wicked wretch as secure as the holyest Sainct that euer was, there is noe damnation, there is noe hell at all.

This doctrine putteth downe that beastely say∣ing of Epicurus, to take all pleasure in this life, be∣cause he thought there was none after death, for this doth Breede all wantonnesse, and yet promi∣seth euerlasting pleasures in the world to come. Therefore although wee most freely doe, and are so bounde to beleeue, and professe, that the pas∣sion & merits of Christ are of infinite cure, validity, worth, and value in themselues, able to haue beene a perfect redemption propitiation and satisfaction

for all the sinnes of the whole worlde, and more then euer were shall or can be committed if Christ had so ordeyned, and sinners so applyed them by such holy Instruments, and meanes, as Sacraments and others, as he prouided and Instituted, and they which are and shall be saued, haue and will vse and apply to that end, and purpose, the meanes yet to those that doe not receaue and practise, neither Christs oblation vpon the Crosse nor any thing he did or suffered can be a perfect redemption, propi∣tiation or satisfaction for all or any sinne.

And among these necessary Instruments, meanes & applications of Christs redemption, propitiation and Satisfaction for sinners, the holy sacrifice of Masse is one, and most excellent, eminent, and ho∣norable, wherein the truely and duely consecrated Preists of Christs Church by vertue and power giuen them in their consecration, doe offer Christ for the quicke and the deade to haue remission of paine or guilt, which this article blasphemously faith, were blasphemous fables, and daungerous deceites.

And first our Protestants themselues euen King Iames the heade & cheife interpretour of their Re∣ligion and congregation whilest he liued, with his approued protestante writers, Bishops, Doctours, and others publickly priuiledged, and warranted, by cheife authoritie in their proceedings, thus con∣fesse for truth this article to be hereticall. Neither is * 1.636 the King ignorant, nor denyeth that the Fathers of the the primatiue Church did acknowledge one Sacrifice, in the Christian Religion that succeeded in the place of the Sacrifices of Moses lawe. * 1.637

The sacrifice of the Altare and vnbloody sacrifice were vsed in the primatiue Church, and the auncient

Fathers called the sacrifice of the body & blood of Christ, a sacrifice. The primatiue Church did offer sacrifice at the altare for the deade, sacrifice for the deade was atra∣dition of the Apostles, and the auncient Fathers. Aërius * 1.638 condemned the custome of the Church, in naming the deade at the altare and offerring, the sacrifice of Eucha∣rist for them: and for this his rache and inconsiderate boldnesse, and presumption in condemning the vniuer∣sall Church of Christ, he was iustly condemned.

Here we see by our Protestants themselues, that vpon a second and better consideration they graūte from our first founders in Christ, that the Catho∣like doctrine and custome so basely censured in this their Article is Orthodoxall, the Religion and tra∣dition of the Apostles, Iudgment and practise of the vniuersall Church of Christ, and that which this their article concludeth, was iustly condemned for heresie. Therefore I may be more breife in allead∣ging the Apostolike writers to such propose.

Sainct Paul witnesseth that euery high preist or * 1.639 preist is ordayned to offer Sacrifice to God for the people, omnis Pontifox ad offerenduni munera, & hostias constituitur. Omnis namque Pontifex ex hominibus assumptus, pro hominibus constituitur in ijs quae sunt ad Deum, vt offerat dona & sacrificia pro peccatis. He also with other Scriptures saith both that Christ was a Preist after this Order of Preist∣hood, and Preists of this Order should be for euer * 1.640 in the lawe of the Ghospell. Tu es Sacerdos in aeter∣num secundum ordinem Melchisedech, necessarium fuit secundum ordinem Melchisedech alium sur∣gere Sacerdotem. Translato Sacerdotio, necesse est, vt & legis translatio fiat sempiternum habet Sacerdotium. But it is also euident, both by Scripture and all A∣postolike

writers, that neither Christ, nor any Christian Preist of that Order offered any other sa∣crifice, hauing resemblance to the Sacrifice of Mel∣chisedech in breade and wine, then when Christ at his last supper offered, & gaue his blessed bodie and blood vnder those formes, and gaue then power & commaunde to his Apostles & other Preists to doe the same, as I haue aboundantly proued by the Fa∣thers of this age, and our Protestants haue so con∣fessed before.

It was also so certaine among the old Hebrues before Christ, that Christ the Messias should be such a Preist, and offer such a sacrifice and his Preists after him, and all sacrifices in the lawe should then cease and giue place vnto it, That * 1.641 Protestants themselues thus confesse it. Erat apud Veteres Hebraeos dogma receptissimum, in aduentu Messiaebenedicti cessatura esse omnia legalia sacrificia tantumque celebrandum sacrificium Thoda, & illud peragendum pane & vino, sicut Melchizedech Rex Salem & Sacerdos Dei altissimi temporibus Abrahami panem & vinum protulit. And the old Rabbines of the Iewes before Christ, euen as they are com∣mended vnto vs both by Catholike & Protestant Antiquaries, do most playnely deliuer vnto vs the same Catholike truth & as hath beene before con∣fessed by thes Protestāts, that in this holie sacrifice offered for sinnes, bread and wine are miraculously chaunged into the bodie and blood of the Messias.

Rabbi Samuel saith vpon the oblation of Mel∣chisedech * 1.642 that he sacrificed, and taught that Sa∣crifice: Actus Sacerdotij tradidit: erat ipse Sacrifi∣cans panem & vinum Deo sancto benedicto. So haue Rabbi Moses Hadarsan, and Rabbi Enachinam.

Melchisedech proferens panem & vinum, ostendit quod docuit eum Sacerdotij actum, quier at panem & vinum sacrificare. Et hoc est quod habetur in Psalmis: Iurauit Dominus & non paenitebit eum; tu es Sacerdos in aeternum secundrm ordinem Melchisedech. And Rabbi Phinees saith most euidētly, that in the time of Messias all other Sacrifices should cease, and the Messias being a Preist after the Order of Melchi∣sedech should except this alone, and this onely should be vsed in this Religion. Tempore Messiae omnia sacrisicia cessabunt, sed sacrificium panis & vini non cessauit sicut dictum est Gen. 14. & Melchisedech Rex Salem protulit panem & vinum: Melchisedech enim Rex Messias excipiet a cessatione Sacrificiorum panis & vini, sicut dicitur psalmo. Tu es Sacerdos in aeternum secundum ordinem Melchisedech. And they as manifestly testifie, that this euer continuing Sa∣crifice vnder the formes of bread and wine should be the bodie and blood of the Messias, offered by the Preists of his lawe. Panis quem dat omnibus, ipse * 1.643 est caro eius, & dum gustatur panis conuertitur in car∣nem, & erit hoc mirabile magnum.

An other saith: sacrificium quod fiet ax vino solum * 1.644 transmutabitur in substantiam sanguinis Messiae, sed etiam conuertetur in substantiam corporis eius, in sa∣crificio quod fiet ex pane, non obstante quod album sit velut lae, conuertetur substantia in substantiam corpo∣ris Messiae: erit que in ipso sacrificio substantia sangui∣nis. Ernnt item in sacrificio vini sanguis & caro Mes∣siae, * 1.645 & eadem crunt in pane. Rabbi Iudas saith: trans∣mutabitur ex substantia panis, cum sacrificabitur, in substantiam corporis Messae, qui discendit de coelis: & idem ipse erit sactificium. An other writeth: Messias erit placenta frumenti in terra. And Rabbi Salomon

witnesseth that generallie the Rabbinesse, magistri nostri exposuerunt, did so expounde these words in the 72. psalme. Erit placenta frumenti interra, in ver∣tice montium.

And that this miraculous chaunge in this sacri∣fice should be made by the power of the sacrificing Preist words by Gods extraordinary assistance. Tunc Deus misericordia implebitur, & virtute ingenti sanctorum verborum, quae ab ore Sacerdotium mana∣bunt, illud Sacrificium, quod in vnoquoque altari cele∣brabitur, in corpus Messiae conuertetur. And accor∣dingly they deliuer how vnspotted the liues of our Preists should be, which thus offer Christs body, and blood in sacrifice. Qualis debeat esse Sacerdotis * 1.646 vita, hoc sacrificium pertractantis, Dominus ipse insi∣nuat, cum de nostri temporis sacrificio, & consecrantis qualitate, ita leuit. 21. capite inquit: & sanctificabis eum, quia Carnem Dei tui ipse ••st vel erit sacrificans.

This auncient Rabbines Testimonies being so plaine and pregnant for transubstantiation of bread and wine into the body and blood of the Messias in this holy Sacrifice, as protestants haue confessed before, and their words themselues so euident, that no Catholike or Romane writer can set it downe in more manifest, or expresse termes, make also the contradictory of this Article a clearely and vnde∣niably true. To take exception to those authorities would be grosse and foolish rashnesse, for first as I haue proued already, and shall hereafter they agree with the Apostolike doctrine of this first age, and the vniuersall Church of Christ. Secondlie if they had beene counterfaite, being in Hebrewe▪ and ex∣tant in the libraries of the Iewes, they were most like to be counterfaite by them, but this had beene

to condemne themselues. Noe Christian coulde inuent and place them in their libraries. There could not be the least suspition, of such Inuention, for they were vulgarly published to the Christian world longe before the beginning of the Caluinian Sacramentarie Religion, or other impugners of this most honorable Sacrifice, and so receaued, al∣lowed and approued both by the greatest spirituall * 1.647 and temporall authoritie, euen of the Emperour giuing both power, meanes and allowance for the searching fourth, publishing and receauing those antiquities.

And Rabbi Samuel Marochianus in his booke of the coming of the Messias, de aduentu Messiae, re∣ceaued * 1.648 by all, and doubted of by none, doth inuin∣cibly proue and demonstrate the same by manie Scriptures, as the Iewes reade and allow them. He proueth it from the 109. psalme and other Scrip∣tures prouing, that the sacrifice of the Messias in the forme of bread and mine and his Preisthood af∣ter the order of Melchisedech, being to succeede the sacrifice and Preisthood of Aarō, were promised to endure for euer, and not to cease as those of Aa∣ron, were to cease, and ceased when the euer during sacrifice and Preisthood of the Messias were insti∣tuted. Attende quanta sit differentia inter sacrificium * 1.649 Aaron & Iustiistius Domini. Dixit Dominus Domi∣no meo, tu es Sacerdos in aeternum, non adtempus sicut Aaron. Item sacrificium Aaron fuerunt carnes, & sacrificium illius iusti Dominifuit panis & vinum se∣cundum ordinem Melchisedech. In quibus verbis Do∣minus per Prophetam ostendit manifestè, quoniam sa∣crificium Aaron finiretur, quando inciperet sacrificium in pane & vino, aeternaliter duraturum, eum Aaron

nō sit data aeternitas in Sacerdotio, ficuti Sacerdoti Chri∣sto. He there proueth, that if that promise of eter∣nitie in Sacrifice, and Preisthood, haue beene made by God to Moyses, which he made to the Messias, or Christ, the sacrifice and Preisthood of Moyses lawe had beene eternall, as those of Christs be, by that promise. Si Deus dixisset nostro Moist, sicut di∣xit per os Dauid, Messiae, siue Christo: Tu venies Sa∣cerdos in aeternum secūdum legem Myosi & Aaron, sta∣ret illa lex: sed dixit: tues Sacerdos in aeternum secun∣dum ordinem Melchisedech.

This he proueth also from Moyses in the 26. chapter of Leuiticus, that the Sacrifice of the Mes∣sias and his Preistood after the old Order of Mel∣chisedech being established, and published, those of Aaron wēre to end, Ad hoc sonat verbum Moysi, cum * 1.650 dixit: comedetis vetustissima veterum, per quod intel∣ligit sacrificium Melchisedech. Et iterum: & nobis su∣peruenientibus, id est, nouae legis sacrificio publicato, vetera, scilicet vestra, proijcietis. He proueth it from * 1.651 Leuiticus cap. 23. Exodus cap. 25. & numeri cap. 21. Where the sacrifice in breade & wine is set downe, and prefigured.

He proueth it from Salomon his words which the * 1.652 Apostle vseth. Hoc sacrificiū vini cum aqua mixtum p••••cherrimè & aptè describit Salomon Propheta in libro prouerbiorum cap. 9. cum dicit, Sapientia altissima com∣municauit sacrificium suum, miscuit vinum suum & parauit mensam. Quis est paruulus, veniat ad me, & insipientes comedent pan••m meum, & bibent vinum meum temperatum aqua. Quid mensa parata sapientiae altissimi, nisi altare? Quid panis & viuum mixtum, nisi sacrificium de pane & vino, & de aqua quod sit in alta∣ri? not abiliter dicit. Panem suum, & vinum suum,

perid enim innuit hoc Sacrificium gratum esse Deo, & quod ad istud conuinium tam diuinum & spirituale non vocauit patres nostros, qui erant sapientes in lege, qui erant occupati in sacrificio legis, quod etiam carnale sa∣crificium * 1.653 non dimisit nobis, sed priuauit nosilla.

He proueth it from the 17. chapter of the same booke, where the Prophet saith: melior est buccella panis cum charitate, quam vitulus saginatus cum ini∣micitia: that a peece of breade, meaning the sacrifice of the Christians, is better, then a fat calfe the sacri∣fice of the Iewes reiected: otherwise in ciuill valua∣tion it is not so. He proueth it from the Prophets Esay, and Malachie, expressely foretelling that God would reiect, and haue the sacrifices of the Iewes as abomination, and yet haue an euerlasting externall sacrifice among the gentiles. Completum ect, quod Deus dixit de nobis (Iudaeis) per hoc I saiae, vbi ait: com∣pleta * 1.654 est vindemia, & non est de caetero collectio. Et il∣lud Malachiae, non est mihi volunt as in vobis, & sacri∣ficium non accipiam à vobis. Et illud Isaiae c. 1. Sabbata * 1.655 vestra, & festiuitates, & sacrificium vestrum non ac∣cipiam, quia omnes vos estis in ira mea. Et illud Isaiae: completum est: Quid mihi multitudo victimarum ve∣strarum, quid multiplicastis mihi sacrificium de arieti∣bus, & carnibus hircorum, arietum carnes & hircorum. Non offeretis vltra sacrificium, quoniam incensum ve∣strum, & Sabbata vestra, & solemnitates vestras non recipiam à vobis, quia odit illa anima mea. Omne sacrificium vestrum cadauer foetidum. Ille qui mihi iu∣gulauerit taurum, sicut qui decollauerit hominem, & ille qui obtulerit in sacrificium hircum, sicut qui obtulit ca∣nem, & qui obtulit vinum, sicut qui offert sanguinem porci. And hereupon inuincibly thus concludeth, that God thus reiecting, & hauing in abomination

the sacrifices of the Iewes, it can signifie nothinge, els, but that he hath chaunged those grosse and carnall sacrifices into the spirituall and pure sacrifice of Christ. Sed abominatio de sacrificijs apud Deum ni∣hil aliud significat, misi mutationem sacrificij nostri (Iu∣daici) carnalis & grossi, in sacrificium istius iusti Do∣mini spirituale & subtile.

He proueth it by vnanswearable reasons, from these holie Prophets and the lawe of Moyses, first The Sacrifices of the lawe were offered in Hieru∣salem onely, and the temple there: Sacrificium nostrum non fuit acceptum, nisi in vno loco scilicet in domo sancta praetisè But the Sacrifice of the Messias among the gentiles conuerted vnto him, was by them to be offered in all nations euen from the riseing of the sūne to the setting of the same. Valde timeo ab illo verbo quod Deus fortis & gloriosus dixit peros Malachiae cap. 1. vbi sic tangit de sacrificio gen∣tium ab ortu solis vsque ad occasum, gentes offerunt sacrificium nomini meo mundum: neuer any such generally offered Sacrifice to the true God was in the worlde, but this blessed Sacrifice of Christs bodie and blood, at Masse. offered and sacrificed as that Prophet said, in omni loco sacrificatur & offer∣tur, in euery place, and not onely temple, citie, or nation. He proueth it further because the sacrifice of the gentiles conuerted to the Messias was to be receaued, when that of the Iewes was to cease, which ceased with them, soone after their cruci∣fying of Christ, their citie and temple destroyed and the Iewes captiues aboue a thowsand yeares, as this Rabbine confesseth writing 500. yeares * 1.656 synce. Deus etiam carnale Sacrificium non dimisit nobis, sed priuauit nos illo. Iam sunt mille anni com∣pleti,

quod nobis accidit, propter illum iustum in quem peccauimus. When the conuerted gentiles haue noe other external sacrifice, but this of Christs bodie and blood.

He proueth it, because the Prophet witnesseth, the sacrifice of the conuerted gentiles should be sacrificium mundum, a cleane and pure sacri∣fice in respect of the sacrifices of the lawe of Moyses, being so vncleane, that they were forced to be washed, the bellyes of the beasts offered were purged, and the places cleansed with water, when in the Sacrifice of the Messias haueing in it nothing but cleane, pure, and vnspotted things, the purest breade, wine and water, chaunged into Christs bodie, and blood his humanitie, in a spirituall and acceptable manner to God, it must needs bee this * 1.657 sacrificium mundum pure and cleane sacrifice, that was so generally to be offered to God. Deus insti∣tuit offerre panem loco carnium, & aquam mundam loco pinguedinis carnium, & vinum purum loco san∣guinis; & homo offertur spiritualiter & acceptabiliter D••o, non sicut animalia decollata per nos (Iudaeos) quae per Prophetam comparantur cadaueri putrido. Syna∣goga indiget lauare carnes sacrificiorum, & purgare ventres animalium, quae in sacrificio sacrificabantur, & lauare locum de sanguine, & pinguedine sacrificio∣rum, aliter esset horror tractare & videre. In sacrifi∣cio autem panis & vini & aquae non apparet aliquid indecens, aut turpe. Timeo de verbis per Mala••hiam Prophetam dixit Deus Synagogae: non est mihi volun∣tas in sacrificijs vestris: quia abortu solis vsque ad occasum magnum est nomen meum inter gentes, quae offerunt nomini meo sacrificium mundum. Sicut de na∣tura sua munda sunt, aqua, vinum, & forma pura de

quibus factum est sacrificium, & non indiget munda∣tione & lotione.

And if any would interpret mundum Sacrificium, the cleane sacrifice of the Prophet, to be ment as gratefull and acceptable to God, allthough no thing in sacrifice can be more acceptable to him then the bodie and blood of the Messias offered in this sacrifice, euen by this and the other Rabbines, * 1.658 yet he most clearely expoundeth how in this sense also the Sacrifice of Catholike Christians is the onely most pure and acceptable sacrifice, and they iustly by the warrant of God auoyde the Iewes now as the Iewes auoyded the gentils whilest their Sacrifice was approued by God. Apud Deum Sa∣crificium gentium est mundius quam Sacrificium no∣strum: & insuper, quia Deus priuauit nos omni sacrificio mundo, & alias docens Christianos, vt ipsi vitarent nos, (Iudaeos) ne contaminarentur sicut nos vitaui∣mus gentes omni tempore quo sacrificium nostrum fuit mundum apud Deum & acceptum.

This is proued by the Apostolike writers of * 1.659 this first age; S. Ignatius speaketh of this Sacrifice of the Christians, offerre, sacrificium immolare, and speaking in particular what it is, saith it is the bo∣die of our Lord Iesus Christ which suffered for our * 1.660 sinnes. Caro Saluatoris nostri Iesu Christi, quae pro¦peccatis nostris passa est. S. Dionisius the Areopa∣gite hath told vs before, of the greate honour, and adoration the Christians in that tyme, gaue to Christ present in this holie sacrifice, and in diuers * 1.661 particulars deliuereth the verie Order and manner thereof.

S. Clement speaketh of this holie sacrifice in many places, and setteth downe at large the whole

order, of offering it for the liuing and deade, and so expressely recordeth the custome and vse in that Apostolike tyme. Offerimus tibi Regi, & Deo se∣cundum ipsius (Christi) ordinationem panem hunc & calic••m hunc, & mittas spiritum tuum super hoc sacri∣ficium, testem Passionum Domini Iesu, vt ostendas hunc panem Corpus Christi tui, & hunc calicem San∣guinem Christi, vt qui percipiunt confirmentur in pie∣tate, & remissionem peccatorum consequantur, Christo tuo digni efficiantur, vitam aeternam adipiscantur. And againe: offerimus tihi pro omnibus qui à saeculo * 1.662 placuerunt tibi, offerimus pro populo hoc, pro virginibus, & castitatem seruantibus, pro viduis Ecclesiae, pro copulatis honorabilibus nuptijs, pro infantibus populi tui, vt neminem nostrum reijcias. Pro ijs qui in fide quieuerunt rogemus. And he there recited all sortes of people for which this most holie Sacrifice of Christs bodie and blood is offered, quick or deade, and that it is for remission of their sinnes and euer∣lasting life. In salutem nobis fiant in vtilitatem ani∣mae & corporis, in remissionem-peccatorum, in vitam futuri saeculi.

S. Iustine and S. Irenaeus allowed to haue liued * 1.663 in this age, do expound the prophesy of Malachy, as the Rabbines haue done before, they say Christ instituted and taught and deliuered it to be vsed, and the Church receauing it from the Apostles, offered it in all the world. Noui testamenti nouam docuit oblationem, Iesus Christus fieri tradidit, Ecclesia ab Apostolis accipiens, in vniuerso mundo offert Deo. S. Alexander an holie Pope, learning his diuinitie * 1.664 and offering this blessed sacrifice in this age, doth most clearely say, that in this sacrifice, Christs bodie and blood is consecrated of bread and wine,

mixed with water, that it is offered to God, so re∣ceaued from the Apostles, sinnes are thereby for∣giuen, God is therewith pleased, and his wrath pacified, because no sacrifice can be greater then this, which is the bodie and blood of Christ, and so with greatest puritie to be offered to be wor∣shipped of all, and aboue all to be reuerenced and honoured. Sacramentorum oblationibus, quae inter missarum solemnia Domino offeruntur, Passio Domini miscenda est, vt eius, cuius corpus & sanguis confici∣tur, passio celebretur, panis tantum & vinum aqua permixtum in sacrificio offerantur. Non debet enim, vt àpatribus accepimus, & ipsaratio docet, in calice do∣mini aut vinum solum, aut aqua sola offerri: sed vtrumque permixtum: quia vtrumque exlatere eius in passione sua profluxisse legitur. Ipsa verò veritas nos instruit, calicem & panem in Sacramento offerre, quando ait: accepit Iesus panem &c. crimina enim atque peccata oblatis his Domino Sacrificijs delentur▪ Talibus hostijs delectabitur, & placabitur dominus, & peccata dimittet ingentia. Nihilenim in Sacrificijs maius esse potest, quam Corpus & Sanguis Christi: Nec vlla oblatio hâc potior est, sed haec omnes praecellit. Quae pura conscientia domino offerenda est, & pura mente sumenda, atque ab omnibus veneranda. Et sicut potior est caeteris: ita potiùs excoli, & venerari debet.

This was the order, vse, and custome of Gods Church in the publike Masses thereof, deliuered by the Apostles vnto it. In the Masse of S. Peter * 1.665 and the Romane Church, thus we finde it: Me∣mento Domine seruorum tuorum, qui offerunt hanc hostiam pro seipsis, & suis omnibus, pro redemptione animarum & corporum, pro spe salutis & incolumitatis suae. So it was in the Masse of S. Iames and the * 1.666

Church of Hierusalem: Domine concessisti, vt con∣fidentes * 1.667 accederemus, ad sanctum altare tuum, & of∣feremus tibi verendum hoc & ineruentum sacrificium pro peccatis▪ nostris admitte nos accedentes ad sanctum tuum altare, vt digni simus qui offeramus tibi sacrifi∣cium pro nobis, & pro ijs quae populus per ignorantiam admisit. Fac vt oblatio nostra gratae & acceptabilis sit in propitiationem peccatorum nostrorum, & eorum quae populus per ignorantiam admisit. O Deus respice in nos, & ad nostrum hoc rationale obsequium intuere, vt de manu Apostolorum tuorum verum hunc cultum acce∣pisti.

S. Marke and the Church of Alexandria, our * 1.668 primatiue Church in Britayne here, as before, vseing it with others haue the like. Purga••or no∣strum vt corde puro tibi hoc Thimiamae offeramus, in remissionem peccatorum nostrorum, & totius populi. Offerimus rationabilem & incruentam oblationem hanc, quam offerunt tibi domine omnes gentes ab ortu solis vsque ad occasum, à Septentrione ad meridiem: quia magnum nomen tuum in omnibus gentibus, & in omni lo••o incēsum offertur nomini tu•• sancto, & sacrificium, & oblatio. So hath the Masse of S. Matthew: Do∣mine * 1.669 Deus noster oblationem meam; & omnium famu∣lorum famularumque tuarum, offerentium in nomine sancto tuo, suscipe, & pro meis & eorum peccatis fiat redemptio. So hath the Masse of S. Barnabas after∣ward * 1.670 called S. Ambrose his Masse at Millan longe time vsed in many west contryes: Omnipotens sem∣piterne Deus, placabilis & acceptabilis sit tibi haec oblatio, quam ego indignus pro me misero peccatore, & pro delictis m••••s innumerabilibus, tuae pietati offero. Off••rimus pro Ecclesia tua sancta Catholica. In the Masse of the Church of Constantinople ascribed * 1.671

first to S. Andrew the Apostle, and now called S. Chrisostomes Masse, it is offered for all: pro vni∣uerso populo ••••o. And it is the bodie and blood of Christ therein consecrated by the Preist, Christ himselfe being said to be offerer, and that is offe∣red. Propter infinitam clementiam tuam homo factus es, & Pontifex noster extitisti, & mysterij huius ac in∣cruentae hostiae Sacramentum nobis tradidisti vt om∣nium Deus. Fac me dignum Sacerdotij gratia indutum consecrare sanctum corpus tuum, & pretiosum sangui∣nem: concede à me peccatore offerri tibi haec Sacramenta. Tu enim es offerens & oblatus, suscipiens & distribu∣tus, Christus Deus noster.

These be the most auncient publike Church Masses or liturgies, which Christians do, or can alledge in their Religion, bearing the names of the Apostles themselues, and yet in euery one of them this most holie Sacrifice of Christs bodie and blood is, quite contrarie to this article, offered both for the quicke, as is manifest, and the deade also to haue remission of payne and gilt. Fac Domine vt oblatio nostra accepta sit in propitiationem peccatorum nostrorum, & inrequiem animarum eorum, qui ante nos dormierunt.

So S. Iames. Memento Domine famulorum famu∣larumque * 1.672 tuarum qui nos praecesserunt cum signo fidei, & dormiunt in somno pacis. Ipsis Domine & omnibus in Christo quiescentibus locum refrigerij & pacis in∣dulgeas, deprecamur. So S. Peter. Animabus pa∣trum * 1.673 & fratrum nostrorum qui antea in Christo fide dormierunt, dona requiem Domine Deus noster: horum omnium animabus Domine Deus noster dona requiem in sanctis tabernaculis tuis, in regno tuo, easque caelo∣rum regno dignare. So S. Marke: Memento Domine * 1.674

omnium fidelium dormientium, & in rectae fidei quies∣centium. So, and much more S. Matthew. Memen∣to * 1.675 Domine, Seruorum tuorum, & quaecumque in vita deliquerunt ignosce. Offerimus tibi rationabile h••c obseqnium pro fidelibus dormi••ntibus. So S. Andrew and S. Chrisostome after him with the consent of the Fathers both of the greeke & Latin Church, testifying it was so decreed and left by the Apo∣stles, and practised by the Church of Christ. Non * 1.676 temere ab Apostolis haec sancita fuerunt, vt in tremen∣dis mysterijs desunctorum agatur commemoratio. Sciunt enim illis inde multum contingere lucrum, vtilitatem multam. Cum enim totius constiterit populus, Sacer∣dotalis plenitudo, & tremendum proponatur sacrificium quomodo Deum non exorabimus pro his deprecantes. And, neque abs re, is, qui astat altari dum veneran∣d•• * 1.677 peraguntur mysteria, clamat: pro omnibus, qui in Christo dormierunt, & ijs, qui pro ipsis celebrant memo∣rias.

So in the Masses of S. Barnabas and S. Ambrose, S. Basile, the Syrians, Mozarabes, Gothes, Mus∣couites Armenians and all Christians before thes times. So it was in the old Masse vsed in Fraunce * 1.678 Bryta••ne and all this west part of the world from the first receauing of Christianitie here, as Hildui∣nus writing 800. yeares since, with others proue, the auncient copies thereof being then so old and worne, that they were allmost consumed with age. Cui adstipulari videntur antiquissimi & nimia vetu∣state pene consumpti Missales libri, continentes Missae ordinem more gallico, qui ab initio receptae fidei vsus in hac occidentali plaga est habitus, vsque quo tenorem, quo nunc vtitur, Romanum susceperit. These our Missals so old 800. yeares since were no new In∣uention.

THE XXIV. CHAPTER.

The 32. Article, intituled, of the marriage of Preists thus examined and condemned.

THeir next 23. Article, intituled, of the marriage of Preists: is thus. Bishops, Preists, and Dcacons are not commaunded by Gods lawe, either to vowe the estate of single life, or to abstaine from marriage: Therefore it is lawfull also for them, as for all other Christian men, to marry at their owne discretion, as they shall Iudge the same to serue better to godlinesse.

This is their whole Article, and making the on∣ly Scripture, which they meane by Gods lawe, to be the rule of Religion, it is often confuted before. And most false, prophane, and in many cases euen by their owne lawes and proceedings rebellious, trayterous, and tumultuous, to say, or write that no thinge is to be obeyed, and performed, but what is commaunded by Gods lawe or scripture, and euery priuate carnall minister may Iudge herein at his owne discretion. For by this Paradoxe all tem∣porall and ciuill lawes of Princes not commaunded in scripture, are voyde, frustrate and not to be o∣beyed, and such men and ministers against all pu∣blike rule and gouernment, may Iudge & censure, doe and practise against all or any such lawes of his true and lawfull Soueraigne King, though the wi∣sest, most Godly, and potent in the world, all com∣mon weales are layde open, to manifest, or rather certaine daunger, and destruction.

And no law of England in particular is by this article to be obeyed, except these ministers will in∣terprete

it to be commaunded by Gods laws. And so all humane lawes doe cease, and onely the lawe of God is in force and to be obeyed.

So wee must say of all Ecclesiasticall lawes also, if they be not commaunded in the law of God. all Courts, Consistories, and Tribunals, must be taken away with their Iudges, Rulers, and Gouernours, both ciuill and Ecclesiasticall, except they can proue to these men, that all their processes & proceedings are commaunded in the lawe of God.

Againe by their owne Religion this Articles do∣ctrine both for the reason it maketh, and the con∣clusion it selfe, is false: for first in their 6. Article be∣fore intituled, of testimony of holy scriptures for salua∣tiō. They haue declared that things read in scriptures or to be proued thereby are articles of faith, and requisite or necessary to saluation.

And so by these men it is allowed against this article, that although it is not commaunded by Gods lawes, or the Scripture, that Bishops, Preists and Deacons must vowe the state of single life, or abstaine from Marriage: yet if this is either reade in holy Scripture, or can be proued thereby, their Marriage is vnlawfull by their owne confession. * 1.679 Secondly the iniunctions of Queene Elizabeth no∣thing inferiour to these Articles, doe forbid all their ministers to marry, without their Bishops licence, and allowance. Therefore this article in their owne proceedings is vntrue to say, they might lawfully marry at their owne discretion, as all other Christian men might doe. And as false it is, that all other Christian men might lawfully Marry euen in these mens doctrine in this article. For if the scripture & Gods lawe did not commaunde Bishops, Preists,

Deacons or any other to vowe the estate of single life, or to abstaine from Marriage: yet they which voluntarily doe make such vowes, are commaun∣ded by Gods lawe to keepe them: redde altissmo vota * 1.680 tua. Tihireddetur vot••m. Faciamus vota nostra quae vouimus. Voue••e & reddite Domino, Vota vonebunt Domino & soluent. If a iust promise of man to man doth so stricktly binde by all lawes, how much more obligatorie and binding is the promise and vowe of man to God.

The vowes of Chastitie, Pou••rtie, and Obedience in religious men neither Bishops, Preists, nor Dea∣cons, and of women incapable of such degrees, are not commaunded in Gods lawe ynto them before they voluntarilie vowe that holie state, Yet none but monstrous men doe or can thinke but their vowes being so made, doe binde then. Thir∣dly whereas the lawe of God, and these men in their publike practicall of Religion doe say that true Marriage is holy Matrimony, an honorable e∣state, * 1.681 instituted of God, signifying vnto vs the mysti∣call vnion, which is betweene Christ and his Church: which holy estate Christ adorned and beatisied with his presence and first miracle. The so called Marriage of Protestant Bishops, Preists, and Deacons was not such in the reigne of Queene Elizabeth, by their owne lawes, but quite contrarie: the children bet∣weene such men and women, termed their wyues, were not legitimate, could not inherite either lands or honour from such a Father, the Father being a gentleman the sonne could not giue his Armes but with a bend Sinister a testimony of ba∣stardie, nor inherite anie lands he had. The woman had noe dower by their lawes, giuing it to all law∣full

wyues, So that in these pretended lawfull Mar∣riages there was nothing by their owne procee∣dings, which belongeth to the lawfull, holy, & ho∣norable matrimonie, the pretended husbands were fornicarious concubinaries, their women harlots & concubines, all their children bastards and illegiti∣mate, and in this opprobrious shamefull condition, though tolerated without further punishment they continued vntill King Iames after 44. yeares age * 1.682 of their Religiō, by his Parlament lawe made such Bargaines, men women and their children legiti∣mate, or not vnlawfull among English Protestants. 4. The Protestant lawes and Religion of England haue not taken away, or disabled the Canon lawe, in which they freelie confesse the Marriage of all such men is forbidden, and condemned, further ther * 1.683 it is contrarie to the lawe of God, as in this point it is not, but most conformable vnto vs, as is euident before, and shall be made most manifest hereafter. Therefore these Protestants supplying those places of Bishops, Preists, and Deacons may not yet law∣fullie, marrie, in their owne Iudgments, and procee∣dings, nor by the lawe of God in holie Scriptures themselues, by their exposition of them. For first it is euident in Scripture in manie places, that the vir∣ginall * 1.684 and chaste life in respect of Religion, is to be preferred before marriage, and cleargie men by the same lawe being Pastours, guides, teachers, light, and example to others, and called to the greatest perfection, it is most needfull for them, therefore if the 6. Protestant article decreeth truelie, that things read in scripture or proued thereby, are articles of faith, and requisite necessarie to saluation, they may

not by Scripture allowe Bishops, Preists, and Dea∣cons, or any of them to marrie, either by their owne discretiō, which this Article contendeth, or by their pretended Bishops allowance, by their Iniunction, noe Protestant Article or Iniuctiō can be of greater authoritie, then the lawe of God, & Christ himselfe, our high Preist, and Sacrifice, a most pure Virgin, and sonne according to his humanitie of the most immaculate Virgin, who often in holy Scripture calleth vpon all Preists to followe him. And promi∣sing to heare the petition of all that duely aske, cal∣leth vpon vs embrace Virginitie. Sunt eunuchi, qui * 1.685 seipsos castrauerunt propter regnum caelorum. Qui potest capere capiat. He telleth vs by his Apostle, virginitie and chastitie are more pleasinge to him, and better for them that serue him, especially in sacred fun∣ctions, then the married life. Dico non nuptis & vi∣duis: * 1.686 bonum est illis, si sic permaneant, sicut & ego. Qui sine vxore est, solicitus est quae Domini sunt, quomodo placeat Deo. Qui non iungit matrimonio virginem suam melius facit. And these virgins, be they which fol∣lowed * 1.687 Christ in this life and doe soe in heauen. Hi sunt qui cum mulieribus non sunt coinquinati. Vir∣gines enim sunt. Hi sequuntur agnum quocunque ierit.

This chastitie could not soe virginallie and per∣petuallie be kept by the Preists of Moyses lawe being onely of one tribe, the tribe of leui, and so could not be without marriage to keepe a successiō in that tribe, yet although their Sacrifices and ser∣uing God were then vnperfect, in respect of those in the lawe of Christ, and they serued not conti∣nuallie in the temple, and at the altare, as Christian Preists daylie doe, but by their turnes and succee∣ding times, yet when their times and turnes of ser∣uing

in the temple came, they left their wyues a•• * 1.688 their contrie howses in their tribe, and they in Hie∣rusalem during their time of sacrifice, and seruic•• there, performed it in holy chastity, euen from thei•• wyues, And after knowledge of their wyues, be∣fore they might serue at the altar, were to be san∣ctified: & ne appropinquetis vxoribus, was in some cases generally commaunded. No Preist might marrya dishonest woman. Scortum & vile prostibu∣lum non ducet vxorem, nec eam quae repudiata est a ma∣rito, quia consecratus est Deo suo, & panis propositionis offert: sit ergo sanctus, quia ego sanctus sum, Dominus, qui sanctifico vos.

The high Preist might Marrie none but a vir∣gin. Virginem ducet vxorem. Neither was it lawful•• in that vnperfect, figuratiue, and marrying lawe either for Preist or other euen in need, not chaste, to eate things sacrificed, as in the rase of Dauid, and his company coming to Abimelech the high * 1.689 Preist for releife and succour, who hauing no∣thing to releiue thē with, but the sacrificed breade, would not giue it vnto them, but first examining them, whether they had abstained from women, si mundi sunt pueri, maximè à mulieribus. And Da∣uid answeared they were. Et respondit Dauid Sa∣cerdoti & dixit ei: & quidem si de mulieribus agetur, continuimus nos ab heri & nudius tertius, quando egre∣diebamur, & fuerint vasa puerorum Sancta. And the Preists which did eate this sacrificied breade, and other oblations were absent from their wiues seruing in the Tabernacle, and temple, at such ••i∣mes in chastitie. And S. Epiphanius saith, tha•• * 1.690 Moyses himselfe the giuer of that lawe, did euer after he was called to be a Profete, absteyne from

his wife, Postquam prophet auit moyses, non amplius co••••••••ctus est vxori, non amplius liberos genuit: habet enim vitam domino vacantem, vacare autem domino non potest, qui marits officio fungitur.

Therefore seing the Preists of the lawe though marryed, all wayes when they went to serue in the temple were sanctified; and lyued chaste, and the continuall state of Seruing God, especially in a more perfect lawe, doth continually require such puritie, and chastitie, of life, rightly doth S. Am∣brose, and other holie learned Fathers, euen from hence conclude by the lawe of God against this Article, that Christian Preists euer conuersant in and executing their sacred offices, must lyue in perpetuall chastitie. Veteribus idcirco concessum est * 1.691 Leuitis & Sacerdotibus vxores ad vsum habere, quia multum tempus otio vacabant à ministerio, aut Sacer∣dotio. Multitudo enim erat Sacerdotum, & magna copia Lcuit arum, & vnusquisque certo tempore seruie∣bat ceremonijs, secundum institutum Dauid. Hic enim viginti & quatuor classes, constituit Sacerdotum, vt vicibus deseruirent. Vnde Abia octanam classem ha∣buit, cuius vice Zacharias fungebatur sacerdotio, ita vt tempore quo, non illos contingebat deseruire altari, domorum suarum agerent curam. At vbi tempus im∣minebat ministerij, purificati aliquantis diebus acce∣debant ad templum offerre Deo. Yet these Preists continued a yeare together in this seruing of God, neuer going to their wyues, or howses: priscis tem∣poribus de templo Dei Sacerdotes anno vieis suae non discedebant, sicut de Zacharia leginius, nec domum suam omnino tangebant.

And the number of them was so greate that ser∣uing but in one place, it euer had thowsands there,

as the scripture witnesseth, assuring there were founde in the time of Dauid 38000. Leuits, aboue * 1.692 the age of 30. yeares appointed by their turns, to serue in the temple. Numer ati sunt Leuitae à triginta annis, & supra: & innenta sunt triginta octo millia virorum. Ex his electi sunt, & distributi in ministe∣rium domus Domini viginti quatuor millia: praeposi∣torum autem & Iudicum sex millia. Porro quatuor millia Ianitores: & totidem psaltes canentes Domino in organis. Et distribuit eos Dauid per vices filiorum Leui.

This persuading these learned Fathers, that cha∣stitie was so generally requisite, exacted by the lawe of God, in so many thowsands of Preists du∣ring the execution of their offices so longe time together induring, they conclude from hence by the lawe of God, that the Preists of the lawe of Christ fare more perfect, and holie, and being at all times and places bound to the exercise of their sacred functions, not to be borne of one tribe alone, nor to be either the twelueth part of the people, as in that lawe, or the hundreth of true beleeuers should lyue in perpetuall chastitie. Quanto magis * 1.693 his Sacerdotes & Leuitae pudicitiam ex die ordinationis suae seruare debent, quibus vel sacerdotium vel mi∣nisterium sine successione est, nec praeterijt dies, qua vel à sacrificijs diuinis vel à baptismatis officio vacent?

The holie Fathers conclude the same necessitie of chastitie in Preists, from the words of S. Paule, how the vnmarryed man is free, and fitte for the seruice of God. Qui sine vxore est, solicitus est quae * 1.694 Domini sunt, quomodo placeat Deo. But the marryed otherwise. Qui autem cum vxore est, solicicus est quae sunt mundi, quomodo placeat vxori. And shew∣eth

the bonde and debt betwene marryed people, to hinder their seruing of God. Nol••••e staudare in∣uicem, nisi forte ex consensu ad tempus, vt vacetis orationi. Therefore they conclude that Preists all∣wayes * 1.695 bounde to the seruice of God, are allwayes bounde to chastitie. Certum est quia impeditur sacri∣ficium indesinens ijs, qui coniugalibus necessitatibus seruiunt. Vnde videtur mihi, quòd illius est solius offerre sacrificium indesinens, qui indesinenti & per∣petuae se deuouerit castitati.

The perpetuall and neuer ceasing Sacrifice a∣mong Christians requireth perpetuall chastitie in them, that offer it. And this to be so is ordeined by the lawe of God. Diximus nuptias concedi in in Euangelio: sed tamen easdem in suo officio perma∣nentes, praemia castitatis capere non posse. Quod si indignè accipiunt mariti, non mihi irascantur, sed scripturis sanctis, imò Episcopis, & Presbyteris & Diaconis, & vniuerso choro sacerdotali & leuitico, qui se nouerunt hostias offerre non posse, si operi seruiant coniugali. Neyther need we the consent of Fathers, and antiquitie, in this exposition of the lawe of God, but onely to insist vpon the verie words and letter of the scripture in the new testament, it is allowed by our Protestants, & both in the Greeke and Latin text interpreted, and translated by their owne Greeke and Latin lexicons, and Dictiona∣ryes, and comparing places one with an other, being their Rules and directions in expounding scripture, we finde S. Paule to say, oportet Episco∣pum * 1.696 esse, A Bishop must be among other necessa∣rie proprieties, and conditions, continentem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which absteineth and keepeth himselfe especially from haunting women, continent, chaste. So he

saith in an other epistle: oportet Episcopuni esse a * 1.697 Bishop must among other laudable qualities, be pudicum, chaste, shamefast, honest. Thus our Pro∣testant Lexicons and Dictionaries do transtate.

And in the same place to contradict this Arti∣cle in all he saith likewise of Deacons as of Bis∣hops and Preists Diaconos similiter pudicos, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Deacons must be likewise chaste, as Bishops, and Preists. And this he wittnesseth in both places, allthough the man now called to holie Orders was marryed before. As diuers were in that tyme, the pagan lawe, in the Empire espe∣cially, debarring the vnmarryed and wanting children to be heyres, being in force vntill it was taken away by Constantine the greate and good * 1.698 Christian Emperour, as hard and wicked. Dura sanè contra infaecundos lex: quae illos tanquam scelus aliquod admisissent, graui supplicio afficiebat.

The Apostolicall Fathers of this first age are wittnesses against this Article in the canons ascri∣bed to the Apostles, onely such as were in infe∣riour * 1.699 orders were permitted to marry. Ex his, qui caelibes ad clerum peruenerunt; Iubemus vt Lectores tantum & Cantores, si velint, nuptias contrahant. S. * 1.700 Ignatius writeth of, and saluteth the holie colledge of Preists, in this time, in the Church of Antioch as in other places liuing in chastitie, as also the Deacons did. Saluto sanctum praesbyterorum colle∣gium, and placeth his predecessour S. Euodius Bis∣hop there, among the holie Virgins.

So did the Deacons also liue in perpetuall cha∣stitie, * 1.701 as he exemplifieth in S. Heron, Deacon of Antioch to succed him in his Episcopall dignitie there. Teipsum castum custodi, vt Christi babita∣culum,

Templum Christi es, Spiritus es instrumentum. Tu introduces & educas posthac populum Domini qui ••st Antiochiae. Saluto sanctos Condiaconos tuos. He * 1.702 which teacheth that preisthood is the highest di∣gnitie, Sac erdotium est omnium bonorum quae in homi∣nibus sunt Apex: and their Sacrifice, the sacred bodie and blood of Christ, and they which offer it, and performe the other sacred functions, are to be most perfect, in the most holie estate: and virgini∣tie and chastitie, are to be preferred before the mar∣ried life vxores maritis subditae sint in timore Dei, * 1.703 Virgines Christo, in puritate, id quod praestantius est amplectentes, vt liberiùs diuinam legem meditentur, virgines solum Christum in precibns vestris ante ocu∣los habete, & patrem illius illuminatae à spiritu, must needs so much as he can, ioyne them together in this most holie and sacred calling, as he doth.

S. Clement assigneth such to be admitted to holie orders as are vnmarried, or if married, neuer kept company with their wiues, and if any such shall after his ordination haue knowledge of his wife, though married before, he shall not be admitted to execute his sacred function, but onely the infe∣riour offices, as of the dorekeeper, and such. Ad * 1.704 Dominica ministeria tales eligantur, qui ante ordina∣tionem suam coniuges suas non nouerint. Quòd si post ordinationem ministro altaris contigerit proprium vxoris cubile inuadere, sacrarij non intret limina, nec sacrificium portet, nec altare contingat, nec ad Domi∣nici Corporis portationem accedat, nec aquam Sacerdo∣tibus ad manus porrigat, nec vrceum siue calicem ad altare ferat; sed ostia forinsecus claudat, & minora se∣ctatur officia. He vtterly disableth, in the name of the Apostles, that any Bishop▪ Preist, or Deacon

vnmarried at their consecration, should marrie after. Episcopum & Presbyterum ac Diaconum dici∣mus * 1.705 vnius vxoris debere constitut, siue viuant eorum vxores, sine decesserint: non licere autem eis qui post ordinationem sine vxore fuerint, ad nuptias transire. Where he expoundeth that saying of S. Paule of a Bishope or Preiste being husband of one wife, to be vnderstood of such, before consecration, as Ca∣tholiks now doe against Protestants, as he also doth before in the second booke of Apostolike * 1.706 constitutions.

And to auoyde all suspition and occasion of breach of chastitie in such persons, no woman alone without an other, and shee a consecrated Diaconissa was permitted to come vnto them. Sine * 1.707 Diaconissa nulla mulier accedat ad Diaconum vel Epis∣copum. And this was not onely taught by the Apo∣stles, and Disciples of Christ, but practised also in themselues.

Tertullian neare the Apostles time, writeth, * 1.708 that he could not finde, that any of them but S. Pe∣ter onely, was married. Petrum solum inuenio mari∣tum per socrum. Caeteros cum maritos non inuenio, aut spadones intelligam necessè est, aut continentes. S. * 1.709 Ignatius in some copies seemeth to hold that not onely S. Peter, but S. Paule also and some others of the Apostles were married men, vt Petri & Pau∣li & aliorum Apostolorum, qui nuptijs operam dede∣runt. But in the most auncient Manuscripts of S. Ignatius, this is not founde, and by the word alio∣rum, he neither doth, nor can meane by any copie in his owne opinion, that all the other Apostles were married, for immediately before he proueth that S. Iohn both the Euangelist and Baptist, were

perpetuall Virgins. Virgines solum Christum prae oculis habete, sicut Ioannes Baptista, sicut dilectissimus discipulus, qui in castitate de vita exierunt. And S. * 1.710 Paul for himselfe hath proued before, that he was either vnmarried, or a wydower then liuing in chastitie. Dico non nuptis & viduis, bonum est illis, si sic permanserint sicut & ego. And S. Ignatius hath * 1.711 sufficiently before proued the chastitie of clergie men, after ther calling, whether Apostles, Bishops Preists, or Deacons, and in this very place deliue∣reth in particular, that S. Euodius who succeeded S. Peter at Antioch, & S. Clement his Successour at Rome, and S. Timothy and S. Titus to whome S. Paule gaue so strict charge before, of chaste clergy men, lyued and dyed pure Virgins. And neuer denyeth, that either S. Peter or any other Apostle supposed by any man to haue beene mar∣ried did forsake their wiues, and liued in chastitie, after they were called to be Apostles. Which both holy scriptures & fathers inuincibly proue vnto vs.

S. Peter speaketh in the name of all the Apo∣stles, that they had forsaken all things, & followed Christ: Ecce nos reliquimus omnia & secuti sumus * 1.712 te. And expected reward for so doing. Quid ergo erit nobis? Among all things forsaken for Christ, wiues the most neare and deare to married men among temporall matters, must needs be compre∣hended, if they or any of them were Married. And Christ himselfe so expoundeth that speach of S. Peter, putting wife vxorem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the things which S. Peter, and the Apostles had for∣saken for his seruice, and were therefore to receaue eternall reward. Centuplum accipiet & vitam aeter∣nam possidebit.

So S. Hierome and other fathers expounde this * 1.713 scripture, assumpti in Apostolatum, relinquunt offi∣cium coniugale. Apostoli vel Virgines, vel post nu∣ptias continentes. The like haue the Greeke Fa∣thers S. Chrisostome, S. Basile, S. Epiphanius, Eu∣sebius, and others: wittnessing not onely that the Apostles liued thus in chastitie, but among the Iewes the Essaei liued in chastitie vxores non ducunt. And all that serued in the temple remained in cha∣stitie, vbi nocte ac die Sacerdotes castè versantur, nunquam in templo vinum bibentes. All that write of the lyues of the Apostles giue testimonie to this. So it was with the 7. Deacons, except Nicolaus that fell to wantonnesse. So of the Euangelists not A∣postles, so of the 72. Disciples of Christ. So with all we finde in Antiquities to haue beene Bishops Preists or Deacons in the vniuersall world in this first Apostolike age, they were all either vnmar∣ried, or absteyning from their wyues which they had before their conuersion. We finde the names and liues of very many such clergie men both in Greeke and Latin Authours, we finde not any one but such as liued and died in chastitie, in any appro∣ued authour. Their names and number are to greate to be particularly remembred. It will be sufficient for this time and place to make mention onely of them, which ruled in the cheefest Sees, and were a rule to the rest.

To begyn with Hierusalē when Christianitie be∣gan * 1.714 S. Iames, S. Symeon, S. Iustus, renowned for puritie and chastitie. And after S. Iames and the A∣postles death, S. Iohn the Apostle, Euangelist and Virgin, ruled all the Churches of Asia vntill the end of this age, totus Asiae fundauit rexitque Ecclesias.

The Church of Alexandria gouerned by S. Marke the Euangelist directed thither by S. Peter, S. Ani∣zanus or Anianus or by some Ananus and Abilius in this time is renowned for chastitie, and all reli∣gious conuersation both by Iewes and Christians. In the commaunding See of Antioch after S. Peter, who as before forsooke his wife, & all, for the loue of Christ, the pure and chaste remembred S. Euo∣dius, and after him that greate and most continent commender and aduancer of virginitie, and chasti∣tie S. Ignatius, gouerned vntill the end of this age. * 1.715 He sufficiently, besides that is cited from him be∣fore, euidently testifieth that all Preists then liued in chastitie, and so were bound to doe: eas quae in virginitate degunt in pretio habete, velut Christi Sa∣cerdotes: viduas in pudicitia permanentes, vt altare Dei. The See of Rome is confessed euen by Pro∣testants to haue beene the highest Rule in the whole Latin Church, and all this west part of the world. Yet we finde none but professours of cha∣stitie there, S. Peter, S. Linus, S. Cletus and S. Clement in this time. Of S. Peter I haue said be∣fore, which will also testifie for S. Linus, which was his next Successour both in dignitie, and holie chastitie, as that Church, place, and time then re∣quired, and the miraculous sanctitie of his life, ca∣sting out deuils and raysing the deade proue, with his consecrating of many chaste Preists and Bis∣hops, and decreeing, that noe woman might vn∣uealed * 1.716 enter the Church, so honouring and main∣taining chastitie, as both Catholiks and Prote∣stants confesse Linus presbyteros 18. & Episcopos 11. sacris initiauit. Mulierem nisi velato capite ingredi templum prohibuit, mortuos suscitauit.

S. Cletus likewise after him liued in the same * 1.717 manner, and ordeyned 25. Preists in such order as S. Peter had directed to be professours of chastitie, as is proued before, this both Catholiks and Pro∣testants acknowledge. Is expraecepto Principis Apo∣stolorum in vrbe viginti quinque presbyteros ordi∣nauit.

Of S. Clement his chastitie I haue spoken be∣fore from S. Ignatius, putting him in his catalogue * 1.718 of chaste Virgins, and stiling him most blessed Clement the scholler of S. Peter and S. Paule, Beatissimus Clemens Petri & Pauli auditor, who taught him and all such their schollers and Disci∣ples preistly chastitie as before, and as S. Clement himselfe is a wittnesse from S. Peters owne words, the chastitie of S. Clement was one of the motiues which caused S. Peter to designe him to that great * 1.719 pastorall dignitie. Quem prae caeteris expertus sum Deum colentem, homines diligentem, castum &c. This holie chaste Pope is further wittnesse, that his Ma∣ster S. Peter did giue him power, and charge to send such worthie Bishops, where S. Peter had not ordeyned the like before. Episcopos per singulas ci∣uitates, * 1.720 quibus ille non miserat perdoctos & prudentes sicut serpentes, simplicesque sicut columbas iuxta Do∣mini praeceptionem mi••tere praecepit, quod facere inchoa∣uimus, & domino opem ferente fa••turi sumus. And expressely nameth Fraunce, Spayne, Germany, Italy, and sufficiently proueth the same of this our greate Britayne, and other contryes in this part of the world. Aliquos ad Gallias, Hispaniasque mitte∣mus, & quosdam ad Germaniam & Italiam, atque ad ••eliquas gentes dirigere cupimus.

These other nations in these parts besides Italy

Germany Spayne and Fraunce must needs include Britayne also. And to omitte other nations here remembred, we finde both in our owne and the historians and Annals of Gallia now Fraunce, that this virginall Bishop and Pope, by direction of that his chaste Master and predecessour S. Peter sent very many such chaste Bishops with such their Preist, and Deacons thither. Anno gratiae 94. Cle∣mens * 1.721 Romanae Sedis Episcopus ad locandum in Gallijs fidei fundamentum industrios ac magnificos viros de∣stinauit. Parisiensibus Dionysium, Siluanectensibus Ni∣casium, Ebroicensibus Taurinum, Arelatensibus Tro∣phinium, Narbonensibus Paulum, Tholesensibus Satur∣ninum, Aramicis Astremonium, Lemouicensibus Mar∣tialem, Turonicis Gratianum, Cenomannicis Iulianum, Beluacensibus Lucianum, Ambianensibus Firmium, Lugdunensibus Photinum. Per quos innumera multi∣tudo hominum ab Idolorum cultura recessit.

Many more holie Bishops with their Preists and Deacons are remembred in the Annals of Fraunce to haue preached therein this time. And not the least suspition left in any antiquitie, but they all liued perpetually in chastitie. And they which haue left any thing written behind them, that is still extant, as S. Martial, and S. Diony••ius the A∣reopagite conuerted by S. Paul testifie so much for themselues and the rest both in Fraunce or where∣soeuer in this time. S. Martial making the preistly * 1.722 life and state most excellent of all others, teacheth vs plainely that the viduall life is better then mar∣riage, and that of Virgins most perfect like to that of Angels. Vltra hunc (matrimonij) gradum homini licitè concessum, viduitatem in praemio maiori consti∣tuit Dominus. Sed & t••rtium excellentem gradum

honestatisin virginitate demonstrauit nobis perfectum, & per omnia similem angelicae dignitati. And he thought the chaste life to be so fitte, & requisite for the more perfect seruing of God, that euen princes then, & not onely clergy men embraced it to that holy end. So he writeth of the Queene or Princesse Valeria, though espoused, how shee had professed virginitie by his preaching Virgo Valeria Sponsa Re∣gis caelestis per meam praedicationem virginitatē mentis & corporis Deo deuouerat. And of King or Prince Ste∣phen: pro suauitate praemij futuri illectus, copulam carnalium nuptiarum deuitauerit per meam praedica∣tionem: quatenus liberior Deo famulari possit.

S. Dionysius is most playne in this matter, and * 1.723 setteth downe the very manner how chastitie was professed before the Bishops, in that time, and how that such in respect of others were cheifly called Therapentae, cultores, the perfect worshippers of God, euen by the Apostles themselues, Sancti prae∣ceptores nostri diuinis eos appellationibus sunt prosecuti. So both he and they must needs teach, that Bis∣hops, Preists, and Deacons euer conuersant about most sacred things, were to liue in chastitie. So we * 1.724 must needs say of Britayne: first because we finde that S. Peter admitting onely men of chastitie to thes holie Orders, as before, did first, consecrate our first Bishops Preists and Deacons here, A∣pud Britannos Ecclesias constituit, Episcoposque & Praesbyteros & Diaconos ordinauit. Secondly if any were wanting after, they were, as before, sup∣plyed by S. Clement, onely allowing such to those sacred offices. Thirdly, all those whose na∣mes be preserued to haue beene Bishops, in, or of this nation, as S. Aristobulus, S. Mansuetus, S.

Beatus, S. Ioseph sonne of S. Ioseph of Aramathia which buryed Christ, and some others by some writers, are so remēbred by the Antiquities where we finde, that there is not the least suspition but they continually liued in virginall or chastelife. If this Aristobulus was the same which Metaphra∣stes * 1.725 writeth, to haue beene Father in lawe to S. Peter, the scripture wittnesseth his wife remayned in Iury so farre distant from him in Britayne, if shee liued so long.

S. Mansuetus liued a collegiall life with onely Preists, and clergy men, no women with them, and was consecrated by S. Peter the Apostle, hauing before forsaken contrie, kindred verie noble ex no∣bili prognatus familia, men, women and all for the loue of Christ. S. Beatus of noble birth here in Btitayne, both by Catholike & Protestant An∣tiquaries forsooke all, and went to Rome and there with an other Britan whose name is not perfectly remembred, one calleth him Achates, was con∣secrated, and was so chaste, that except when he preached he seldome or neuer saw women one or other, liuing a solitary single Eremiticall life.

Of S. Ioseph sonne of S. Ioseph said in the ol∣dest monuments and antiquities of that holie com∣pany to haue beene miraculously by Christ him∣selfe consecrated, or at the least elected and desi∣gned a Bishop, and the rest of that sacred company, Preists, Deacons, or whatsoeuer, it is most euident they liued, and died in perpetuall chastitie, in the Iland Aualan, all Antiquaries, Catholiks and Pro∣testants confesse, that King Aruiragus gaue the place onely to those holy men, it was to them onely confirmed by the two next following Kings

Marius and Goillus, celles were made onely for * 1.726 them, there they liued alone, they left no children, or posteritie after them, and the place of habitation was so desart, and desolate, when S. Damianus and Phaganus were sent hither by Pope Eleutherius in King Lucius his time the next age, that their place of dwelling was become a denne for wylde beastes. Caepit idem locus esse ferarum latibulum, qui priùs fuerat habitatio Sanctorum.

Therefore we are enforced by the authorities of Scripture, tradition, the whole Church, Geeke and Latin, the Apostolike age and writers, and all warrant in religion, to conclude that the doctrine of this article is false: that Bishops, Preists and Dea∣cons may lawfully marry at their owne discretion. And verie vainely our Protestants singularily alledge, for their defence from Socrates the historian, that Paphnutius dissuaded the Fathers of the first Nicen councell, not to decree that Bishops, Preists, and Deacons might not keepe companie with their wyues, which they had marryed when they were lay men: vt qui essent sacris initiati, sicut Episcopi, Presbiteri, Diaconi, cum vxoribus, quas cum erant Laici, in matrimonium duxissent, minimè dormirent. But it should suffice, that they which were vnmar∣ried when they were called to the clergie, should according to the old tradition of the Church ab∣stayne afterward from marriage: vt qui in clerum ante ascripti erant, quam duxissent vxores, hi secun∣dum veterem Ecclesiae traditionem, deinceps à nuptijs seabstinerent. For here the marriage of such men, and this Article, is plainely condemned by their owne Authour, and the old Apostolike tradition in the Church.

And this is confirmed by aboue 200. Later Bis∣hops * 1.727 of the Greeke Church itselfe, testifying it was the doctrine and tradition of the Apostles, that among those of the cleargie none but Lectours and Singers might marrie, and they accordingly de∣cree, that no Subdeacon, Deacon or Preist may marrie, and if he should he must be deposed. Quo∣niam in Apostolicis Canoibus 〈◊〉〈◊〉 est, torum qui non ductâ vxore, in clerum promouentur, solos lectores & cantores vxorem posse ducere: & nos hoc seruantes, decernimus, vt deinceps nulli penitus Hypodiacono, vel Diacono, vel Presbytero post sui ordinationem, con∣ingium contrahere liceat: Si autem hoc facere ausus fuerit, deponatur. And this is their vse and practise to thes dayes.

The other clause of Paphnutius opinion, about Bishops, Preists, and Deacons married before their consecration, not to be barred from such their for∣mer wiues, married vnto them when they were lay men, by any expresse lawe to be made by that councell, if it be truely related, nothing concerneth this article, onely speaking of Marriage of such men after holie Orders taken, and not when they were lay men. Yet that citation of Sacrates in this poynt wanteth not suspition of vntruth. For the same Socrates speaking vpon his owne certaine * 1.728 knowledge, affirmeth it was the receaued custome in Thessalia, Macedonia, and other parts of the Greeke Church, that if a clergie man kept com∣panie with his wife, that he had married when he was a lay man, he was to be degraded. Ipse in Thes∣salia consuetudinem iuualuisse noui, vt ibi qui clericus sit, si cum vxore, quam eum esset Laicus ducebat, post quam clericus factus sit, dormierit, clericatu abdieatus

sit, eadem consuetudo etiam Thessalonicae, & in ••a∣cedonia, & in Hellade seruatur. And saith, that all the renowned Preists and Bishops also in the easte ab∣steyne from such wiues. Omnes illustres presbyteri in Oriente, & Episcopi etiam, ab vxoribus abstinent.

And he confesseth, that the absteyning of cler∣gie * 1.729 men from the•••• formerly married wiues, when they were lay 〈◊〉〈◊〉 was so religious, iust, and ne∣cessarie, in the Iudgement of the whole generall councell, that they determined to make a decree and canon thereof: visum erat Episcopis legem in Ecclesiam introducere: vt qui essent sacris initiati, sicut Episcopi, Presbiteri & Diaconi, cum vxoribus, quas cum erant Laici, in matrimonium duxissent, mi∣nimè dormirent. And it seemeth by the Arabike * 1.730 copie of that councell▪ that this or the equiualent lawe and decree was then made: si vxorem duxit, & adhuc vxor viuit, & cum eo habitat, debet imponi duplex panitentia. Idem seruandum de Diacono.

And the third of those canons of this councell which both Catholiks and Protestants commonly receaue, forbiddeth all Bishops, Preists, Deacons, * 1.731 and clergie men to dwell with any woman, but their mother, sister, grandmother, or Aunt, sister to their father or mother. Nisi fortè mater aut So∣ror aut auia, aut amita, aut matertera sit. And the se∣cond councell of Arles held about the same time, in the dayes of S. Syluester Pope, and Constantine Emperour, plainely forbiddeth all cohabitation or meeting with wiues married before, vnder payne of excommunication. Si quis de clericis à gradu * 1.732 Diaconatus in solatio suo mulierem praeter auiam, ma∣trem, sororem, filiam neptem, vel conuersam secum vxorem habere praesumpserit, à communione aliena••

habeatur. Here the wife marryed before except conuersa professing chastitie as the husband now doth, is forbidden his companie, and he from her, and most plainely in the canon before, a married man is disabled to be a Preist, except promising and professing chastitie. Assumi ad Sacerdotium non potest, in vinculo coniugij constitutus, nisifuerit pro∣missa conuersio. In this councell our Archbishop * 1.733 of London Restitutus, was present, and subscribed vnto it for this Kingdome, which with Fraunce where this councell was kept, Spayne, Italy, and other contries of the west presently receaued the Nicen councell.

Eusebius Caesariensis present at the councell of * 1.734 Nice, and writing after it, is plaine that married men receauing holie Orders were bounde to cha∣stitie. Oportere dicit sermo diuiuus, Episcopum vnius vxoris virum esse. Veruntamen eos, qui sacrati sint, atque in Dei ministerio cultuque occupati; continere deinceps seipsos à commercio vxoris decet. And S. Epiphanius also a grecian and liuing at that time, and writing in that age, testifieth plainely, that the holie Church of God, where the canons were sin∣cerely kept, did admitt none to be eyther Bishop, Preist, Deacon or Subdeacon but such, as absteyned from their wiues if marryed before, or in single and chaste life. And if it was otherwise vsed in any place wheresoeuer, it was an abuse, this being the custome of the Church di∣rected by the holie ghost euer from the beginning, that Ecclesiasticall men, married, or not married should euer liue in chastitie. Adhuc viuentem & liberos gignen∣tem * 1.735 vnius vxoris virum non suscipit sancta Dei Ec∣clesia, sed eum qui se ab vna continuit, aut in vidui∣tate vixit, Diaconum & Presbiterum, & Episcopum

& Hypodiaconum: maximè vbi sinceri sunt Canones Ecclesiastici. At dices mihi, omnino in quibusdam locis adhuc liberos gignere, & Presbyteros, & Diaconos, & Hypodiaconos. At hoc non est iuxtae Canonem, sed iuxta hominum mentem, quaeper tempus elanguit. Nam quod decentius est, id semper Ecclesia per spiritum san∣ctum bene disposita videns, statuit apparare, vt cultus diuini indistracti Deo perficerentur. And he maketh this a commaundement in scripture. Si populo prae∣cipit * 1.736 Sanctus Apostolus, dicens, vt ad tempus vacent orationi: quanto magis Sacerdoti idem praecipit? vt indistractus sit, inquam, ad vacandum secundum Deum Sacerdotio, quod in spiritualibus necessitatibus ac vsi∣bus perficitur.

But if we should allowe, which these holy Fa∣thers both of the Greeke & Latine Church would not doe, that the chastity of Bishops, Preists, and Deacons is not commaunded in scriptures, but that the scriptures onely commend it for the more per∣fect and better duly to execute those sacred fun∣ctions, as all both Catholiks and Protestants agree, it is without question, that the vniuersall Church of Christ hath euen by these Protestants most reli∣giously decreed, and commaunded Ecclesiasticall men to liue in chastity. And they contradict and condemne themselues herein, in their next article * 1.737 but one in these words: 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 o∣penly, as hee that offendeth against the common order •••• the Church.

Therefore the continent and chaste life, and pro∣fession

of the Cleargie being confessed by all both Catholiks, and Protestants; not to be repugnant to the word of God, but most conformable vnto it: And both commaunded, generally receaued, ap∣proued * 1.738 and practised, not onely by all commaun∣ding cheife Churches, but through out the whole Catholike world; must needs be maintained. And our Protestants confessing this, and with priuiledge writinge, the auncient Fathers so receauing it from thē, that went before them, taught; That vowes of chastitie, and single life in Preists, is to be obserued by tradition: The doctrine taught in the article cannot be true, nor the liberty therein allowed, lawfull, but wan∣tonly licentious, and damnable.

THE XXV. CHAPTER.

Tbe 33. 34. Articles examined, an in whatsoeuer re∣pugnant to the doctrine of the Church of Rome, thus condemned.

THeir 33. next article intituled, of excommuni∣cate persons, how they are to be auoided, contai∣neth 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 de∣nuntiation 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, willing∣ly 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 com∣mon 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 ceremo∣nies, orrites of the Church ordained onely by mans au∣thority, 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 Ca∣tholike Church, but to haue ouerruling authority to decree and commaund, what is fit, or fittest for edification, taketh away all possible hope of edi∣fication, 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 vnpos∣sible

to be acted. Further it is directly opposite & re∣pugnant 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 nei∣ther 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 na∣tionall 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 Catho∣like * 1.739 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 Sacra∣mēts 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 au∣thority of the Church. The Church hath power to decrec¦rites, 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 condem∣ned * 1.740 them as heretikes, onely for being stiffely obstinate in this kinde, of denying the ceremonies of the Church. They exemplifie thus in Aerius: Aerius * 1.741 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, na∣ming 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 do∣ctrines, 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 * 1.742 holy▪ Sacraments and brought in their places the childish and womanlie deuises of a named commu∣nion booke by yong King Eduard 6. and Queene E∣lizabeth, 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 Areopa∣gite, * 1.743 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 ei vim sanandi & depellendi morbum, fugandi daemones, expellendi insi∣dias, per Christum spem nostram. And by Apostolike * 1.744 authority commaunde those ceremonies especially of holy water, to be perpetuallie vsed by Preists in all Churches, aquam sale conspersam populis benedici∣mus, vt ea cuncti aspersi sanctificentur & purificentur, Quod & omnibus Sacerdotibus faciendum esse manda∣mus. So auncient was this holie ceremonie of san∣ctifying water and salt, so cōtinuall generall and in∣uiolable, which our Protestants themselues thus acknowledge. Alexander Romanus aquam admixto * 1.745 sale precibus benedicendam, eamque & in templo, & do∣mi ad Satanam propellendum, & ad peccata tollenda, seruari iussit.

So it was in hallowing the water of baptisme, S. Clement and others deliuering the verie manner thereof▪ deprecetur Sacerdos instante baptismo. Et di∣cet: * 1.746 Aspice è Coelo & sanctifica hanc aquam: tribue gra∣tiam & vim, & qui baptizatur secundum mandatum Christi, cum eo crucifixus, commortuus, consepultus &

consufutatus sit, in adoptionem, quae in eo fit, vt mortuus quidem sit peccato, viuat autem iustitiae. There he de∣liuereth * 1.747 also, the forme, and order, of hallowing Chrisme to annoint the baptized. Benedicitur oleum à Sacerdote in remissionem peccatorum.

There he deliuereth the abrenuntiation which was made before baptisme. Abrenuntiatio sathanae * 1.748 & operibus eius, pompis, cultui, Angelis, & machina∣tionibus eius, & omnibus quae subipso sunt. He deli∣uereth * 1.749 the annointing of the baptized, vnges oleo sancto caput eorum, qui baptizantur, siue viri sint, siue mulieres. It was Dominica Traditio, the Tradition euen from Christ, that in the chalice water should be mixed with the wine to be offered, ne quid aliud fiat à nobis, quàm quod pro nobis Dominus Priorfecerit, vt calix qui in commemorationem eius offertur, mixtus vino offeratur. The Apostolike writers of this age assure vs, there were altars, and they consecrated, to consecrate and offer vpon them, the blessed and perpetuall sacrifice of Christs body and blood, and how they were consecrated as now they are, with holy oyle. Diuini altaris consecrationem sanctissimo∣rum mysteriorum lex sacratissimi vnguenti castissimis infusionibus perficit. And deliuer the verie manner with incense and other ceremonies, Pontifex vbi orationem sanctam super diuinum altare peregit, ex ipso incensum adolere inchoans, omnem plani ambitum cir∣cuit. Demum ad sanctum altare iterum rediens, psalmo∣rum incipiens melos. Qui verò ipsius ordinis praecipui sunt, vnà cum Sacerdotibus sanctum panem & bene∣dictionis calicem sanctis altaribus imponunt. So they write of chalices, patens, and veales hallowed: vas aureum, vel argenteum, vel velum sanctificatum ne∣mo amplius in suum vsum conuertat, hoc enim fit contra ius, & contra leges.

So of the holie vestiments of Bishops, Preists, Deacons, Subdeacons, and others of the Cleargie: Sacris induti vestimentis. So our Protestants them∣selues * 1.750 confesse: Anacletus, Sacerdotem sacrificatu∣rum, ministros vestibus sacris indutos, contestes & cu∣stodes sibi adhibere ordinauit. Episcopus verò vt plures ministros sibi in sacris faciendis adiungat. I haue spo∣ken of diuers others before, and shall remember more in the 36. of consecration of Bishops, and mini∣sters, hereafter.

And our auncient monuments are witnesses, that as other nations, so all the Churches of Britaine did in the Britans time, receaue and followe these manners, and ceremonies euen by authoritie of the Romane Church. Omnes Britannicae Ecclesiae mo∣dum, * 1.751 & regulam Romana authoritate acceperunt. Therefore most certaine it is, that euerie particular and nationall Church, hath not, against this ar∣ticle, authority to ordaine, chaunge and abolish such ce∣remonies or rites of the Churche as the Protestants of England haue done.

THE XXVI. CHAPTER.

The 35. 36. articles, intituled, of homilies, and of con∣secration of Bishops, and ministers, thus exa∣mined and condemned.

THeir next 35. article intituled of homilies, doth onely receaue and allowe to be read, in their Protestant Church 2. Bookes of homilies, one set fourth in the time of King Eduard the sixt, the other in the beginning of Queene Elizabeth her Reigne. Of which the reader may easilie giue censure, ac∣cording

to that is said and proued in the former ar∣ticles, for wherein soeuer either of those 2. bookes, any homilie, in them, on anie part point or doctrine in anie one of them all doth differ from the first A∣postolike Catholike true doctrine inuinciblie proued before, those bookes, homilies, parcels, or assertions of them, are vtterlie to be reiected and renounced. Which the verie times themselues of their publication, the condemned erroneous dayes of that King, and Queene, and their Protestan•• composers, and publishers, likewise condemned for their false teaching, and writing doe manifest vnto vs.

Their 36. article, of Consecration of Bishops, and ministers, is thus. The booke of consecration of Archbi∣shops, and Bishops; and ordering of Preists, and Dea∣cons, lately set for the in the time of Edward the sixt, and confirmed at the same time by authoritie of parliament, doth conteine all things necessary, to such consecration, and ordering, neither hath it any thinge, that of it selfe is superstitious, or vngodly. And therefore whosoeuer are consecrated or ordered according to the rites of that booke, since the second yeare of the a forenamed King Edward, vnto this time, or here after shall be consecra∣ted, or ordered according to the same rites, we decree all such to be rightly, orderly, and lawfully consecrated and and ordered. Hitherto this article, which in euery part thereof is fully confuted before, in my Exami∣nation of their 23. Article intituled of ministring in the congregation. Where I haue demonstratiuely proued, that they neither haue any true lawfull Iurisdiction, or ordination, among them.

But to do a worke of Supererogation in this so much concerning the standing or ouerth••owe of

our Protestants whole religion quite ouerthrowne by this one dispute if they haue no rightly, orderly and lawfully consecrated Bishops, Preists or Dea∣cons I further thus demonstrate. First then if the decree of this Article, as they terme it, were to be accepted, and receaued for a iust and lawfull decree, yet the first Protestant Bishops, Preists, and Dea∣cons in Queene Elizabeth her time, from which all that now bee in England, or haue beene since then, cannot be saide to be rightly orderly and lawfully consecrated and ordered by this verie Ar∣ticle it selfe. For that supposed booke of King E∣dward the sixt, being abrogated, and taken away by Queene Maryes lawes, and not afterward re∣ceaued by the Protestant lawes of Queene Eliza∣beth, vntill in thes Articles in the yeare of Christ * 1.752 1562. as their date is, Queene Elizabeth beginning her Reigne on the 17. day of Nouember in the yeare 1558. all their first pretended Bishops, Preists, and Deacons, must needs be vnrightly, vnorderly, and vnlawfully made, though by that booke of King Eduard: because there was no Protestant Right, Order, or lawe, to make or admitte any into such places by that booke not approued, or allowed by any Protestant Right, Order or lawe, all that time. Againe the first Protestant consecra∣tion, or admittance of any, to bee a Bishop by that booke, or order in Queene Elizabeth her Reigne; * 1.753 was on the 17. day of December, in her second yeare, as they pretend from their Register of Mat∣thew Parker. But their owne both priuate and publike Authorities proue, that both Matthew Parker their first Protestant Archbishop, and others were receaued, and allowed for Archbis∣hops

and Bishops long before that time. Franci•• * 1.754 Godwyn a Bishop among them saith, Matthew Parker was Archbishop of Canterburie in the mo∣neth of Iuly before, about 6. Months before their first pretended consecration one the 17. of Decem∣ber.

Stow their historian then liuing and writing * 1.755 testifieth, that the same Matthew Parker, Bar∣lowe, Scorie, and Grindall were allowed and re∣ceaued for Bishops in the moneth of August the 9. day in publik solemnities. The publik Iniunctions * 1.756 of that Queene stiled, Iniunctions giuen by the Q••e∣enes Maiestie, Anno Domini 1559. the first of the Reigne of our Soueraigne lady Qu••ene Elizaheth, proue the same in diuers Iniunctions. No man can say thes were onely Bishops Elect, and not perfectly al∣lowed, or admitted for true Bishops. For by the * 1.757 statute of King Henry 8. an. 25. reuiued by Que∣ene Elizabeth in her first parlament anno 1. cap. 1. consecration must be within twenty dayes of ele∣ction. And their common consent in their greate * 1.758 Theater is, that they were compleately allowed Bishops, cōsecrated (as they tearme that allowance many moneths before. D. Parker was consecrated Archbishop of Canterbury, and of yorke D. Yong in steade of Heath, who refused the oath, and so of others. Then went forth commissioners to suppresse those mo∣nasteryes restored by Queene Mary & to cast out Images * 1.759 sette vpp in Cburches. So hath Hollinshed, with others, So in that Queenes pulike Iniunctions.

Thes commissions and commissioners being thus after those Protestant Bishops made or al∣lowed went out so soone, that as their histories confesse, the religious howses were suppressed,

Protestant ministers were putte into westminster in place of monks, all Church Images were pulled * 1.760 downe and to speake in their owne words, on the euen of S. Bartholomew, the day and the morrow after▪ were burned in Paules Church yarde, Cheape, and di∣uers other places of the citie of London, all the Roodes, and other Images of the Churches, in some places the coapes, vestiments, altar cloathes, bookes, banners, Se∣pulchres, and rood lofts were burned. The verie In∣iunctions * 1.761 testifie, that there were compleately receaued for Bishops diuers moneths before that 17. day of December both in the See of Conter∣burie, yorke and in the other Diocesses, with am∣ple and full Episcopall power. Therefore thes pretended Bishops could not possibly bee made but onely by a womanly presumed vayne, and frustrate authoritie, in such things. Neither could any Re∣gister called Parkers Register be so termed, except he had beene accepted and reputed for Archbishop before.

And all the first Protestant citers of this Regi∣ster, whether Matthew Parker himselfe, as it is alleadged in his booke stiled Antiquitates Britanni∣cae * 1.762 as Doctour Butler, Doctour Sutclisse, their Bishop Godwyn, and Frauncys Mason, do differ one from an other, in citing thereof. And whereas the printed Booke of Parkers Antiquitates Britan∣nicae is the first that mentioneth any such pretended consecration of him, and the rest, and the others seeme to borrowe this from thence: In the old manuscript of that booke which I haue seene and diligently examined, there is not any mention or memorie at all, of any such Register, or consecra∣tion of either Matthew Parker or any one of those

pretended Protestant Bishops, as the obtruded Register speaketh of. Neyther was there any one of the pretended consecratours of Matthew Par∣ker, from whome all the rest do clayme ordina∣tion, a true and lawfull Bishop, by Protestant pro∣ceedings. Thes they name vnto vs: william Bar∣lowe, * 1.763 Iohn Scory, Miles Couerdale, Iohn Hodgeskins, by these Matthew Parker was consecrated Archbishop of Canterbury the seuententh day of December, in the yeare 1559.

Two of thes 4. namely Couerdale, and Hod∣geskins, were neuer allowed for Bishops in all Queene Elizabeth her time, as the same pretended Register, the printed Antiquitates Britannicae, God∣wyne, Mason, and others of them confesse, confes∣sing also that the other two were but Bishops elect, Barlowe elect of Chichester, Scory elect of Hereford. But all men graunt both Catholiks and Protestants, that men onely elect Bishops, not consecrated, or admitted, cannot consecrate Bishops much lesse an Archbishop Metropolitan. And Scory had beene adiudged before publickly to be no Bishop. And Barlowe if he had beene a true Bishop, nei∣ther would, nor could in his owne Iudgement con∣secrate a Bishop. For as thes men acknowledge both this Barlowe and Couerdale also held this horrible opinion against Episcopall Order.

The names of blasphemie against the Lord, and hi•• * 1.764 Christ. What els is Pope, Patriarke, Metropolitane, primate Archbishop, Diocesan and such like, but very names of blasphemy? Here is not one true consecra∣tour. Yet thes men in their pretended ordination of Bishops necessarily require to the admitting o•• any such Bishop, especially an Archbishop, bot••

the presence & concurrence of a lawfull true Arch∣bishop and others such Bishops as their owne pre∣tended * 1.765 Rite and booke of consecrating Bishops doth thus plainely expresse: Then the Archbishop and Bishops sent, shall lay their hands, vpon the head of the elected Bishop, the Archbishop saying. Take the holy ghost, &c. And it proueth further in these words, It is euident vnto all men diligently reading holy scri∣pture, and auncient Authours, that from the Apostles time, there haue beene thes orders of ministers in Christs Church, Bishops, Preists, and Deacons. Therefore to the intent thes Orders should be continued, a••d reue∣rently vsed in the Church of England it is requisite, that no man, not being at this present, Bishop, Preist, nor Deacon, shall execute any of them, except he be cal∣led, tryed, examined and admitted, according to the forme hereafter following. Which is that booke of King Edward the sixt receaued in this article and approued by their greatest warrants, parlament, Princes Supreamacie, and publike practise among them.

And therefore howsoeuer either with, by, or without this booke, forme, and manner of King Edward, their first Protestant pretended Archbis∣hop, Matthew Parker, maker and allower of all such after, as they freely confesse, was made, his making, and admittance was frustrate, inualid, voide and of noe force by their owne censure, and doome against themselues; & so of all others made by him no Bishop pretending or clayming that honour, dignitie and office after by that vaine, Idle, and vnpossible Title, to challendge to haue that, or any other thing, from him, or them, which neither had it for themselues, or to giue to others.

And this I haue proued before from the Aposto∣like men of this age and from the Apostles them∣selues, that a Bishop cannot bee consecrated but by true and vndoubted Bishops. Episcopum manda∣mus * 1.766 ordinari à tribus Episcopis, velad minus à duobus: non licere autem ab vno vobis constitui. And againe: Episcopus à tribus vel duobus Episcopis ordinetur. Si quis ab vno ordinetur Episcopo, deponatur ipse, & qui eum ordinauit. This is sette downe for an Aposto∣licall decree. Now lette vs come to King Edwards booke so dignified in this article, and particularily examine and disproue the validitie, or sufficiency of that forme in euery point thereof.

And first whereas it maketh mention onely of * 1.767 Bishops, Preists, and Deacons to haue beene in the Church from the Apostles time, This holie time assureth vs, of all other orders now vsed in the Ca∣tholike Church, to haue beene also in those dayes in vse, and practise, Subdeacons, Acolythists, Ex∣orcists, Lectours and Ostiarij, with their particular and seuerall offices, duties, consecration, or admit∣tance, to those degrees, and that no man might be a Bishop Preist or Deacon, except he had first re∣ceaued those orders, nifi prius fuisset lector, deinde exorcista, & postea caperet onus Acolithi, vt acciperet onus Subdiaconi, & deinde ad diaconatus honorem per∣tingeret. By their consecration they were ordeined to assist and minister at the holie sacrifice of Masse, a Subdeacon for the holie vessels, calice, paten, cruetts: Tribue ei spiritum sanctum vt vasa ad mi∣nistrandum tibi, Domine Deus, facta dignè attrectet. An Acolithus to light candels and prepare; and minister wine for the sacrifice of masse: accipiat ceroserarum cum cereo, vt sciat s•• ad accendenda Eccle∣siae

luminaria mancipari: accipiat & vrceolum va∣cuum, ad suggerendum vinum in Eucharistiam san∣guinis Christi. An exorcist receaued the booke of Exorcismes, and power against deuils: accipiat de manu Episcopo libellum, in quo scripti sunt exorcismi, dicente sibi Episcopo: accipe & commenda memoriae, & habeto potestatem imponendi manus, super energu∣menos. So of Lectour and Ostiarius. All thes be wanting in this booke of King Edward, and this Protestant Religion, and all is wanting in it for which they were ordeined, except deuils and pos∣sessed persons. They may well want both them * 1.768 all Bishops, Preists, and Deacons, also, as they do. For first their pretended booke of consecration giueth a Deacon onely authoritie to reade the ghospell in their Church, for allthough their pre∣tended Bishop layeth his hands one the heade of euerie such parson, at his admittance to that office; and sayeth vnto him: Take thou authoritie to exe∣cute the office of a Deacon, in the Church of God com∣mitted vnto thee. Yet they presently interpret, and limitte this office, to be onely confined in reading the ghospell in thes words. Take thou authoritie to reade the ghospell in the Church of God. And such is their practise, extending a Deacons office no further.

And they obstinatelie denie, that he hath power, or office to assist either Bishop, or Preist in the holy Sacrifice of Christs blessed bodie, and blood, as that either Preist or Bishop may, or can consecrate and offer the same. We finde both the doctrine and pra∣ctise of this first apostolike age, to haue beene o∣therwise, and the cheifest office of a Deacon, as the very Greeke name it selfe still testifieth to be as Ca∣tholiks

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still vse it, to minister vnto, and assist th•• Bishop or Preist in his holy Sacrifice.

So it is plainely witnessed in the old Masses and * 1.769 Missals ascribed to S. Peter, S. Iames, S. Marke, and others. S. Clement from the Apostles saith: Dia∣conus ministret Episcopo & Presbyteris. oblatione ab E∣piscopo aut Presbytero facta, ipse Diaconus dat populo, non tanquam Sacerdos, sed tanquam qui ministrat pre∣sbyteris. And expresselie teacheth, that it is the office and function of a Deacon thus to minister vnto Bishops, and Preists, this onelie or principally, Dia∣conus * 1.770 ministret Episcopo & Presbyteris, id est, agat Dia∣conum, & reliqua ne faciat. And settinge downe the whole forme, and Order of Masse, & sacrifice vsed, and approued by the Apostles, Bishops, and Preists in his time, euen from the beginning thereof, vnto the end, he bringeth in Deacons to performe their holie ministration and seruinge therein. Praying to God to accept that Sacrifice. Deaconus pronunciet. * 1.771 Rogamus Deus. Prodono oblato Domino Deo, oremu•• Vt Deus suscipiat illud in caeleste altare suum, in odo∣rem suauitatis. For all the people of God liuing, and deade. Pro vniuerso Ecclesiae caetu. Pro ijs qui in fid•• quieuerunt.

They deliuer the breade and wine to be conse∣crated, * 1.772 to the Bishop or Preist, that said Masse Diaconi offerant dona Episcopo ad altare. They at∣tend that nothing falleth into the chalices, ne i•• pocula incidant. At the time of consecration, they * 1.773 called vpon the people for attention. Diaconus dicat, attendamus.

They hold the consecrated chalice, and confess•• it to be the blood of Christ, the cuppe of life. Dia∣conus teneat calicem, & quando tradit dicat, sang••••

Christi, calix vitae. And after all had communicated, they take that which is left, and with reuerence preserue it. Postquam omnes sump serunt, accipiant Dia∣coni reliquias, & portent in pastiphoria. And they said this prayer, testifying it was the pretious bodie and blood of Christ, which had beene there offered and receaued for remission of sinne and preseruation in pietie. Diaconus dicat. Percepto pretioso corpore, & pre∣tioso * 1.774 sanguine Christi, gratias agamus ei, qui dignos nos reddidit percipiendi sancta eius mysteria, & rogamus vt non in iudicium sed in salutem nobis fiant, in vtili∣tatem animae & corporis, in custodiam pietatis, in remis∣sionem peccatorum in vitam futuri saeculi. And as our Deacons now conclude and end Masse, with. Ite * 1.775 Missa est. So did they then with Ite inpace. Et Diaco∣nus dicat: Ite in pace.

Thus from S. Clement, and the Apostles, by his relation. S. Denis the Areopagite is witnesse to the * 1.776 like, where testifying of the most holie Sacrifice of Christs bodie, and blood, as is proued from him be∣fore, he teacheth that as inferiour orders performed their duties therein, So the Deacons more high in degree, with the Preists more nearelie assisted at the altar about this blessed sacrifice. Qui ipsius ordi∣nis praecipuisunt, vnà cum Sacerdotibus sanctum pa∣nem, & benedictionis calicem sacrosanctis altaribus imponunt.

So testifieth S. Ignatius writing to S. Hero a Dea∣con, * 1.777 that such as he being Deacons, did minister vnto Preists at Sacrifice, and that so did S. Stephen to S. Iames, and Preists in Hierusalem. Sacerdotes * 1.778 sunt, tu Sacerdotem minister. Sacrificant, tu verò illis ministras, vt sanctus ille Stephanus Iacobo, & Presby∣teris, qui erant Hierosolymis. So of all Deacons in o∣ther

places. Diaconi Imitatores Angelicarum virt••∣tum, qui purum & inculpatum ministerium illis (Sa∣cerdotibus) exhibent, vt S. Stephanus beato Iacobo. And for the dignitie of their ministrie in so great miste∣ries ought to be honoured as Christ. Oportet Dia∣conis mysteriorum Christi ministris per omnia placere•• nec enim ciborum & potuum ministri sunt, sed Ecclesiae Dei administratores. Ipsi itaque tales sunt: at vos reue∣remini illos, vt Christum Iesum, cuius vicarij sunt. So * 1.779 was saint Stephen, to saint Iames, saint Timothie, and saint Linus, to saint Paul, saint Anacletus, and Clemens to saint Peter. He that obeyeth them not, is an enemy to God, and impure, and contemneth Christ, and dimini∣sheth his ordinance. Vt sanctus Stephanus beato Iacobo: Timotheus & Linus, Paulo: Anacletus & Clemens Pe∣tro. Qui his (Diaconis) non obedit, sine Deo prorsus, & impurus est, & Christum contemnit, & constitutionem eius imminuit. And speaking of the dignitie, of the altare, and Sacrifice of Christians, wherein Dea∣cons with Bishops, and Preists, haue so excellent * 1.780 ministration, he giueth charge to obey them, assu∣ring vs, he that doth not so, disobeyeth Christ, and is an abiect. Enitimini subiecti esse Episcopo & presby∣••eris & Diaconis. Qui enim his obedit, obedit Christo, qui hos constituit. Qui vero his reluctatur, reluctatur Christo Iesu, qui autem non obedit filio, non videbit vi∣tam, sed ira Dei manet super eum. Praefractus enim, contentiosus & superbus est, qui non obtemperat supe∣ribus.

S. Anacletus Deacon to S. Peter, as S. Ignatius before hath proued, and made Preist by the same greate Apostle, as he himselfe confesseth, and so per∣fectly knowing both the doctrine, and practise of the Apostles did when he came to be Pope ordaine

••s both Catholiks and Protestants acknowledge, that Deacons in their holy vestiments should minister * 1.781 vnto Preists and Bishops in the solemne sacrifices. Sa∣cerdotem sacrificaturum, ministros vestibus sacris in∣dutos, adhibere ordinauit. Episcopus verò vt plures ministros in sacris faciendis adiungat.

This is the doctrine of all holie Fathers after, and of the whole Church of Christ, the first generall Councell of Nice receaued in this Kingdome de∣clareth, that this was euer the rule and custome of Christs Church, Regula & consuetudo, that Dea∣cons * 1.782 were ministers to Bishops in the holy sacri∣fice, and vnder Preists to helpe them in their Sacri∣fice, and not to offer sacrifice, or giue the bodie of Christ to Preists that offer it. Peruenit ad sanctum concilium, quòd in locis quibusdam & ciuitatibus, pre∣sbyteris Sacramenta diaconi porrigant. Hoc neque regu∣la neque consuetudo tradidit, vt hi qui offerendi sacri∣ficij non habent potestatem, his qui offerunt corpus Chri∣sti porrigant. Haec amputentur & maneant Diaconi intra propriam mensuram, scientes quia Episcoporum mini∣stri sunt, Presbyteris autem inferiores sunt.

This is the cheife office of a Deacon, so his name ••n Hebrewe, in Greeke & Latine signifie, so his du∣tie to serue at the altare, to minister there, to the Bishop or Preist, to prepare it, to propose breade and wine to be consecrated, and minister in the whole sacrifice, So write our most auncient writers of these things from the oldest monuments, and au∣thorities. Diaconus Graecè, Hebraicè l••uita, Latinè as∣sumptus * 1.783 vel minister interpretatur, assumptus quia as∣sumitur, id est, eligitur ad seruitium altaris: minister, quia ministrat Presbytero. Ponit linteum in altare, po∣nit panem & calicem, quae nec mittendi, nec auferendi

habet potestatem Presbyter, si Diaconus adfuerit. Sicut Presbytero officium consecrandi competit, ita Diacon•• ministrandi. Therefore, howsoeuer wee expounde this pretended Protestant making, or admitting Deacons, that they receaue their power or office, when their pretended Bishop giueth to them the new Testament and saith vnto them, Take authority to reade the Ghospell in the Church of God; or when he saith, Take thou authority to execute the office of a Dea∣con in the Church of God committed vnto thee: or both together, here is no true consecration of a Deacon in their owne proceedings, nor Deacon so made, if their pretended consecrating Bishop were a true & a lawfull Bishop, for first of giuing the new te∣stament * 1.784 and power to reade the ghospell, this cannot be the full and lawfull manner to make Deacons. The first Deacons in the lawe of Christ being made otherwise by the Apostles, as the Scrip∣ture witnesseth, and before the new testament or anie part thereof was written, to be giuen to them, or for them to reade the ghospels, then vnwritten, and vnpossible to be read, by them or any at that time, or longe after.

The other of taking authority to execute the of∣fice of a Deacon cannot be the manner, for first no man can truely and lawfully execute that, wherein he hath no power, and here is no power of a Dea∣con giuen in all this their forme, and order. And * 1.785 their owne parlaments and highest authorities in their religion doe not onely disable any man in England, Deacon or other to execute the office of a Deacon, such as the Apostles and Apostolike men of this age haue deliuered, vnto vs, but make it an offence of high treason, for any lawfull Deacon, ei∣ther

to execute that office in any Church, Chappell or other place, or to be in England without execu∣ting any such office or function at all, euen reading the ghospell, or any other. And so if we ioyne this Protestant pretended power to execute the offices of a Deacon, and reade the ghospell in the Church together, there is not the least power of a true Deacon thereby either giuē, or permitted by them in all England vnto any such Deacon, to doe, or not doe such, or any dutie of that holy function. And thus much of Deacons. * 1.786

Now it can be no question but the pretended Protestāt Ordination of Preists is altogether vaine, Idle and friuolous; for being so iuuincibly proued, that the cheifest and principall office and function of a Deacon is to assist and minister vnto Preists & Bishops in the holy Sacrifice of Christs blessed body and blood at Masse, such Sacrificing Preists, not heauing any such power before their consecra∣tion to holy Preisthood, must needs receaue it a•• that time, otherwise they should still remaine with∣out it, as they did before. And our Protestants vt∣terly before denying all such sacrifice, and sacrifi∣cing power, and in this their pretended forme, and manner of consecration hauing no thing at all, to receaue or allowe it, but the quite contrary, and by their lawes so straungely persecuting sacrificing Preists, and Preisthood, this their fashiō of making or ordering their pretended Preists, must needs be voyde, and frustrate, and they still remaine in that lay state, in this respect, wherein they were before, euen from their first birth into the world. Their Practise in this pretended consecration is this.

The Bishops, the Preists present shall lay their hand••

seuerally vpon the heade of euery one, that receaueth or∣ders: * 1.787 The receauers humbly kneelinge vpon their knees, and the Bishop saying. Receaue the holy ghost, whose sinnes thou doest forgiue they are are forgiuen, and whose sinnes thou doest retaine, they are retained. The Bishop shall deliuer to euery one of them, the Bible in his hand saying. Take thou authority to preach the word of God, and to minister the holy Sacraments in this congregation, where thou shalt be so appointed. Here is all their pre∣tended consecration of Preists, so farre from all meaning, or intention to conferre any sacrificing power, or Preisthood, that before they come to this article, in their 31. Article before they thus de∣fined.

The Sacrifices of Masses in the which it was common∣ly * 1.788 sayde, that the Preists did offer Christ for the quicke and the deade, to haue remission of paine or guilt, were blasphemous fables, and dangerous deceites. In that place I haue inuincibly proued against them, both this Sacrifice and sacrificing Preisthood, and Preists Institution. All his Apostles, and all consecrated by them and their Successours were massing and sacrificing Preists, all the Apostolike writers of this first age gaue testimony to that doctrine and pra∣ctise. All Masses Missales, or publike liturgies of all Churches ascribed to the Apostles themselues, and continued by continuall, neuer interrupted ge∣nerall tradition beare witnesse vnto it. The holy Prophets so described the Messias, by a perpetuall holy Sacrifice to be offered in all places in his time, that he should be a Preist after the order of Mel∣chisedech teach and establish that Preisthood, ne∣uer to end or cease in his Church. Thus taught the most learned rabbines among the Iewes before

Christ; So the Fathers and common practise of both Greeke and Latine Church with the best least learned Protestant writers; euen of England writing, and published by their publike allowance and authority, as I haue vndeniably proued in that article, and there made demonstration by all autho∣thority, that Christ at his last Supper, when he one∣ly did execute the act and office of his Preisthood, according to the order of Melchisedech, did ordaine his Apostles sacrificing massing Preists at that time, in expresse termes, set downe in holy Scripture, hoc facite in meam commemorationem.

To offer his consecrated holy body and blood in * 1.789 Sacrifice as he had done. So the Apostolike men of this first age assure vs. Vbique offertur Deo oblatio munda, sicut testatus est: cuius corpus & sanguinem in vitam aeternam offerimus. Quod Iudaei per inuidiam immolauerunt, putantes se nomen eius à terra abolere: nos causa salutis nostrae in ara sanctificata proponimus, scientes hoc solo remedio nobis vitam praestandam, & mortem effugandam. Hoc enim ipse Dominus noster ius∣sit nos agere in mei commemorationē. Domine omnipotens potestatem Apostolis dedisti offerendi tibi sacrificium mundum & incruentum, quod per Christum constituisti, mysterium noui testamenti. Suis discipulis dans consi∣lium primitias Deo offerre, eum, qui ex creatura panis est, accepit, & gratias egit dicens, hoc ••st corpus meum & calicem similiter, qui est ex ea creatura, quae est secun∣dum nos, suum sanguinem confessus est, & noui Testa∣menti nouam docuit oblationem, quam Ecclesia ab Apo∣stolis accipiens in vniuerso mundo offert Deo. This was the opinion, profession, and practise of the whole Christian worlde, in that generally confessed puer and vnspotted time, both by Catholiks, and Pro∣testants.

And these men confessing that Christ did not in any other place of scripture giue this sacrifi∣cing Preistly power vnto his Apostles, the cheife founders of his Church, and yet being acknow∣ledged before to be our high Preist, according to that Order of Melchisedech, and both to offer the Sacrifice thereof, and establish it for his perpetuall Preisthood and sacrifice, it cannot be said by any, but his Apostles were by him ordained sacrificing Preists at that time.

The words of the power hee then gaue them, hoc facite: do that which he in that preistly act and office, did or had done, being spoken by him, which had both ample power, and intention to giue and continue that preistly order, at and in his place and time of Sacrifice, and now no longer to continue with his disciples, be as significant of that power, as the words of consecrating true Preists, by true and lawfull Bishops, euer vsed in the Church of Christ. Accipe potestatem offerre Sacrificium Deo, * 1.790 missasque celebrare, tam pro viuis, quàm pro defunctis. Receaue power to offer vpp sacrifice to God & celebrate Masse both for the liuing and deade. For as I haue proued before, both Christ, and his Apostles so did, and left that preistly power, and practise to poste∣ritie, for euer, to offer Sacrifice both for the liuing, and deade. And our Protestants themselues haue with publike allowance confessed it was the ge∣nerall custome of the primatiue Church so to do, and such as impugned ordenied it, were iustly con∣demned for so doing. And they haue with Regall * 1.791 authoritie, and direction from King Iames publis∣hed, that it was the Religion of the King, and the whole Protestant Church of England, Haec est

Regis, haec est fides Ecclesiae Anglicanae, that the fathers of the primatiue Church did acknowledge one sacrifice in Christian Religion, that succeeded in place of all the sacrifices, in the lawe of Moses. And the King with his Protestants agreed with the Catholiks in their opinion de duplici sacrificio, expiationis nempe, & commemorationis siue Religionis. Concerning two Kin∣des of sacrifice, the one of expiation, for the world, the other commemoratiue or of Religion. And this Sacri∣fice is the bodie of Christ in the Eucharist, as Ca∣tholiks hold. Nobis vobiscum de obiecto conuenit. De hoc est, fide firma tenemus quod sit. Praesentiam credimus, praesentiam inquam, credimus, nec minus quàm vos veram.

Therefore to giue Preists power to offer this sacrifice, there must needs be some consecratorie words or forme to bestowe it vpon them, which if we recurre to scripture, as thes men must do, we can finde nothing there, but those words, of hoc facite in meam commemorationem, spoken at the sa∣crifice time and place by Christ to those he then ordeined sacrificing Preists. And this is most plai∣nely confessed by thes our English Protestants with common and publike warrant, both confes∣sing that the order of the preisthood in the lawe of Christ was to offer sacrifice, this sacrifice was the bodie and blood of Christ, he made his Apostles such Preists, at his last supper, when he saide those words vnto them: Hoc facite in meam commemora∣tionem. * 1.792 Do this is my commemoration. Ordinis pote∣statem intelligo ad conficiendam Eucharistiam, & sa∣crificij in cruce per Iesum Christum peracti memo∣riam celebrandam: ad quod Sacerdotium quoddam est necessarium. Ad hoc Sacerdotium promoti sunt Apo∣stoli

à Christo Domino, in vltima caena, quando eis di∣xit: Hoc facite in meam commemorationem. Quando Christus Eucharistiae conficiendae Apostolis dabat pote∣statem, dixit eis: Hoc facite in meam commemoratio∣nem, * 1.793 nimirum id quod me videtis nunc facere, & vos facite: Hoc est sumite panem, benedicite, frangite & porrigite: similiter & vinum, & consequenter Apo∣stoli ex ipso facto Christi instructi, certè diuina Christi institutione dabant Eucharistiam. And they say that Christ in those words gaue power to his Apostles to consecrate or transubstantiate breade into Christs bodie, and wine into his blood, as he himselfe had done. Accepto pane gratias egit, & fregit, & dedit * 1.794 eis di••ens. HOC EST CORPVS MEVM, quod pro vobis datur: Hoc facite in meam commemorationem. Panis consecrationem in Corpus Christi, & vini in sangui∣••em, ipse coram Apostolis fecit: eandem ipsi quoque vt▪ facerent, frangerent, & darent, expressè mandauit.

Thus haue our Protestants published with their cheife authoritie. Which I haue inuincibly pro∣ued before, And the Apostles themselues best wit∣nesses of their owne consecration to preisthood, and how others are to be consecrated thereto, so testifie and direct as S. Clement their disciple thus recordeth from their owne words: Quare vos quo∣que * 1.795 suscitato Domino offerte Sacrificium vestrum, de quo vobis praecepit per nos, dicens, hoc facite in meam commemorationem.

The like testimonie is from them of themselues * 1.796 and other Preists before: offerendo Sacrificium mun∣dum & in••ru••ntum quod per Christum instituisti, my∣sterium noui testamenti. So haue others also before. And to followe our Protestants Rule in expoun∣ding scriptures, by comparing places, and the new

testament to preferre the Greeke Text, S. Paule maketh it plaine vnto vs euen in our Protestants proceedings, that those words of Christ to his A∣postles. Do this in commemoration of mee, were spo∣ken vnto them onely, as Preists then consecrated. For in S. Matthew and S. Marke they are not vsed * 1.797 at all, and in S. Luke, they are onely at the deliuery of Christs bodie, vnder the forme of bread, hoc fa∣cite in meam commemorationem, and not at the ca∣lice.

But S. Paule saith plainely, that he had recea∣ued from our Lord, and so deliuered vnto others, before he wrote it, Ego enim accepi à Domino quod * 1.798 & tradidi vobis, and so writeth afterward, that Christ said those words to this Apostles twice, once at deliuering his bodie, the other time at the calice, yet it is euident before, and our Protestants haue so graunted, that lay people haue often communi∣cated onely in one Kinde, which had neuer beene lawfull if this commaunde, and power in both had beene giuen to them; therefore it must needs be a power and commaunde onely to Preists at their holie sacrifice, who onely in the holie Masse haue euer and in all places both consecrated, offe∣red, and there receaued in both Kindes, and no others so euer receaued at all times, and places, nor the Preists themselues, as all writers Catholiks, and Protestants confesse. And this our Article Protestants themselues in their pretended booke and forme of consecration receaued in this Article, * 1.799 and other places, do thus acknowledge: It is eui∣dent vnto all men diligently reading holy scripture and auncient Authours that from the Apostles time, there hath beene thes Orders of Ministers, in Christs

Church, Bishops, Preists, and Deacons, which office•• were euermore had in such reuerent estimation, that no man by his priuate authoritie might presume to execute any of them, except he were first called, tryed, examined and knowne to haue such qualities, as were requisite for the same, and also by publike prayer, with imposition of hands, approued, and admitted there vnto. Where we finde it thus plainely and authoritatiuely with them confessed, that Bishops, Preists, and Deacons were euer in the Church, and truely and lawfully ordeined by such forme & Order of consecration, as was then vsed, and thes Preists as they haue con∣fessed in thes their Articles before in thes words vsed the sacrifices of Masses, in which it commonly said * 1.800 was, that the Preists did offer Christ for the quick & the dead, to haue remission of payne or gilt, they are so farre from disallowing or disabling our Catholikly con∣secrating Massing Preists of the Roman Church, whom they make Traytours in England, to be truely and duely consecrated Preists, that if any of them for feare or any other wordly respects will ioyne with rhem in their new Church seruice or profession, he is allowed a minister with them without any further pretended order or admittan∣ce, and they dignifie their first Catholike ordina∣tion so much, that as they haue bestowed their greatest Church liuing vpon such, so they deduce * 1.801 and deriue their owne pretended ordination onely from such men, Matthew Parker, Iohn Scory, and Miles Couerdale, as they freely confesse. And yet all our Catholike Pontificals, or bookes of ordi∣nation do plainely proue, & testifie that our Preists being Deacons before, are consecrated Preists by those words of the Bishop: Accipe potestatem offerre

sacrificium. Take power to offer sacrifice to God, and celebrate Masses both for the liuing and dead. And im∣mediately before, he calleth such a parson ordinan∣dum and quem ordinat Episcopus, a man to be orde∣red, and to whom the Bishop giueth preistly order, and presently after those words nameth him or them that were thus ordered, ordinati Sacerdotes, Presbiteri ordinati, Preists that be ordered. And being thus fully ordered before any other ceremonie vsed by Protestants or not, they celebrate the rest of the Masse euen consecrating the blessed bodie, and blood of Christ, with their consecratour Bis∣hop, and as consecrated Preists. Presbiteri ordinati post Pontificem in terra genuflexi habeant libros coram se, dicentes. Suscipe Sancte Pater &c. & omnia ali•• de missa, prout dicit Pontifex: qui tamen bene aduer∣••at, quòd secretas morosè dicat, & aliqaantulum alt••, ita vt ordinati Sacerdotes possint secum omnia dicere, & praesertim verba cons••crationis, quae dici deben•• eodem momento per ordinatos, quo dicuntur per Ponti∣ficem.

And to putte all things out of question in this matter. The scripture itselfe is euident witnesse, that the Apostles themselues were ordered Preists by those words of Christ vnto them, Do this in my commemoration, equiualent as I haue proued to the forme now vsed in the Roman Church recited, for all writers, Catholiks, and Protestants agree, that all the Apostles S. Thomas and the rest were true and most properly lawfull Preists, all our preisthood claimed and deduced from them, and that they were all present at his last supper, when he said the words, do this: vnto them. Discubuit, * 1.802 & duodecim Apostoli cum eo. Discumbebat cum duo∣decim

discipulis suis. Dedit eis dicens HOC EST COR∣PVS MEVM, quod pro vobis datur, hoc facite in meam commemorationem. But when he said those words to his Apostles: receaue the holie ghost, whose sinnes you forgiue, they are forgiuen, and whose sinnes you reteyne, they are reteyned. From and by which thes our Pro∣testants do clayme or pretend ordination. S. Iohn the Euangelist then and there present doth witnes, all were not there, and namely S. Thomas was absent. Thomas vnus ex duodecim non erat cum eis, quando venit Iesus. And so could not possibly be made Preist then with those words. Yet all agree he was a Preist as perfectly and fully as any Apo∣stle. Agayne Iudas the Traitour was a Preist, pre∣sent at the consecration in the last supper, of Christ, and as S. Peter saith, connumeratus erat in nobis, & * 1.803 sortitus est sortem ministerij huius. Scriptum est in libro psalmorum: & Episcopatum eius accipiat alter. * 1.804 De loco ministerij & Apostolatus praeuaricatus est Iu∣das. Which is more then our Protestants pretend for their pretended Preists, or ministers. Yet he was hāged & deade before Christ spooke the other words, and so could not possibly be eyther made Preist, or be present then. And S. Paule defining a Preist, whether of the lawe of Moyses, or Christ, * 1.805 saith, euery high Preist, or Preist 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 om∣nis Prontifex, is taken forth of men hauing no such power ex hominibus assumptus, to offer sacrifice for sinnes. V••offerat dona & sacrificia pro peccatis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Greeke words and reading which our Prorestants followe, are most proper for sacrifice, and sacrificing Preists, and so both Catholike & our Protestant linguists, and lexiconaries, confesse, and translate, Masse and

Masse Preist. Sacrificium 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à sacrificio sacrificu∣lus * 1.806 & sacrificus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Preist, à Sacrificer à Masse Preist. He setteth downe also the Sacrificing altar of Christians, as thes our Protestants also translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 altare, altar and vnseparable correlatiue to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sacrifice as they confesse and the word pro∣ueth. And the Apostle doth so appropriate that altare to our Christians at holie Masse, and the sa∣crifice of Christs bodie, that it can be applied to no∣thing els, saying none but Christians may eate of the sacrifice offered there vpon. Habemus altare de quo edere non habent potestatem, qui tabernaculo deser∣••iunt. When neither Iew, nor gentile is forbidden to beleeue in Christ, our Protestants eating, but called and exhorted vnto it by all meanes in holie scriptures. And the same Apostle directly affir∣meth, * 1.807 that as Christ and his Religion remayne for euer, So must, this is sacrificing preisthood be for euer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vnchangeable, perpetuall, without offence, or exception, as thes Pro∣testant lexicons do expound that Greeke adiect.

Therefore we may not giue such power to a ten yeares old Kings booke, a womans, Queene Eli∣zabeths Articles, or any power of Protestants, or other one earth to make that mutable, arbitrary & to expire, which Christ hath instituted to be vn∣changeable, perpetuall and neuer to cease. And because we are enforced vpon this Protestant ex∣ception, eyther to say there neuer was consecra∣tion of Preists in Christs Church vntill the deui∣sing of this new Protestant forme, and so thes men cannot clayme any from them that had it not, for themselues, or onely say thes Protestants haue none, & the true Catholike Church as they haue graun∣ted

before, euer had true Blshops, Preists, and Dea∣cons we are necessitated by thes mens owne pro∣ceedings, and so many vnansweareble proofes and authorities singularily to exclude thes men from all true and lawfull preisthood and consecration. And thes men must needs be the preistlesse people, without Preist or sacrifice fore told and prophesied of, as the famous auncient Fathers, Hippolitus, Me∣thodius * 1.808 and others haue recorded. Tolletur honor à Sa∣cerdotibus & supprimetur mysterium Dei, & quie scet omne sacrificium ab Ecclesijs, & erunt Sacerdotes sicut populus in eodem tempore Ecclesiarum Aedes tugurij instarerunt, pretiosumque Corpus & Sanguis Christi non extabit in diebus tllis.

And by this not onely these Protestants forme and manner of making their pretended Preists or ministers, but their pretended Bishops also, is vt∣terly ouerthrowne. For, holy Preisthood being * 1.809 giuen by such meanes, and wholly or principally to such effects, acts and ends as I haue proued, as no parsons but truely consecrated Preists can haue power to forgiue sinnes, or minister Sacraments, except onely baptisme a Sacrament of necessity, in time of necessity, and absence of Preists, and so all pretended power of giuing the holy Ghost to for∣giue sinnes, or such pretended authority to Mini∣ster Sacraments, presumed to be conferred to any others then truely consecrated Preists is frustrate voyde, and to no purpose, So a man not a truely cōsecratest Preist cānot possiblely either by Catho∣like doctrine, or these our Protestants in this, and other their articles, and their pretended booke, and forme of consecration, be truely and lawfully made a Bishop, these men in these their most authorised

proceeding in this matter not allowing or permit∣ting any man to be a pretended Preist, or minister with them, but such as was allowed for a Deacon before, nor any to be a pretēded Bishop, with them, which was not both admitted to be both a Dea∣con, or Preist, at the least by this their pretended forme and fashion, so confuted in both those cal∣lings. But forefull content I will particularly also & breifely examine and confute this in like manner and demōstrate that it is voyde & inualid, although the pretended consecratour, or consecratours were true Bishops, and the pretended consecrated true and lawfull both Deacons and Preists.

Thus it is set downe in this pretended forme of * 1.810 consecration. The Archbishop and Bishops present, shall lay their hands vpon the head of the elected Bishop, the Archbishop saying; Take the holy Ghost, and re∣member that thou stirre vp the grace of God which is in thee, by imposition of hands: for God hath not giuen vs the spirite of feare, but of power, and loue, and sobernes. Then the Archbishop shall deliuer him the Bible, say∣ing. Giue heed vnto reading, exhortation, and doctrine. thinke vpon these things contained in this booke. And the rest of that exhortation being onely a persua∣sion and admonition to doe well, without any pre∣tence of giuing Episcopall order or power at all. And yet these men and this their forme and manner to make Bishops doe assure vs, that the party whome they pretend to make a Bishop, is so made by that first ceremony of hands, and words then spoken, or not at all. For, as it is cited from thē, they name and take him to be onely, elected Bishop, at their laying on of hands. And presently after that, which I haue cited is endeed, they call him, the new

consecrated Bishop, in these termes. Then the Arch∣bishop shall proceed to the communion, with whom the new cōsecrated Bishop with others, shall also communi∣cate. But here is not any one singular, or priuiledged thinge, signe, ceremony, word, or act, that may by probable or possible meanes giue Episcopall order, though the pretended cōsecratour or consecratours were the most lawfull and best Bishops in the world; for in their owne proceedings, except in number of Bishops which take not for a matter of necessity, here is noe more done, or said, then was in their making of pretended Preists or ministers before, for these the same were their ceremony and words, which now. The Bishop with the Preists pre∣sent shall lay their hands seuerally vpon the head of euery one that receaueth orders, the Bishop saying. Re∣ceaue the holy Ghost.

Here is no materiall difference, a Bishop is pre∣tended consecratour in both a like, except that they appoint an Archbishop to consecrate a Bis∣hop, and any other Bishop to make a Preist, but this in their owne proceedings is no materiall point, for they graunt their first pretended Archbishops Matthew Parker was made without any, either true or pretended Archbishop. The ceremony of laying on of hands is the same in effect, for if in the consecrating of a Bishop, some Preist or Preists with the consecrating Bishop should lay hands on the elect, though this were a sinne in them, yet it hindereth not consecration, if all essentiall things be vsed. The words spoken doe not differ in sub∣stance. For all men knowe, that the words receaue the holy Ghost. Spoken to their pretēded Preist, be as significant, full, and effectuall, as, Take the holy Ghost,

spoken to their pretended Bishop. The words, re∣ceaue, and, take, differ not in force, and signification. The other words, the holy Ghost, and, the holy Ghost, be the same. In both there is the same sentence, and sense in our language in all cōstruction. If we seeke construction from the words, which immediately followe in both places, wee shall rather finde that the words receaue the holy Ghost spoken to their pretēded Preists are of greater efficacy & meaning, being interpreted with the very same words, wherewith Christ gaue the highest power of binding and lowsing to his highest Bishops, and Apostles. In the other pretended ordination of Bi∣shops, there is no power at all giuen, but the partie onely put in minde or admonished to styrre vp that g••ace, which was in him before, as they suppose in the•• owne words. Take the holy Ghost, and remember * 1.811 that thou stirre vp the grace of God, which is in thee by impositio•• of hands: for God hath not giuen vs the spirit of feare bu•• of power, and loue and sobernes. The very same whic•• S. Paul absent wrote to S. Timothy, longe after he ••ad consecrated him Preist. Adm••neo te vt resuscite•• gratiā Dei, quae est in te per impo••••tionē manuum mearum▪ non enim dedit nobis Deus spiritum timoris, sed virtut••s, & dilectionis, & sobr••etatis.

So to him in a••other place: Noli negligere gratiam * 1.812 quae in te est, quae ••ata est tibi per propheti••m, cum im∣positione manuum pesbyterij. And it must needs haue this signification ad reference to grace giuen be∣fore, by impositio•• of hands in a precedent conse∣cration, for this act ••f imposition of hands being in fieri, doing, and n•• acted, cannot possibly giue grace in any opini••n ••hough it were in lawfull, and true imposition, an•• c••nsecration, vntill it be acted

and finished, because it is not an acted and perfect act, nor grace vntill then. And this act still con∣tinueth after those words, vntill all these for God hath not giuen vs the spirit of feare, but of power and loue and sobernes, be pronounced. And grace is supposed here to be in that party before any men∣tion of imposition of hands. And both the Greeke, Latine and their owne English word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 resuscites stirre vp the grace, which is in the, proue there is grace before, if at all, and not then giuen, for none of those words in any language haue a gi∣uing signification. So it is in the whole sentence both in the Greeke, and Latine Text, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I doe a∣gaine put thee in minde to styrre vp the guift of God which is in thee. Thus the Greeke. Adomoneo te, vt resuscites gratiam Dei, quae est in te. I admonish ••e thee, that thou stirre vp the grace of God which is in ••hee. Thus the Latine. Here is no grace giuen at th•••• time, b••t onely a putting in minde and admo••••tion to styrre vp the grace which was befor•• So in the words translated into English by ou•• Protestants, and he••e vsed: remember that thou sty•••• vp the grace of God which is in thee by imposition •••• hands.

So the•••• words immediatly f••llowing: for God hath not giuen vs, the spirit of feare, but of power, and loue, and sobe••nes. All speaking of ••race and power giuen before, and not at that ti••••. And there is no scripture in any language, nor adition, no Ec∣clesiasticall writer, no Pontificall or booke or Ri∣tes, that euer appointed thes w••rds. Take the holy ghost, and those immediatly io••ned in this Prote∣stant forme of pretended conse••••ation to be vnited and spoken together in such ••a••ner, nor those from S. Paule to be vsed, eit••••r wi••h others, or by

themselues to be powerable to giue consecration, and holie Orders, to Bishop, Preist, or Deacon. Neither possiblely can they cōferre any such grace or power, being words neyther of giuing or recea∣uing any thing at all from the speaker at that time. The first words, Take the holie ghost, were not vsed of our Britans, neyther are in the old Roman Or∣der. Yet our Protestans confesse they both had true Bishops and consecration, and yet without them, & the ceremonie of the booke one the head of the elect. And though the Roman Order now * 1.813 vseth them, yet it declareth that consecration is not so giuen, nor a Bishop so consecrated, but after them remayneth onely elect, without that holie Order, as before, and so calleth him, electus, and consecrandus, elect, and to be consecrated, but not con∣secrated. Further thes Protestants haue told vs before, both in their pretended booke of consecra∣tion, and thes Articles, that, It is euident vnto all men, diligently reading holy scripture, and ancient Authours, that from the Apostles time, there hath beene thes orders, of ministers in Christs Church, Bis∣hops, Preists, and Deacons, which officers were euer∣more had in reuerent estimation.

Men so euidently knowne to be Bishops, Preists, and Deacons, and euermore had in such reuerent estimation, must euermore be certayne, that they are truely & effectually admitted to those callings, and dignities, otherwise it would not be euident, that there be, and who be such men-it would be * 1.814 vncertayne, and doubtfull, who is a Deacon, a Preist, or Bishop, whether there is any true prea∣ching, ministring of Sacraments, any Sacraments, or Church at all. For thes men allowe none to

preach and minister Sacraments, but such, they de∣fine * 1.815 the visible Church to be a congregatien of faithfull men, in the which the pure word of God is preached, and the Sacraments be duely ministred according to Christs ordinance. Sacraments be certayne sure witnesses and effectuall signes of grace, and Gods good Will toward vs, by which he doth worke inuisibly in vs. And yet ma∣king but two Sacraments, Baptisme and the Supper of the Lord, they thus declare, and decree. Those fyue commonly called Sacraments, that is to say, Confir∣mation, Pennance, Orders, Matrimonie, and Extreame Vnction, are not to be compted for Sacraments of the ghospell, for that th••y haue not any visible signe, or ce∣remonie ordeyned of God.

Therefore this pretended Protestant forme, and manner of consecration, as also all their pretended Bishops, Preists, and Deacons are vaine and voide by their owne confession, for in all thes they assi∣gne laying one of hands, a knowne and euident signe and ceremonie, to be the certificate and assu∣rance of such admittance, and grace and power gi∣uen as those Ecclesiasticall Orders require. But if God did not ordeine this visible signe or ceremonie to such a purpose, to make Episcopall & other holie Orders a Sacrament, which thes article, and all their Religion denie, no created or humane autho∣ritie can giue such power and preeminence vnto it, to be a signe or ceremonie ordeined of God, a certayn•• and sure witnesse, and effectuall signe of grace. Which their Article, and Religion allowe onely to two Sacraments; and in expresse terms vtterly denyeth to all Ecclesiasticall Orders, either in Bishop, Preist, or Deacon. Hereby falling into such desperate doubts, and proceedings in this case, that they are

not onely condemned by priuate Catholike wri∣ters, but publike censures, sentences, and consisto∣ries, of the Catholike Church, and all auncient, and publikly receaued formes, Pontificals, and Orders of consecrating Bishops, Preists, and other Orders, how old, and generall soeuer from the Apostles time, But by our owne temporall lawes and publike Iudgments, as spirituall also, both in in Catholike and Protestant times, registred in their owne lawes, & Records in their owne courts and historians to haue neyther Bishop, Preist, Deacon, or any other true Ecclesiasticall man a∣mong them. They write how Ridley made Preist by Catholike Order, but Bishop by their new fas∣hion, when he was to be degraded by B. Brooke Bishop of Glocester, delegate thereto, in Q. Ma∣ryes time, hee did onely then degrade him, concer∣ning preisthood, being iudged to be no Bishop, * 1.816 as our Protestants and Records thereof testifie in thes his words to Ridley: we must proceede accor∣ding to our commission, to degrading, taking from you the dignitie of preisthood, for we take you for no Bis∣hop.

So it was also adiudged by the common lawes * 1.817 of the land in that time: Bishops in the time of King Edward the sixt were not consecrated, and therefore a lease for yeares, made by such, and confirmed by the deane and chapter, shall not binde their Successours, because such were neuer Bishops. Of thes pretended Bishops which were thus by publike Iudgment in lawe disabled to do tēporall offices, for want of true ordination and power, how much more were they vnable to performe any spirituall function, belon∣ging to that highest holie Order? yet this is pu∣blished

for law euen in Q. Elizabeth her time, lon∣ge after thes new Protestant Bishops were so al∣lowed, and still remaineth among their receaued and adiudged lawes. And so generall and vniuersall a consent was of all in authoritie, Pope, Prince, Prelates, and whosoeuer, that this new Protestant forme gaue no consecration, that their owne Pro∣testant applauded writers thus confesse it. Touching * 1.818 such parsons as were here to fore promoted to any Or∣ders after the new sorte and fashion of Orders, they were not ordered in verie deed.

This was the common and publike sentence of Pope, Prince, and Prelates in Queene Mary her time, of the pretēded Bishops of King Edward the 6. when there was more pretence for them, thē these, diuers Catholikely ordained Bishops then liuing, and some helping in their new ordering; now and from Q. Elizabeth her time not one at all. And it is contained in our old lawes: Iudex secularis non potest * 1.819 degradare clericum, magis quàm ad ordines promouere. A secular Iudge can no more degrade a Preist, or Clearke, then he can promote him to orders.

And it was publikly adiudge in lawe: That the par∣lament * 1.820 could not make the Kinge being a lay parson, to haue spirituall Iurisdiction. Then much lesse could it giue to King Edward the sixt (to speake Protestants * 1.821 words) proclaimed King of England, and also of Ire∣land, the supreame heade immediately in earth, vnder God, being of the age of nyne yeares, and to Queene E∣lizabeth, a woman by Sexe disabled in such things, both to haue spirituall Iurisdiction, and supreame spirituall Iurisdiction, and spirituall power Episco∣pall or Pontificall to conferre and giue both spiri∣tuall highest order, and Iurisdiction, to whom, and

by what meanes it pleased them, contrary to all Christians in the world, Catholiks Protestants, and whosoeue••, none out of England so proceeding in such affaires. A••d in the time of Queene Elizabeth both particular wr••••••rs, records and her parlament publikely in the 8. year•• of her Reigne assure vs, that their new Bishops making was by diuers both doubted of, and denied to be lawfull, The Prote∣stant cheife Iustice of the common plees Lord dyer setteth downe, that Bishop ••onner publikely plea∣ded they were no Bishops, and namely Doctour Horne, so admitted, and it w••s adiuged by all the Protestant Iudges, that Bish•••• Bonner might so pleade. And the Protestants would neuer come to tryall with him therein.

And the next Parlament in her 8. yeare cleared him and all other Catholikes so in i••pugning those Bishops offering the oath of suprema••y vnto them, in these words: Be it exacted that no person or persons * 1.822 be empeached, or molested in body, lands or good by occa∣sion are meane of any certificate by any Archbishop, or Bishop, heretofore made in the first session of this parla∣ment, touching or concerning the refusall of the oathe, set fourth by act of parlament in the first yeare of Queene Elizabeth. And that all tenders of such oath made by any Archbishop, or Bishop aforesaid, and all refusals of the same oath, so entered by any Archbishop or Bishop, shall be voyde, and of noe effect or validity in the lawe. And to helpe afterward, what they could, thus they enact: diuers questions haue lately growne, vpon the * 1.823 making and consecrating of Archbishops, and Bishops, within this realme, whether the same were and be duely done according to the lawe, or not: Therefore it is thought conuenient, hereby partly to touch such authori∣ties,

as doth allowc and approue the making of the same Archbishops, and Bishops, to be duely and orderly d••••e, according to the lawes of this Realme, her h••••••nesse in her letters patents vnder the greate S••••••e of England, directed to any Archbishop, Bis••••p, or others, for the confirming, inuesting, and co••secrating of any parson, elected to the office or dig••••••y of an Archbishop, or Bi∣shop, hath not onely vs•••• such words, and sentences as King Henry, and King Edward did in their letters pa∣tents, diuers other general words, and sentences where∣by her highnesse by her su••r••ame power, and authority, hath dispenced with all ••auses, or doubts, of any imper∣fection, or diasbility th••t can, or may in any wise be ob∣iected, against the sa••e.

These be the on••ly authorities the statute doth, or could bringe, ••eing all carnall and humane, not one diuine or ••cclesiasticall, vtterly vnable to make a lawfull true Bishop, or confirme any for such, being b••t meere phantasies, letters patents, the greate Seale of England, of a woman, such words and sentences as King Henry the eight, and King Eduard his child, contrary to the vniuersall Church of Christ vsed. A womans supreame power authority and dispensation in all causes, doubts, Imperfections, or disabilities in any wise to be obiected, and that not onely their pretended Archbishops, and Bishops, but others neither true nor pretended Archbishops or bishops did as their words be plaine, by this most straunge, and infirme feminine commission, confirme, inuest, and conse∣crate Archbishops, & Bishops, which as they haue confessed before, with all authorities, none but true & lawfull Bishops, in approued & receaued forme, and manner can doe.

And yet this parlament doth thus approue & all such, as were thus made, whether by the Queenes letters patent, and men no Bihops true or preten∣ded and without King Edwards forme, or any o∣ther remembred, or by King Edwards forme and fashion to be lawfull Bishops in these words: All, * 1.824 acts, and things made or done by any person, or persons in, or about any elected to the office of any Archbishop or Bishop by vertue of the Queenes letters patents, shall be by authority of this Parlament be declared good, any matter, or thing, that may be obiected to the contrary thereof, in any wise notwithstanding. All persons that haue beene, or shall be made Archbishops, Bishops, Preists, ministers after the forme and Order prescribed in the order and forme, how Archbishops and should be made, by authority hereof be declared and shall be Arch∣bishops, Bishops, Preists, Ministers, and rightly made: any statute, lawe, canon, or other thing, to the contrary notwithstanding. Hitherto this Protestant Parla∣ment, and Queene Elizabeth taking vpon them more then omnipotent and diuine power, for God himselfe euer omnipotent, cannot make that a thing done, is not, or was not done, nor a thing ill done, to haue beene well done, or not ill done. The light of reason, the light of grace, all Philosophers Christians, and others agree, non est potentia ad prae∣teritum, there is no power, or possibility, to make a thing that is past not to be past, nor otherwise passed, thē it passed. Therefore when it appeareth by so many testimonies before, that men called Bi∣shops by our Protestants, were neuer truely and lawfully made Bishops, and this Protestant parla∣ment it selfe confesseth, not onely that diuers questiōs had beene whether it were duely, & orderly done accor∣ding

to the law or not, but declareth their acts and effects done by them, as Bishops, to be voyde, and of none effect, or validitie in the lawe: It farre surpassed a womans power, or her parlament thereby, or any power on earth, or higher, to make and proue by au∣thoritie of this parlament (in her 8. yeare) such men by authoritie hereof be declared, and shall be Archbishops, Bishops, Preists, Ministers, and rightly made, any sta∣tute, lawe, canon, or other thing to the contrary notwith∣standing. Producing no other reason, but that, her highnesse by her supreame power and authoritie hath dispenced with all causes, or doubts of any imperfection, or disabilitie, that can or may in any wise be obiected against the same.

If Queene Elizabeth and her Protestants would make Episcopall Order, and dignity onely an hu∣mane inuention, she as a temporall greate Prince might haue had place for her dispensation, for time to come. Though not past, in aboue 6. yeares, when thousands, of such Bishops, and ministers were made among them; But all Protestants of En∣gland, King, Bishops & whosoeuer hauing decreed and deliuered before, that it is diuinae ordinationis, the ordinance of God, an Apostolicall tradition manifest to all the world, a canon or constitution of the whole Tri∣nitie, enacted for succeeding posteritie: it is vtterly vn∣possible, that any Queens, Kings or what dispen∣sation soeuer on earth, can or euer could make that which was, and is questioned, doubtfull, imper∣fect, and inualide, to be without question, doubt, perfect, and valide, either from the beginning, any time past, or to come hereafter. Thus howsoeuer wee examine the making of these Protestant Bi∣shops, and ministers by them, either by holy scrip∣ture, witnessing that God placed Bishops in his

Church to gouerne it; attendite vobis & vniuerso gregi, in quo vos spiritus sanctus posuit Episcopos, re∣gere * 1.825 Ecclesiam Dei, quam acquisiuit sanguine suo. And not a woman or child Queene Elizabeth and King Edward the 6. by a new deuised manner: or by the Apostolike Fathers of this first age, tradition of the Apostles, all the old Orders of consecration in Bri∣taine, or what place soeuer, by all Catholike Fa∣thers, or by these Protestants themselues, we finde nothing but a desolation and an vndoubted want of all Episcopall and Ecclesiasticall holy orders a∣mong them.

But if we come to the Sacred Bishops, of the Ca∣tholike and Romane Church, the holie preisthood and other Orders, we finde by all these testimo∣nies, all things in Order, subordinate, required and necessarie to this highest spirituall dignitie. We haue with the Apostles and the Apostolike * 1.826 Fathers of this time S. Clement, S. Ignatius, and others, Subdeacons, Acolythists, Exorcists, Le∣ctours and all. We haue founde Deacons mini∣sters to Bishops and Preists in the Sacrifice of Mas∣se, we haue founde true massing Sacrificing Preists, and Protestants both by writing and practise so confessing, as also in these words of them all by generall assent: We thinke that no man possibly haue the Order of a Bishop, which hath not the right Order of preisthood. To the verie being of a Bishop, the Order of preisthood is essentially required.

Thus they exclude themselues from, and entitle Catholiks to this greatest Order. And plainely confesse the Roman Church not onely to obserue, and vse in the consecration of Bishops, all things whatsoeuer, in any opinion, of Catholiks, or Pro∣testants,

essentiall and necessarie, but also all cere∣monies, and ceremonialls therein vsed euer since, and before England was conuerted to Christ, plai∣nely confessing that their first Protestant Arch∣bishop * 1.827 Matthew Parker being the 70. from S. Augustine was the first of all admitted without them, and otherwise then they were, and their publike continuall practise is so, euer since that time.

The ceremonies of pastorall staffe, ringe, deli∣uerie of the booke of Ghospels to the new conse∣crated Bishop, by the Consecratour and his Assi∣stants, taken from the sholders of the newly con∣secrated, Miter and gloues, we are assured to be ceremoniall onely, all and euerie of them perfor∣med, and done after the new Bishop is declared to be consecrated.

And yet these were so aunciently vsed by these Protestants, that all our Bishops of England were consecrated they being vsed. And before S. Au∣gustine * 1.828 came hither S. Kentegern in the Britans time being consecrated without them going to Rome, ipso multoties petente, with very often suite and desire, the Pope then ministred them vnto him. Sanctus Papa quae deerunt consecrationi eius supplens. The Order of Consecration by which this S. Kentegern was made Bishop, and all the Britans, Scots, and Irish vsed, was more old, then the canons of the ceremonies vsed in consecration, and their old custome mos in Britannia inoleuerat, when S. Kentegern about 1200. yeares past was consecrated, was this: In consecratione Episcopi tan∣tummodo capita eorum sacri chrismatis infusione per∣ungere. cum inuocatione Sancti Spiritus, & benedi∣ctione,

& manus impositione. In the consecration of Bishops onely to anoynte their heads with holy Chrisme, with inuocation of the holie ghost, and benediction, and imposition of hands. This Order was adiudged by the Popes of Rome, to be auayleable. And all Protestants graunt, the Britans haue true conse∣cration, and Bishops. Here is neyther the cere∣monie of saying, take the holie ghost, nor 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 di∣gnitie and calling, and as S. Albinus Amalarius and others witnesse 800. yeares since this cere∣monie 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 conse∣cration,

or persons consecrated in their congrega∣tions: But the present Catholike and Romane Church now practising all, and euerie Rite, and ceremonie, which all those Orders, and Ordina∣tions 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 con∣secrated ended, wh••ch was in all orders of this con∣secration, and helpe of the holie ghost as the Bri∣tans Scots and Irish with others vse cum inuocatione * 1.829 sancti Spiritus, being called vpon, the consecratour telleth him, the office of a Bishop to be, to iudge, inter∣prette, consecrate, giue Orders, offer sacrifice, baptise and confirme. Episcopum oportet iudicare, interpretari, consecrar••, ordinare, offerre, baptizare & confirmare. With this all the cited Orders agree, and the holie Fathers of this first age before, S. Clement, S. Igna∣tius * 1.830 with others among the greate duties of this highest dignitie haue told vs: Quid aliud est Epis∣copus, quàm 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 Ec∣clesiam spectant, non licet sine Episcopo baptizare, ne∣que offerre, neque sacrificium immolare, neque dochen celebrare. Non sibi quis sumit honorem, sed qui voca∣tur à Deo. Nam per Episcopi manus datur haec digni∣ta••.

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 di∣gneris. Producendo semper signum Crucis super eum, thus the Elect kneeling before the altare S. De∣nys * 1.831 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 imprecatio∣nibus consumantur cuilibet ipsorum à benedicente Pon∣tifice 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 conse∣secrated, 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 a∣noynted in two Orders. And they call this vnction the summe and complement of Ordination, and that vsed the consecration is ended. Comple in Sa∣cerdote tuo mysterij tui summam, caelestis vnguenti flore sanctifica, and this ended, compl••ta benedictione, they call him consecrated Bishop, consecratus, Pon∣tifex, 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: tantum∣modò 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 Or∣der is hereby conferred and ended. S. Augustine * 1.832 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 significa∣tur se accipere hanc vnctionis gratiam, qui caput est totius Corporis, imitando illum, qui caput est totius Ecclesiae, per vnctionis gratiā sit & ipse caput Ecclesiae, sibi commissae. S. Gregorie plainely teacheth this vn∣ction * 1.833 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 consecra∣tion before remembred, S. Bede and Amalarius * 1.834 from him, and others witnesse, how in this King∣dome this was accompted a Rite necessarie essen∣tiall and giuing grace in this Sacrament: oleo vn∣ctionis perfunditur, vt per gratiam spiritus sancti con∣secratio 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 * 1.835

Protestant consent, so proue and deriue it. S. De∣nis * 1.836 is so plaine, that they plainely thus confesse it: Areopagitae Dionysio tributum opusculum vnctionem ponit expressè. So they confesse of S. Anacletus, made Preist, by S. Peter, the Apostle: addit vn∣ctionem capitis Anacletus, quae est antiquissima.

The words which he vseth, deducing his do∣ctrine, * 1.837 and practise from the Apostles, be these: Bishops are to be made by Imposition of hands of Bishops, with the ghospels which they are to preach, and holie vnction by the example of the Apostles, because all san∣ctification consisteth in the holie ghost, whose inuisible power is mixed with holie Chrisme, and by this Rite solemne Ordination is to be celebrated. Where we finde by this greate Apostolike authoritie, that the grace of this Sacrament, and power Episcopall is giuen by this Rite.

And these Protestants, as by this they must, and * 1.838 are enforced, confesse so of the holie fathers fol∣lowing, both in the Greeke and Latin Church, that they were consecrated Bishops by holie vn∣ction. * 1.839 So of S. Basile, vnctione sacrâ adhibitâ est ordinatus. So of S. Gregorie Naziancen, me Pon∣tificem vngis. So were S. Iohn Chrisostome and S. Seuerus. Of S. Augustine, S. Gregorie with others I haue spoken before; To which we may ioyne S. Iuo, Stephanus Aduensis and other aun∣tient writers, and expositours of holie mysteries, and all Orders of Consecration.

By this it is euident, how certayne and vndou∣bted a thing it is, That the consecration vsed in the Romane Church, is most true, holie, and honou∣rable, both for Order, and Iurisdiction, euer, as is demonstrated before, both in this and other na∣tions,

from the Apostolike Roman see, and in the old Orders of consecration the Bishop to be con∣secrated protesteth obedience to the Popes of Rome. And how the case standeth with the Pro∣testants both of England, and all others, it is as la∣mentable to know their desolate condition.

THE XXVII. CHAPTER.

The 37. article, intituled, of the ciuill Magistrates, thus examined, and whosoeuer against the Roman Church, condemned.

THeir 37. and next Article is intituled: of the ciuill Magistrates. And thus followeth. The Kings Maiestie hath the cheife power in this Realme of Englād, and other his dominions, vnto whome the cheife gouern∣ment of all estates of this Realme whether they be Eccle∣siasticall or ciuill, in all causes doth appertaine, and is not, nor ought to be subiect to any forraine iurisdiction. The Bishop of Rome hath no Iurisdictiō in this Realme of England.

The rest of this article containeth an excuse of Protestāts that they did not giue to their temporall Prince power to preach and minister Sacraments, as some interpreted their opinion, and other things not questioned betweene Catholiks and English Protestants, but betweene these Protestants and some other new sectaries, among themselues, and be these. The lawes of the Realme may punish Christian men with death, for heynous and grieuous offences. It is lawfull for Christian men, at the commaundement of the Magistrate, to weare weapons, & serue in the warrs.

These positions are graunted and allowed by all

Catholiks. The first part of this article giuing vnto the King a temporall Gouernour, and Ruler cheife gouernment ouer all estates in all causes Ecclesiasti∣call or ciuill, as also their statute and oath of Princes Supremacy in spirituall things, fighteth with, and contradicted it selfe: for thus it addeth: we giue not to our Prince, the ministring either of Gods word, or of the Sacraments: the which the Iniunctions also some∣time set fourth by Elizabeth our late Queene, doe most plainely testifie. Therefore seing Kings be not Tea∣chers, preachers, Doctours, Pastours, and shee∣phards in the Church and fould of Christ, to giue them some place therein, members of it, and not to be quite excluded from the name, and number of Christians we must needs say, they be of them which be taught preached vnto, instructed, sheepe and subiects, fedde, ruled and gouerned by them, which haue authority, and spirituall power in such things. And these our Protestants haue accordingly this defined the Church before in these their arti∣cles. The visible Church of Christ, is a congregation of faithfull men, in the which the pure word of God is prea∣ched; * 1.840 and the Sacraments be duely ministred, according to Christs ordinance.

They to whome the word is preached, and Sa∣craments be ministred, and neither haue power to preach nor minister Sacraments, which this Arti∣cle confesseth of their Protestant Kings, and tem∣porall Rulers, cannot possibly in the respect be cheife Gouernours of thē to whome God himselfe hath power and preeminence. The holy Scriptures do in many places commaund obedience both to temporall & spirituall Rulers, but obediēce in mat∣ters of Religion in feeding and ruling soules the

flocke of Christ, gouerning his Church and such spirituall emnencies is onely appropriated in thē to spirituall gouernours. Qui benè praesunt Presbyteri duplici honore digni sunt. Pascite qui in vobis est gre∣gem * 1.841 Dei, pasce agnos meos. Pasce oues meas. Attendite vobis & vniuer so gregi, in quo vos Spiritus sanctus posuit Episcopos regere Ecclesiam Dei, quam acquisiuit sanguine suo. Mementote praepositorum vestrorum, qui vobis locuti sunt verbū Dei. Obedite praepositis vestris & subiacete. Ipsi enim peruigilant quasi rationem pro animabus vestris reddituri. Where we see neither king nor Prince, if he will belonge to the Church of Christ, haue his soule purchased with his blood, a care had of it, and accompt made for it, can be free from this obedience; much lesse can he clayme it for himselfe, from them to whom it so infallibly be∣longeth, by the highest authority.

The Apostolike men of this first age, haue testified this at large before, in the examina∣tion * 1.842 of the last precedent article. S. Ignatius hath taught vs, a Bishop is aboue all principality and power. Episcopus omni Principatu & potestate supe∣rior est. No man is more honorable then the Bi∣shop. Nemo Episcopo honorabilior. Preists and Dea∣cons, all the clergy together with the people, and Souldiars, and Princes, and the Emperour also must obey the Bishop. Cum populo, & militibus at que Prin∣cipibus, sed & Caesare obediant Episcopo. Be subiect to the Bishop, euen as to our Lord, for he watcheth for your soules, and is to make accompt for them. Therefore it is needfull that you doe nothing with∣out the Bishop. No man may doe any thing that belongeth to the Church without the Bishop. Sine Epis••opo nemo quicquam faciat eorum quae ad Ecclesiam spectant.

Sainct Clement testifieth that Sainct Peter the Apo∣stle * 1.843 commaunded praecipiebat Petrus Apostolus, that all Princes of the earth, omnes Principes terrae, and all men should obey Bishops. And proued that all which did con∣tradict them were in state of damnation, and imfamy vntill they made satisfaction; and commaunded them to be excommunicate except they were conuerted. The Bi∣shop * 1.844 ruleth all Lords, Preists, Kings, Princes, Re∣gibus, Principibus, Fathers, children Masters, and all subiects. He Iudgeth as God with power. The Bishop is mediatour betweene God and men. He is the next after God our Father, Prince, Ruler, King, Rex, Gouernour. A Bishop is adorned with the dignitie of God, he ruleth the clergie and commaundeth all the peo∣ple. Omni populo imperat. * 1.845

The like haue other Apostolike men of this first age. And they are so farre from giuing superiority, and commaund to ciuill power ouer Bishops in things of Religion, that in such affaires and causes they make inferiour all temporall people euen to Preists and Deacons. Preisthood is the heade or cheife of all good things in this world, saith S. Igna∣tius. * 1.846 Sacerdotium est omnium bonorum quae in homini∣bus sunt, apex. He that rageth against it, doth not igno∣miny to man, but to God. Lay men must be subiect not onely to Preists but to Deacons. Laici Diaconis subditi * 1.847 sint Subiecti estote Presbyteris & Diaconis sicut Deo & Christo.

And our Protestants themselues acknowledge, * 1.848 that the holy Popes of this time, iudged them no Christians that called holy Preists to ciuill consistorys Anacletus Christo alienos esse indicabat qui Sacerdotes inius vocarent. They which tooke away the riches of the Church were to be adiudged homicidas, because the A∣postles

by our Sauiour his commaunde, gaue chardge that the priuiledges of the Church and Preists should be kept inuolate. Christ vel Ecclesiae pecunias auferentes, homi∣cidas iudicari debere censuit: quia inquit priuilegia Ec∣clesiae & Sacerdotum, Apostoli Saluatoris iussu inuio∣lata esse debere iusserunt. In Ecclesiasticall busines the the greater causes were to be referred to the primates, the lesser to the Metropolitane Bishop, and secular causes to secular Iudges. In Ecclesiasticis negotijs, grauiores cau∣sas ad primatem, leuiores ad metropolitanum Episcopum referendas, secularia negotia ad prophanos iudices, agen∣da esse iussit. All that were oppressed might appeale to the Ecclesiasticall Court.

And that such causes as could not be composed by the cheifest of the cleargie, should be ended in their coun∣cells. Et causas quae apud primarios Ecclesiastici ordinis componi non possent, in Concilio finiendas esse.

To that which followeth in this Article: The Bishop of Rome hath no iurisdictiō in this Realme of En∣gland: I haue aboundantly answeared, and so proued the weakenesse of such assertion in my Examine of their 19. Article and that which is here said most manifestly conuinceth the same. For if as is proued here, the Bishops in euery Prouince haue the high∣est and cheifest spirituall power, ouer all others therein whether spirituall or temporall, he which hath the supreame power, and Iurisdiction ouer all, and euery such Bishops, or Bishop, cannot be depriued of that. Title, and right, though a farre greater consistory then these Articlers, or their Ap∣prouers, and applauders should deny it vnto him? He that hath iurisdiction and power ouer the grea∣ter, must needs haue it ouer the lesser and Infe∣riour in that Kind. S. Ignatius calleth the Church

of Rome, the sanctified and Ruling Church being him∣selfe Patriarke of Antioch. Ignatius Ecclesiae sanctifica∣tae * 1.849 quae praefidet in loco Regionis Romanorum. S. Poly∣carp lyuing in the same age, went from Smyrna in the East, to Rome for decision of Questions about the day of Easter. Propter quasdam super die paschae * 1.850 quaestiones Romam venit.

S. Dionisius, saith S. Peter liuing and dying Bishop of Rome was the supreame glory and head of diuines. Petrus supremum decus, & antiquissimum Theologorum columen. S. Clement saith, S. Peter was by Christ defined, the foundation of the Church Simon Petrus fundamentum esse Ecclesiae definitus est. And as the most worthy commaunded by Christ to con∣uert the westerne parts, and performed that pre∣cept. Qui obscuriorem mundi plagam occidentis, velut omnium potentior illuminare praeceptus est, quique & integrè potuit implere praeceptum. He liued much, and dyed at Rome by martyrdome, and committed his supreame Pastorall charge, and office to S. Cle∣ment, which Christ had committed to him, full power to binde and loose, & whatsoeuer he should decree on earth should be decreed in heauen. Cle∣mentem Episcopum vobis ordino, cui soli me ae praedica∣tionis & doctrinae cathedram trado. Ipsi trado à Domino mihi traditam potestatem ligandi & soluendi, vt de omnibus, quibuscumque decreuerit in terris, hoc decre∣tum sit & in caelis. Among other Pastorall and high∣est Pontificall duties, he gaue him power, and chardge to send Bishops into all cyties, whether, or where S. Peter had not sent, or ordained before. E∣piscopos per singulas ciuitates, quibus ille non miserat nobis mittere praecepit.

And S. Clement performed it. Quod facere in∣choauimus,

& Domino opemferente, facturi sumus. A∣liquos ad Gallias, Hispaniasque mittimus, & quosdam ad Germaniam, & Italiam atque ad reliquas gentes di∣rigere cupimus. Among these Bishops some were primates, or Patriarks, and Archbishops, and the causes of Bishops and greatest Ecclesiasticall Que∣stions and busines of the Churches, were to be tried and decided by the primates, and Patriarks, and the Apostles so decreed. Petrus Episcoporum pri∣mates vel Patriarchas ordinauit, qui reliquorum Epis∣coporum iudicia, & maiora, quoties necesse foret, negotia in fide agitarent, & secundum Dei voluntatem, sicut constituerunt sancti Apostoli, ita vt ne quis iniu∣stè periclitaretur, definirent. Archiepiscopos institui praecepit, qui non tamen primatum, sed & Archiepis∣coporum fruerentur nomine. Episcoporum quoque iudi∣cia, vt superius memoratum est, & maiora Ecclesiarum negotia, si ipsi reclamauerint, aut aliquem timorem, aut istos vel alios suspectos habucrint, ad iam dictos pri∣mates vel Patriarchas, transferri perdocuit. And this was among the Apostles themselues, one. S. Peter, aboue the rest. Quoniam nec inter Apostolos par institutio fuit Sed vnus omnibus praefuit.

This is the testimonie of S. Clement, confir∣med * 1.851 by S. Anacletus then liuing, Ruffinus, Mar∣rianus, Martinus Florentius wigorniensis, Pope Leo the seconde, and many others both Catho∣like 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 Chur∣ches, and all Christian people, neither King nor Caesar exempted. Anacletus ab ipso Domino prima∣tum Romanae Ecclesiae super omnes Ecclesias vniuer∣samque

Christiani nominis populum concessum esse as∣seruit. 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 & Apo∣stolica Ecclesia non ab Apostolis, sed ab ipso Domino Saluatore nostro primatum obtinuit, & eminentiam potestatis, super vniuersas Ecclesias ac totum Chri∣stiani 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 * 1.852 Christ builded his whole Church vpon it. Apo∣stoli hoc statuerunt, iussu Saluatoris, vt maiores & difficiliores quaestiones semper ad sedem deferantur Apostolicam, super quam Christus vniuersam constru∣xit Ecclesiam.

So haue also S. Euaristus and S. Alexander, * 1.853 who liued in this first age. Relatum est ad huius sanctae & Apostolicae sedis apicem, cui summarum dis∣positiones causarum, & omnia negotia Ecclesiarum ab ipso Domino tradita sunt, quasi ad caput. Our Pro∣testants * 1.854 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 neces∣sitie, 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 Ar∣ticle would thus depriue of that honour, and hap∣pines 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 * 1.855 these words: we should accompt it a great glorie to de∣riue 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, Ca∣tholike and Protestant Antiquaries, do thus deriue and proue it. Petrus venit in Britanniam, quo in loco * 1.856 cum longo temporefuisset moratus, apud Britannos ver∣bo 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 confir∣me. 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 occiden∣tis 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 barba∣rous nations out of the Romane Empire. Et in multas orientis, atque in harbaras extra Romanum Imperium nationes. Diuers of the holie Bishops and Aposto∣like * 1.857 Preists, which S. Peter consecrated for, this

Kingdome are remembred both by Catholike and Protestant Historians, S. Aristobulus, S. Mansue∣tus, S. Beatus and his holie companion, not named in Antiquities. Our Protestants make S. Aristo∣bulus 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 Ca∣tholiks and Protestants from antiquities affirme, that he sent to vs S. Nicasius, who instructed the Britons, Britones instruxit formauitque fide S. Nica∣sius 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 Prote∣stant Antiquaries affirme, that the diuision of Pri∣mates 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 manu∣script 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 gene∣rall conuersion was not vntill the yeare of Christ 197. Albertus Krantius well acquainted with our

Brittish antiquities, writeth the like of S. and Pope * 1.858 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 A∣postolike 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 Prote∣stants * 1.859 so confessing. Ab Episcopo ad Romanum Pon∣tificem 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 authori∣tie, this Kingdome was wholly conuerted, by all antiquities and testimonies, & made the first Chri∣stian Kingdome in the world. This holie Pope as * 1.860 our Protestants write, did Order, and practise, and as the Apostles and their Successours had defined as he testifieth sicut ab Apostolis eorumque Successori∣bus multorum consensu Episcoporum definitum ••st, that nothing should be proceeded in, against Bis∣hops, vntil it was defined by the Pope of Rome: accusationem contra Episcopos, Episcopos audire permi∣fit, sed vt nihil, nisi apud Pontificem definiretur, ca∣uet.

This highest spirituall Authoritie in the Pope of * 1.861 Rome, was not vnknowne to the Christians and King Lucius in Britayne, which moued that King as both Greeke and Latin, Brittish and Saxon, do∣mesticall and forreyne, Catholike and Protestant Antiquaries informe, to write humble letters sup∣plices litteras, to that Pope, entreating him, obse∣crans, 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 Or∣deyne 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 plu∣ribus alijs redierunt in Britanniam. Our King cra∣ued 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 Lu∣cius. So witnesse these men.

This Pope went further, in prescribing the li∣mits, 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 co∣ronam Regni, & sunt de appendicijs, & dignitatibus Regis, & vna est monarchia, & vnum est Regnum. Tales enim metas, & fines constituit & imposuit coro∣nae Regni Dominus Eleutherius Papa sententia sua, qui

primo destinauit coronam benedictam Britanniae, & Christianitatem Deo inspirante, Lucio Regi Britonum. Here also he sēt 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 Brito∣nibus Caesaris beneuolentia & authoritate imperitabat. He gaue Indulgences to our Churches, namely to the old Church of Glastenbury ten yeares Indul∣gence, 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 li∣bertatibus muniuit. Gloriosus Britonum Rex Lucius cum infra Regnum suum verae fidei cultum magnifica∣tum 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 rema∣neret.

Thus reuerent and honourable was the spiri∣tuall power, and supreamacie of the Church and Pope of Rome, in Britayne, and all places in these Apostolike dayes. All those Apostolike men, Po∣pes, or others which haue thus taught vs, were glorious Saincts, and King Lucius also, Sainct Lu∣cius, who with all his Kingdome, clergie, and others so embraced it; and though neither he, nor the Romās had then any temporall Rule or domi∣nion 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 hi∣storians, acknowledge. Habetur concilium Londini, * 1.862 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 en∣deuoured, expelled the Papall Authority spirituall out of England, and assumed it to himselfe, though he punished with death, as others often since then haue done, the professours thereof, yet both he, and all or Rulers temporall since, Kings, or Queens, haue retained in their stile of honour, that title, Defensor fidei, defendour of the faith, which the Pope gaue him for defending before his fall, the Catho∣like faith against Martine Luther; though they all, except Queene Mary, impugned it.

And our present K. Charles. (whome together with his Queene Mary, God blesse with all good, and happines) in his late publike declaration to all his louing Subiects, among whome his Catholiks be not in the lowest place of duty, and desert to him, though not in like degree of his fauour to thē, thus, and thus vehemently, protesteth: wee call God to recorde, before whome we stand, that it is, and alwaies hath beene, our harts desire, to be found worthy of that title, which we accompt the most glorious in all our Crowne, DEFENDOVR OF THE FAITH.

But to defend the faith, is not, to reprint the arti∣cles

of Religion, established in the time of Queene Eli∣zabeth, and by a declaration before those articles to ty, and restraine all opinions to the sense of those articles: as he speaketh immediately before, and to persecute Bishops, Preists, and Catholiks as he doth.

That title was giuen by the Pope to King Hēry, for defence of the true faith, longe before the arti∣cles of Queene Elizabeth, or she was borne. Longe before, hee, K. Edward 6. Queene Elizabeth, King Iames, and King Charles, persecuted Catholiks, & their faith, whereof by their stile, they should be defendours, & longe before their religion, or any of them (I except King Henry the 8. to whome it was giuen) receaued beeing. The true faith Catho∣like, and Apostolike, which by that regall stile and title they should defend, against these articles, I haue aboundantly by the best testimonies proued in euery point, for the two last following articles, the 38. intituled, of Christian mens goods, which are common, and the 39. the last, of a Christian mans oath, doe not containe any cōtrouersie with Catholikes, but were ordained against new Sectaries, among themselues. I hope no Protestant Parlament will hereafter glory, that their religion was almost 80. yeares old, though it wanteth 10. of that number, and so extraordinarily contend to persecute that which I haue proued to exceed it, aboue 1500. yeares in time and truth, which they ought to em∣brace and honour, and not so maliciously or igno∣rantly, not being the most religious, nor learned diuines, to persecute it.

FINIS.

Notes

• * 1.1

  Art. 6. supr.
• * 1.2

  Field Booke of the Church lib. 4. cap. 5. wotton def. of perk. pa. 442. Couell. ag. Burg. pag. 60. def. of Hoo∣ker pag. 31. 32. 33. pro••••st. glosse on the 6. art. Tho. Rogers ibid.
• * 1.3

  Artic. 6. supr. Confessio Wirtemberg. cap. de Scrip∣tura. Protest. glosse in art. 6. & p. 1. Willet Sy∣nop. quaest. 1. of scripture. pag. 2. 3. ••dit. an. 1594. hol∣nish. chron. f. 1299. Stowe hist. an. 1579. in Q. Eliza∣beth. Io. Brēt. Apolog con∣fess. Wittem∣berg. histor. Dauidis Georg. Dis∣play Art. 6. Magdeburg. hist. cent. 3. ca. 11.
• * 1.4

  The new te∣stament by Protest. ••r••st. published by King ••ames authority. Matth. 6. 2. Cor. 9. Luc. 14. Ioan 9. Hebr. 5. 1. Cor. 1. Hebr. 1.
• * 1.5

  Rom. 11.
• * 1.6

  Concil. gener. 6. can. 2.
• * 1.7

  Canon. Apo∣stolor. can. 85. vl••.
• * 1.8

  Clem. epist. 1. 2. Apostolic. constitut. li. 2. c. 4. cap. 21. c. 49. 51. cap. 63. l. 3. cap 3. l. 6. c. 19. 23. 29. l. 8. l. 7.
• * 1.9

  Ignat. epist. ad Philadelph. e∣pist. ad may∣nesian epist. ad Heron. Po∣lycarp. epist. ad Philippen. Dionis. l. de diu. nom. cap. 4. Ecclesiast. Hier. c. 2. de diu. nom. c. 7.
• * 1.10

  Eleuther. ep. ad Lucium Reg. Rritan. apud Gal. Lambrrt. l de leg. S. Eduardi Stowe hist. fore tom. 1. Godwin. Cō∣uers. of Brit. Hollinsh hist. of Eng. Speed. Theat. of Bit. Matth. park. antiq. Britan. Matth. park. antiq. Brit. p. 69. Io. Gosc. hist. Eccl Da∣uid. poiuel. in Annot. in l. 2. c. 1. Girald. Cābr. I••iner. Cābr. Bal. l. 1. Script. Brit. cent. 1. in Au∣gust. Rom. l. 2. de Act. Pon∣tif. Rom. in Greg. 1.
• * 1.11

  Godwyn Cō∣uers. of Brit. pag. 43. 44. fore pag. 463. edit. an. 1576. Holinsh. hist. of Engl. cap. 21. l. 4. fulke answ. to a coūterf. cath. pag. 40. harr. descript. Brit. c. 9 Gild. ep. de excid. & conq. Britan.
• * 1.12

  Conference at Hampton Court pag. 60. Couelag. Burges pag. 87. 8. 86. 88. 89. 90. 91.
• * 1.13

  Hieron. Tom. 3. oper. praef. in Iudith. Ruffin. inue∣ctit. 2. in Hieronym.
• * 1.14

  Couel. sup. pag 87.
• * 1.15

  Ruffin. supr.
• * 1.16

  Hier. Apol. 2. aduers. Ruffin. Tom. 4 oper. praef. in libros Ma∣chul.
• * 1.17

  Feild l. 4. of the Church. cap. 23. pag. 245. Act. 6. Gloss. ordin. & Lyra. in eund. locum.
• * 1.18

  Melito Sard apud Euseb. hist Eccl. l. 4 cap. 25. Origen. in p 1. Euseb. his Eccl. li. 6. cap 24.
• * 1.19

  Conc. Lao¦dic. can. 60.
• * 1.20

  Greg. Naziāz. de vir. & Gorm. sacrae scrip. l. 6. Am∣phil. l. ad Se∣lēcum. Cyrill. Hierosolim. Catech. 4. Tho. Rogers vpon this 6. Art. Confess. Gallic. c 3. 4. Confess. Belg. c. 4. 5.
• * 1.21

  ••ilsō Suruey ••ag. 664.
• * 1.22

  Euseb. de vit. Const. lib. 3. hist. c. 22. l. 3. cap. 3. Concil. Cart. 3. can. 47.
• * 1.23

  Concil. Cart. 3. supr.
• * 1.24

  Innoe. 1. epist. ad Exuperiū Tholosanum Episc. August. lib. 2. doctr. Christ. c. 8. & in speculo.
• * 1.25

  Gelas. Tom. Concil:
• * 1.26

  Alcim. Auit. l. ad Soror. de consol. Cas∣siodor. lib. 1. diu. Iust. c. 13.
• * 1.27

  Ireneus l. 3. cap. 4.
• * 1.28

  Rom. 1. 1. Cor. 1. 2. Cor. 1. Gal. 1. Ephes. 1. Phil. 1. Col∣loss. 1. Thess. 1. & 2. 1. Tim. 1. 2. Tim. 1. Tit. 1. Epist. ad Philem. Hebr. 1. Iacob 1. 1. Petr. 1. 2. Pet. 2. Ioh. 1. Io. 2. & 3. Iud. 1.
• * 1.29

  Irenaeus lib. 3. aduer. haereses cap. 1. Hieron. catal. Script. Eccl. in S. Matthaeo. Euseb. hist. Eccl. l. 3. c. 21. Iren. supr.
• * 1.30

  2. Petr. 1.
• * 1.31

  Clem. lib. 6. hypo••. Hier. l. de Script. Eccl. in Marc. Euseb. hist. l. 3. c. 21. l. 2. cap 15 Matth. westin. chr. an. 42. Flor. wigorn. chr. an. 45. & 67. Marian. Scot. an. 47. Ma∣rian. Scot. an. 47. Martin. Polon. an. 44. Hier. lib de sc. in Luc. Act. 1. Luc. c. 1.
• * 1.32

  Hieron. lib. de Script. Eccl. in Ioanne A∣post. Euseb. hist. Eccl. l. 3. cap. 21.
• * 1.33

  Euseb. supr. l. 2. & 3. hist. Hier. libr. de Scriptor. Ecc. in Ioanne.
• * 1.34

  Athanas. Sy∣nopsi Crdren. in nerua. Epi∣phan. Hier. 51. Iren l. 3. ca. 1. & apud Eus. l. 5. hist. cap. 8. flor. Wigorn. chron. an. 81. 103. Mat. westin. chron. an. 98.
• * 1.35

  Hier. in Mar∣co supr. & Io. an Euseb. li. 3. hist.
• * 1.36

  Rom. 1.
• * 1.37

  2. Petr. 1.
• * 1.38

  1. Tim. 6.
• * 1.39

  2. Tim. 2.
• * 1.40

  2. Thessal. 2.
• * 1.41

  Chrisost. in 2. Thess. orat. 4.
• * 1.42

  Hier. in ea∣dem Verba. Tom. 9.
• * 1.43

  Ambros. in 1. Cor. Epiph. haeresi 69.
• * 1.44

  Feild. l. 4. c. 20. pag 238.
• * 1.45

  Artic of Pro∣test. Relig. 20.
• * 1.46

  Engl Protest. Rel. artic. 6.
• * 1.47

  Feild. l. 4. pa. 238. c. 20.
• * 1.48

  Couell cont. Burg pag. 60. whitaker ib. Wotton def. of Perk. pag. 442. Couell. def. of hook. pag. 31. 34 32. 33. feild l. 4. c. 5. pag. 203. Ormer. pict. Pap. pag 93. Sutcliffeag. the 3. conu. pag. 79.
• * 1.49

  Protest. Reli. of Engl. Art. 19.
• * 1.50

  Art. 8. Catech. com. Booke. Iniunct. Ca∣nons. feild l. 4. c. 20. pag. 238. 239.
• * 1.51

  Feild supr. pag. 239.
• * 1.52

  Art. of Engl. Prote. Relig. Art. 17. Com∣muniō Booke Tit. Baptisme. The. Rog. in Art. 27. Q. Elizab. and k. K. Iames In∣iunct. and Ca∣nons.
• * 1.53

  Art. of Relig. art. 25.
• * 1.54

  Kinge Iames and Casanb. resp. ad Card. per. pa. 51. 52. 20. Middle••. Papistom. 20. p. 92. 113. 49. 137. 138. 47. 45. Feild l. 3. cap 29. p. 138. Couell. Exa. pag. 114.
• * 1.55

  King Iames, Prot. Lords, Bish. & Doct. in Confer. at Hāpt. Court. p. 13. 18. 35. 36 10. 11 Couell. ag. the plea. of the Innoc. p. 104. Barlow Serm. before the K. Sept. 21 an. 1607. part. 3. cap. 2.
• * 1.56

  Communion booke of Engl. Protest. Titul. Confir∣mation. §. Al∣mighty. Prot. of Religion art. 25.
• * 1.57

  Articul. 6. supr.
• * 1.58

  Feild. Books of the Church l. 4. pag. 242. August. l. 4. contr. Donat. c. 23.
• * 1.59

  Feild supr l. 4 c. 21. p. 242. c. 5. pag. 202. Kinge Iames and Confer. at Hampton. Couel def o•• Hooker. Or∣mer pict pap. p. 184 Down. l. 2. Antichr. pag. 105. Sut∣cliffe Sub∣uers. pag. 57.
• * 1.60

  Protest. supr. Ruffin in ex∣posit. Symbo∣li & alij.
• * 1.61

  Art. 8. of prot. Religion.
• * 1.62

  Prot. Glosse by authority of Church of Engl. in Art. 8.
• * 1.63

  S. Ignat. epist. ad Smyrn. Theod. dialo. Euseb. l. 3. c. 31. Hiera••. lib. de vir. Illust. S. Bern. Serm. 7. in ps. 9. Marc. Michal Car∣noten. lib. de vir. illustr. Dion. Carth. ad l. Areop. de diuin. nom. Sint. Sin. lib. 2. Ignat. ep. ad S. Ioh. 1. 2. ad B. Mar. Virg. B. Mar. epist. ad Ignat. S. Ignat. epist. ad Smyrnen. Eu∣seb. hist. l. 3. ca. 33. ••. Chrisost. orat. de trāsl. S. Ignatij. Foe∣lix Rom. ep. ad Zenon. Im∣perat. synod. S. Constant. Theodoret. Immutabil. dialog. 1.
• * 1.64

  Euseb l. 3. hist. cap. 32. Euseb. hist. l 3. c. 33. Hieron. l. de Scriptor. in S. Ignat. Gildas epist. de excid. & conquest. Bri∣tan.
• * 1.65

  S. Ignatius epist. ad Ro∣manos in ini∣tio.
• * 1.66

  Epist. ad An∣tiochen.
• * 1.67

  Epistol. ad Symrnen.
• * 1.68

  Epist. ad Phi∣ladelphienses.
• * 1.69

  Epistol. ad Smyren.
• * 1.70

  S. Ignatius epist. ad E∣phesios.
• * 1.71

  S. Ignat. citat, C. Si autem. 11. quaest. 3. Iacob. Siman∣chal. dedigni∣tare Episco∣pali.
• * 1.72

  S. Ignat. Epist. ad Antioc.
• * 1.73

  I. Ignat. Epist. ad Trallia▪
• * 1.74

  Epist. ad Mag∣nesian. & ad Philadelph. Epist. ad He∣ronem.
• * 1.75

  Epist. ad Smyrn.
• * 1.76

  Epist. ad Polycarp.
• * 1.77

  Epist. ad Smyrn. & ad Heronem.
• * 1.78

  Epistol. ad Trallian.
• * 1.79

  Epistol. ad Philadelp.
• * 1.80

  Epistol. ad Ephes.
• * 1.81

  Epis. ad Rom.
• * 1.82

  Ignat. apud Theodoret. Dialog. 3.
• * 1.83

  Epistol. ad Ephesios.
• * 1.84

  Epist. ad He∣ronem. Epist. ad Mar. Cassobolit. Epist. ad Tar∣sen. ad Rom. Epist. ad Phi∣ladelphenses.
• * 1.85

  Epistol. ad Smyrnenses.
• * 1.86

  Epist. ad Po∣licarpum.
• * 1.87

  Epist. ad He∣ro••.
• * 1.88

  Epistol. ad Trallianos.
• * 1.89

  Epistol. ad Tr••ll. supr.
• * 1.90

  Epistol. ad Heron.
• * 1.91

  Epistol. ad Trallian.
• * 1.92

  Matth. 27.
• * 1.93

  Epistol. ad Mar. Cassob.
• * 1.94

  Epist. ad Phi∣ladelph.
• * 1.95

  Epistol ad Tarsens.
• * 1.96

  Epistol. ad Philippen. Epistol. ad Smyrn. Epistol. ad Polycarp.
• * 1.97

  Epistol. ad Antiochen.
• * 1.98

  Epistol. ad Magnes.
• * 1.99

  Epist. ad E∣phesios.
• * 1.100

  Epistol. ad Heron.
• * 1.101

  Epist. ad Phi∣ladelph.
• * 1.102

  Epist. ad Po∣lycarpum.
• * 1.103

  Epist. ad An∣tiochen.
• * 1.104

  Epist. ad Ma∣gnesian.
• * 1.105

  Epist. ad Phi∣ladelph.
• * 1.106

  Epistol. ad Heron.
• * 1.107

  Epistol. ad Magnesianos. & epist. ad Trallian.
• * 1.108

  Epist. ad Phi∣ladelphenses.
• * 1.109

  Epistol. ad Philippen.
• * 1.110

  Dionysius A∣reopag. l. Ec∣cles. Hierarc. c. 1.
• * 1.111

  Cap. 5.
• * 1.112

  Cap.
• * 1.113

  Dionys. supr. c. 1. S. Dionys. l. de diuin. nomin. cap. 3. Clem. Rom. ep. 1. 2. 3 4. 5. l Recog. l. cō∣stitut Apost. Chris. hom. 49. in Matth. Euseb. histor. Eccl. Cedren. Nicephor. Callist. hist. l. 2. Epiphan. in panar. Ruffin. praef. in Clem. Bed. in cap. S. Luc. Freculp. Lerouien. Chron. lib. 2. Synod. Sext. in Trullo. Ruffin. praef. & translat. o∣per. S. Cle∣ment. S. Proclus Pa∣triarch. Con∣stant. l. de tra∣dit. diuinae Li∣turg. Nichol. Episcopus Methonen. l. de vero Chri∣sti corp. in Eucharist. Marcus E∣phes. l. de cor∣pore & sang. Christi. Bes∣sar. l. de Sacr. Eucharist. Manuscript. Gallic. antiq. an. D. in S. Clem. Ma∣nuscript. Brit. antiquis. Pro∣test. Collectiō of priuate prayers. An. 1627. p. 147. 125. 107. 87. 35. Mat. Park. antiquit. Brit. pag. 47.
• * 1.114

  S. Procl. supr. S. Isod. l. 1. de off. ca. 15. Al∣bin. lib. diuin. offic. c. de ce∣lebrat. Mis••ae. Egbert. Serm. de increment. & manif. ca••h. fidei. Steph. Edu. l. Sacr. altar. Paschas. Ra••b••rt. l. de corpore & sang▪ Chr••sti. Mich. Singel. in vit. S. Dion. Areopag. E∣piph. l. de her. in Andian. & Messal. Nice∣phor l. ••. c. 18.
• * 1.115

  Manuscript. Brit. ant••q. de prima Insti∣tutione Eccl. officij.
• * 1.116

  Martial. epist. ad Burdegal. cap. 2. Martial. supr. cap. 3.
• * 1.117

  Cap. 8.
• * 1.118

  Cap. 11.
• * 1.119

  Martial epist. ad Tolosanos. cap. 8. 9.
• * 1.120

  Demochar. l. 2 Petr. de Na∣tal l 1. Bed. 16. cal. Ian. Anton. paet. 1 cap. 19. Gu∣liel. Eisen∣grencent. 1. part 5. Man••. fast. l. 8. Anto∣nin. part. 1. Petr. de natal. l. 9 Bed. 8. cal. nou. Ado. Treu. ib. Vo∣later. l. 3. 16.
• * 1.121

  Tertull. l. de praescription. Magdeburg. Centu••. 3. col. 34. c. 4. col. 240. 241. Sutcl. subu. p. 4. Whitg. def. Respon. pag. 96.
• * 1.122

  Eleuth. Pap. epist. ad Lu∣cium Regem Britan. Godwin. Cō∣uers. of Brit. in epist. Eleu∣ther. Stow. hist. Romans.
• * 1.123

  Artic. 9. supr.
• * 1.124

  Thomas Ro∣gers in Arti∣cul. 9. Confes. Helu. 2. c 9. Saxon. ar. 2. 20.
• * 1.125

  Protest. Engl. Art. art. 10. Caluin. lib. 1. Instit c. 5. l. 2 c. 2. & 3. & a. lib. l 3. c. 3. Ant Wotton. against D. Bish pa. 112.
• * 1.126

  Communion Booke Titul. ministrat. of publike Bap∣tisme. And Catechisme.
• * 1.127

  Ignat. epist. ad Ephes.
• * 1.128

  Rabbi Mos. Hadar. ad ca. 4. Gen.
• * 1.129

  Ignat. epist. ••d Magne∣sian.
• * 1.130

  Clem. Rom. epist 3.
• * 1.131

  Recognit. l. 3.
• * 1.132

  Lib. 4.
• * 1.133

  Lib. 3. Dionis. Areo∣pag. Eccles. Hierar. cap. 2. l. de diu. nom. cap. 4.
• * 1.134

  Rab. Moses Hadars. ad c. 4. Gen. Rab. Akiba in ca∣pitul patrum. Philo. l. quod Deus sit im∣mutabilis. Rab. Moses Fil. Maim. e∣pistola adu. Astrologos. Ioseph. Alb. fund. tract. 1. c. 9. Rab. Iu∣das in capi∣tul. pa. Clem. Rom. l. 3. Re∣cognit. los. lib. 13. Antiq. c. 4. Epiph. l. 1. Tom. 1. cont. haer. c. 16. de pharisaeis. Plutarch. l. 1. de placitis Philosopho∣rum cap. 27. Clem. Alex. l. 5 stromat. part. ante f••n.
• * 1.135

  Martial. Epis. ad Tolosan. cap. 22.
• * 1.136

  Wotton de∣fence of Perk. pa. 67. 68. 65 88. 90. Couel. def. of Hooker. p. 35.
• * 1.137

  Clem. Rom. epist. 1.
• * 1.138

  Tertul. l. de a∣nima c 20. 21. l. 2. aduers. Murc. c. 5. 6. 8. de epiph. or∣tat. de constit. cap. 2.
• * 1.139

  S. Ignatius e∣pist. ad Ephes.
• * 1.140

  Ignat. epist. ad Heron.
• * 1.141

  Ignat. epist. ad Philadelp.
• * 1.142

  Epist. ad Tar∣senses.
• * 1.143

  Epist. ad Phi∣ladelph.
• * 1.144

  Epistol. ad Smyrnen.
• * 1.145

  Clem. Rom. l. 6. constit. A∣post. cap. 23.
• * 1.146

  Clem. Rom. l. 1. recognit.
• * 1.147

  S. Martial. ep. ad Tolosan. cap. 17.
• * 1.148

  Dionys. Areo. Eccl. Hierar. cap. 12.
• * 1.149

  Irenaeus l 3. c. 3. Euseb. l. 3. hist. c 36. Po∣lycarp. epist. ad Philipp.
• * 1.150

  Iustin. Apol. 2 pro Chri∣stianis ad An∣••on. Pium Imper. post med.
• * 1.151

  Speed Thea∣ter of greate Britaine li. 6. Pantal. de vir. Illustrib. Ger∣man. Anti∣quitat. Glast. tabulis affir. Guliel. Makn. l. de antiq. caen. Glaston. Cupgr. in S. Ioseph Arom.
• * 1.152

  Petrus con∣cion. apud S. Clement. l. 6. Recog. & l. 1. Recogni••▪
• * 1.153

  Clem. l. 6. const. Apost. c. 30.
• * 1.154

  Dionysius A∣reop. Eccles. Hierarch. c. 3.
• * 1.155

  Epiph. heres. 61. Augustin. haeres. 40.
• * 1.156

  Irenaeus. l. 1. c. 10 Epiph. l. 1. Tom. 3. haer. in Tatian. c. 46. vlt. Epiphan. l. 2. Tom. 2. haer. cap 67. cont. Hieracit.
• * 1.157

  August. epist. 89.
• * 1.158

  Couel. def. of Hook. p. 52.
• * 1.159

  Matth. c. 19.
• * 1.160

  1. Cor. cap. 7.
• * 1.161

  Matth. 19.
• * 1.162

  Ignat. epist. ad Philippen. ep. ad Philadelp. epist. ad Smy. epist. ad Po∣lycarp. Dion Areop supr. Ignatius ep. ad Heron.
• * 1.163

  Dionysius A∣reop. Eccl. Hierarc. c. 6.
• * 1.164

  Act. c. 2.
• * 1.165

  Philo l. de vi∣ta contempl. Hieron. l. de Script. Eccl. in Marco E∣uangel. Clem. l. 1. re∣cogn. & in ep. praesertim. S. vita commu∣ni. Vrban. Papa ep. de∣cret. Robert. Barnes. in vit. Pontif. Rom. in Vrban. 1. Ignat. Epistol. ad Philadelp.
• * 1.166

  Chrys. in Mar. homil 1. & homil. de Ioan. Baptist. Hier. epis. 22. ad Eustach. Dion. Areop. ep. ad Gaium. Maxim. in Dion. Grat. d••st. 93. Dion. ep. 8. Vuolfg. Laz. geneal. Austriac. l. 1. Annal. Abbal. Ebershaym. Annal. Tren. Petr. de Nat. l. 9. Vincent. l. 9. Ant. part. 1. Ant. sup. Tit. 6. Guliel. Eisen. centenar. 1. part 3. Mar∣tyrol. Rom. Bed. vsuard. Menolog. Graec. Ignat. Epist. ad Po∣ly carp. Dion. Arcop. lib. de Eccl Hier. c. 6
• * 1.167

  Georg. Buch. rer. Scoticar. l. 4. c. 35. & l. 6 c. 75. Hollin. hist. of Engl. and Scotl. in fin. com. Hect. Boeth. hist. Scot. l. 6. Antiq. Glast. Guliel. Malin. l. de antiq. cae∣nob. Glasten. Capg. in S. Ioseph. & S.
• * 1.168

  Prot. of Engl. apud Couel. def. of Hoo∣ker pa. 51. 52. 50.
• * 1.169

  Theater of great Britaine l. 6 §. 9. Beat. Rhen. hist. germ. Pantal. l. de Vir. Illu∣str. Stumph. l. 7. de S. Ioan. Leland. in Arthur. stowe hist. Drayton polcolb. Georg. Bu∣chan. rerum Scoticar. l. ••. c. 65. Holinsh. hist. of Engl.
• * 1.170

  Dion areop. l. de Eccles. Hirarc. c. 6.
• * 1.171

  Matth. ca▪ 19. Marc. cap. 10
• * 1.172

  Protestant publ. glosse vpon Articl. is Conc. Mi∣leu. c 8. Dis∣play tit. 6. Answ to the fam. libera. li. 3. Display. R. 6.
• * 1.173

  Engl. Prote∣stant commu∣nion booke Calendar. 8. Decemb.
• * 1.174

  Iane 24 supr▪ Prot. Cata∣loge of holy daies in cōm. booke confir. by Parlam.
• * 1.175

  Ignat. epist. ad S. Ioan.
• * 1.176

  Missa S. Ia∣cobi.
• * 1.177

  Missa S. Mar∣ci. Manuscr. antiquum Britan.
• * 1.178

  Damasc. orat. 2. de dormi∣tione Deipa∣rae. Breuiar. Rom. die 18. Augusti. Dionis. Areo. ad Doroth.
• * 1.179

  Mahomet. in Alcoran. A∣zoar 5.
• * 1.180

  Azoar. 75.
• * 1.181

  Martin. Luth. in Euang. l. de Concept. Mariae.
• * 1.182

  In Euang. de Annunt. Mar.
• * 1.183

  Antiquitat. Glaston. ma∣nuscrip tabul. lign. fixe. Io. Capgrau. in vit. S. Iosephi ab Arama∣thia. Guliel. Malmesbur. l. de an••iq. coe∣nob. Glastonien.
• * 1.184

  Nicen. Con∣cil. Can. Parlament. ••. of Queene Eliz. Parl. ••. Iacob. & 1. Caroli.
• * 1.185

  Protest. Cōf. Helu. Gallic. Angl. Scotic. Belg. Polonū. Argent. Au∣gustan. Saxo∣nic. wittemb. Palatin. Bo∣hemich. Parliament. Henric. 8. E∣dw 6 Eliz. Can Comm. bookes In∣iunct. Canōs.
• * 1.186

  Dionis. Areo∣pag. l. de diu. nom. cap. 3. Eccles. Hie∣rarch. c. 9. Ignat. ep. ad Rom. in ••itul▪
• * 1.187

  Clem. Rom. epist. 1.
• * 1.188

  Clem. Rom. epist. 2.
• * 1.189

  Robert. Bar∣nes lib. de vit. Pontif. Rom. •••• Clement. 1.
• * 1.190

  Clem. epist. 3. de offic. Sa∣cerd. & Cle∣ricor.
• * 1.191

  Anaclet. epist. 1. 2. 3.
• * 1.192

  Ormer. pict. Pap. p. 78. Robert. Bern. l. de vit. pont. Rom. in Ana∣cleto.
• * 1.193

  Euarist. ep. 1.
• * 1.194

  Alex. 1. ep. 1.
• * 1.195

  Middleton. Papist. p. 200.
• * 1.196

  Martial. ep. ad Burdegal. cap. 11. Hier. l. de vir. Illust. in Iren. epist. 29. ad Theod. Tert. l. contra Va∣lent. Marty∣rol. Rom. die 28. Iunij.
• * 1.197

  Iren. l. 3. c. 3.
• * 1.198

  S. Simeon Metaphra∣stes die 29. Iunij. Leland. in Ar∣thurio. Har∣rison descr. of Britaine Stow hist. of Engl. Hollinsh. his. of Engl. Theater of greate Brit. l. 6. Caius anti∣quit. Cautab. Godwin. Cō∣uers of Brit. and Catal. of Bish. Io. Gos∣celin. hist. Ma∣nuscript. Mat. parker. Anti∣quit. Brit.
• * 1.199

  Io. Balaeus l. 2. de Act. Rom. Pontif. in Greg. 1. & l. de scrip. Centur. 1. in August. Dauid powel. Annotat. in l. ••. Girald. Cambren. Haier. Camb. cap. 1.
• * 1.200

  Mat. Parker. Antiq. Brit. p. 68. 9 45. & alijs. ••o. Gos∣celin hist. Ec∣cles. manuscr. c. Brit••nunq. prolaff. à fide. Godwin con∣uers. of Brit. p. 43.
• * 1.201

  Hollinsh hist. of Engl. c. 21. p. 102. Foxe Act and mo∣num. pa. 463. edit. an 1576. Fulke Answ. to a counterf. Cathol. p. 40. Middleton. Papistomast. p. 202. Thea∣ter of greate Brit. l. 6.
• * 1.202

  Balaeus l. 2. de Act. Rom. Pontif. in Gregorio M••g••••o.
• * 1.203

  Bed. hist. Ec∣cles. l. 2. c. 2.
• * 1.204

  Ignat. epist. ad Philadelp. Ephes. Trall. Magn. An∣tiochen. Ignat. ep. ad Philadelp.
• * 1.205

  C••em Rom. Const Apost. l. 1. c. 1.
• * 1.206

  Const. Apost. l. 2. c. 65.
• * 1.207

  Clem. epist. 1.
• * 1.208

  Martial ep. ad Burdegal. cap. 11.
• * 1.209

  Dion. Areop. l. de Eccles. Hierarch.
• * 1.210

  Clem. Rom. epist 1. Ruff. in exposit. Symbol Leo i•• mul••is lo∣cis.
• * 1.211

  Protest. artic. of Relig. art. 8.
• * 1.212

  Engl. Protest. com booke ••it. Catechis∣me.
• * 1.213

  Tit. mor∣ning prayer.
• * 1.214

  Nicen Creede
• * 1.215

  Art. 19. supr.
• * 1.216

  Thomas Ro∣gers in art. 19. proposit. 2.
• * 1.217

  Confessio Heluet. c. 17.
• * 1.218

  1. Tim. 3.
• * 1.219

  Confess. Wirtemberg. cap. de Eccl.
• * 1.220

  Cap. de Con∣cilijs.
• * 1.221

  Protestant relation of Religion. cap. 47.
• * 1.222

  The Subscri∣ptiōs of these Protestants confessions.
• * 1.223

  Subscriptio confessionis Augustanae.
• * 1.224

  Act. cap▪ 1.
• * 1.225

  Act. cap. 6.
• * 1.226

  Act▪ cap. 6▪
• * 1.227

  Act. cap. 18. Clem. Rom. const. Apost. l. 6. cap. 12.
• * 1.228

  Canones A∣postol. Const. Apost. l. 6. c. 12.
• * 1.229

  Clemens re∣cognit. l. 1.
• * 1.230

  Clem. epist. 1. Ruffin. l. de expos. Symb.
• * 1.231

  Clem. Const. Apost. l. 6. c. 14. 15. 16. 17. &c.
• * 1.232

  Canon. Apō∣stol. can. 36. 37. vel 38.
• * 1.233

  Clem. Apost. constit. l 2. c. 30 c. 26 in al. exempl.
• * 1.234

  Cap. 11.
• * 1.235

  Cap. 12.
• * 1.236

  Cap. 30. c. 34. 37. 13.
• * 1.237

  Cap. 40. 39.
• * 1.238

  Cap. 31.
• * 1.239

  Cap. 17.
• * 1.240

  S. Ignat. epist. ad Smyrnen.
• * 1.241

  Ignat. epist. ad Trallian.
• * 1.242

  Ignat. epist. ad Ephes.
• * 1.243

  Euarist. epist. 2.
• * 1.244

  Rob. Barnes l. de vit. Pontif. Rom. in Eua∣rist. Barnes sup. in Anacleto.
• * 1.245

  Robert. Barn. in Anacleto supr. Anacletus ep▪ 1. Canon. Apo∣stol. can 36. Clem ib con∣cil. Chalced. act. 25. can. 19.
• * 1.246

  Concil. in cen. 1. cen 1. can. ••. Concil. Antioch. c. 20 Ignat. epist. Polycarp.
• * 1.247

  Tertullian. aduers. Psy∣chicos cap. 13.
• * 1.248

  Conc. Arelat. to. 1. Conc. in Subscript. Io. Bal. l. de Scri∣ptor. Brit. cent. 1. Stowe hist. Romans. Godwine conuers. of Britaine Con∣cil. Sunessan. to. 1. Concil. in. 3. examp. Act. antiq. S. Marcellin. Robert. Bar∣nesse l. de vit. Pontif. Rom. in Marcellin.
• * 1.249

  Euseb Eccl. hist. l 6 ca. 3••. Nicephoras Callist. l 5. ca. 25.
• * 1.250

  Euseb. lib. 3. de vit. Constan∣tini cap. 6.
• * 1.251

  Ruffin. lib. 1. hist. cap. 1.
• * 1.252

  Damasus in vit. Syluestri Papae.
• * 1.253

  Subscript. in Concil. Ni∣caeno in fine. Euseb. l. 3. & 4. de vit. Constantini.
• * 1.254

  Euseb. l. 3. de vit. Constan∣tini. cap. 7. Socrates Ec∣clesiastic. hist. l. 1. c. 5. Sozo∣men. hist. l. 2. c. 6. 7. 8. 9. 10. 11. 12, 13. 14.
• * 1.255

  Euseb. l. 3. de vit. Constant. cap. 6.
• * 1.256

  Ecseb. sup. ca. 10. Socrates l. 2. hist. cap. 5.
• * 1.257

  Ruffin. lib. 1. histor. cap. 2. Sozomen. hist. Eccl. l. 1. cap. 16.
• * 1.258

  Theodorit. l. 1. hist. Eccl. cap. 7.
• * 1.259

  Ruffin. hist. Eccl. l. 1. ca 5. Sozom. h••st. Eccl. l. 1. c. 19.
• * 1.260

  Epist. Const. apud Euseb. l. 3. de vita c. 16. 17. 18. Socrat. lib 1. c. 6 hist. Theodor. hist. lib. 1. cap. 10. Constant. ep. ad Ecclesias de Nic. Syno∣do apud Eu∣seb. l. 3. de vit. Constant. ca. 16. & alios.
• * 1.261

  Iulius Pap. ep. ad Episcopos Antiochiae. Socrates hist. Eccl. l 2. c. 13. Sozomen. hist. Eccl. l. 2. cap. 9.
• * 1.262

  Episcopi An∣tiochiae con∣uen. epist. ad Iulium Pap. Rom. Sozo∣men. hist. l. 2. cap. 7. Socrat. l. 2. c. 11. Concil. Con∣stantin. 1. can. 5. Socrat. hist. l. 5. cap. 8.
• * 1.263

  Rob. Barnes lib. de vit. Pontif. Rom. in Marcello.
• * 1.264

  S. Marcell. ep. 1. ad Episcop. Antiochiae Prouinciae.
• * 1.265

  Alexander 1. epist 1. Anaclet. epist. 1. Robert. Barn. l. de vit. Pontif. Rom. in Anacleto. Edict. Const. to. 1 Concil. Isodor. Hisp. in hist. Isod. Iun. collect. can. Adrian. 1. epist. ad Cōst. & Iren. 20. Abrahā leuita chron. Indiar. R. Abraham Aben Esra ad cap. 11. Da∣nielis. Am∣mian. Mar∣cellin. lib. 27.
• * 1.266

  Concil. Rom. sub Syleustro▪ can. 20.
• * 1.267

  Nicen Conc. in praefat. ep. Concilij Ni∣caeni ad Syl∣uestr. Conest. Rom. 3.
• * 1.268

  Euseb. l. 3. de vit. Constant. c. 7. Socrates. hist. l. 1 cap. 5. Theodorit.
• * 1.269

  Hist. l. 1. ca. 7. Sozomen. hist. l. 1. c. 16.
• * 1.270

  Nicaen. Conc. in Subscrip∣tione ante no∣mina Episco∣porum.
• * 1.271

  Euseb. l. 3. de vit. Constant. cap 7. Socrat. Eccl. hist. l. 1. cap. 5.
• * 1.272

  Ruffin. hist. Eccl. l. 1. ca. 5. Theodorit. hist. l. 1. Sozo∣zomen. Eccl. hist. l. 1. c. 19.
• * 1.273

  Socrates hist. Eccl. l. 1. c. 5. Euseb. l. 3. de vit. Constant. cap. 9.
• * 1.274

  Cambd. hist. Mar. Regio. Scot. Stowe hist. an. 1. Eli∣zab.
• * 1.275

  Constant. ep. ad Ecclesias apud Socrat. l. 1. hist. Eccl. c. 6. Ruffin. hist. l. 1. c. 10. Episcopi Ni∣caeni Concil. epist. ad Epis∣copos Aegyp∣tum, Libyam & Pentacol. incol Socrat. supr. l. 1. ca. 6. Theodorit. l. 1. hist. c 9.
• * 1.276

  Ignat. epist. ••d Polycarp. epist. ad Her.
• * 1.277

  Concil. Nic. in Symbolo, apud Ruffin. l. 1. hist. Eccl. c. ••. Socrat. l. 1. hist. c. 6.
• * 1.278

  Engl. Protest. in Bilson Suru. p. 82. Morton. part. 2. Apolog. p. 340. l. 4. c. 18. feild p. 228.
• * 1.279

  L. 4. c. 5 pag. 202.
• * 1.280

  Sutcliff ag. D. Kell. pag. 40. 42.
• * 1.281

  Concil. Nic. can. 6. Ruffin. l. 1. hist Eccl. in Concil. Nicen.
• * 1.282

  Nicen. Con••. can. 14.
• * 1.283

  Hieron. praef. in librum Iu∣dith. Concil. Nic. can. 11. 13. 14. Can. 3.
• * 1.284

  Socrates hist. l. 2. c. 2. Sozo∣men. hist. Ec∣cles. l. 1. c. 22.
• * 1.285

  Can. 6. 7.
• * 1.286

  Protest. of Engl. in feild. libr. 4. of the Church pag. 228.
• * 1.287

  Symb. Nice••. Ruffin. lib. 1. hist. c. 5. Soc. l. 1. hist. c. 6.
• * 1.288

  The doctrine of Purgatory prayer, and o∣ther satisfa∣ction for the true faithfull deceased practised in this first ag••.
• * 1.289

  Concil. Flor. Concil. T••id. Sessione 4. can. 30.
• * 1.290

  G••nad. Schol. in defens. Cō∣cil. Floraent. def. ••. cap. 3.
• * 1.291

  Relation of Relig. c. 53. 54. 55.
• * 1.292

  Clem. Rom. Epist. 1.
• * 1.293

  Constitut. A∣post. l. 8. c. 19.
• * 1.294

  L. 8. supr. cap. 47. iuxt. al. 40. & 41.
• * 1.295

  Cap. 49.
• * 1.296

  Cap. 48.
• * 1.297

  Cap. 50.
• * 1.298

  Dion. Areop. l. de Eccles. Hierarch. c. 7.
• * 1.299

  Iacob. c. 4.
• * 1.300

  S. Phocus ad Traianum. Walter. Rol∣lwinke fascic. Tempor. in Traian.
• * 1.301

  Missa S. Ia∣cobi.
• * 1.302

  Missa S. Mat∣thaei.
• * 1.303

  Missa S. Mar∣ci.
• * 1.304

  Chrysostom. Hom. 3. in c. 1. ad Philipp. Hom. ad pop. Anthiochen. Hom. 41. in 1. Cor. cap. 15. Epiph. haer. 75. Tertull. l. de coron. mi∣lit. c. 3. cap. 4. August. En∣chirid. c. 100. de ciuit. Dei l. 21. c. 24. l. de cur. pro mart. de ver∣bis Apostoli serm. 32. Isod. l. 1. de offic. Eccl. c. 18. A∣mal. l. 1 c. 27. Epiphan. l. de haeres. &c 53. Philastr. l. de haer. Middlet. Papistom. pa. 49. 137. 138. 47. 64. 45. 46. 51. feild l. 3. c. 29. p. 138. Couel. Exam. p. 114. Middl. supr. pag. 51. Morton. A∣pol. part. 1. p. 329. Caluin. apud eund. ib. Perkins pro∣blemat. pag. 178.
• * 1.305

  Coccius tom. 2. l. 7. artic. 5.
• * 1.306

  Bed. libel. de locis Sanctis Arnulphus & Adama. ib. & l. 5. hist. Eccl.
• * 1.307

  Manuscript. antiq princip. stores.
• * 1.308

  Missa S. Petri in Canone.
• * 1.309

  Antiquit. glast.
• * 1.310

  Manuscript. antiq. de pri∣mo statu Landauen. Ec∣clesiae.
• * 1.311

  Chart. priui∣leg. Reg. Ar∣thuri apud Caium l. 1. an∣tiquit. Canta∣brig. pag. 60. 70. Caratoc. hist. M. S. de vita S. Gildel. Pro∣bus l. 2. de vit. S. Patricij. Caius l. 1. sup. p. 147. 148. l de vit. Sāct. Walliae in S. Iltuto.
• * 1.312

  Galfrid. Mo∣num. hist. Reg. Briton. l. 12 c. 13.
• * 1.313

  The Catho∣like doctrine of pardons & Indulgences.
• * 1.314

  Conc. Trid. seff. 9. in de∣creto de In∣dulgentijs.
• * 1.315

  Matth. c. 16.
• * 1.316

  Matth. 18.
• * 1.317

  Ioh. cap. 20.
• * 1.318

  1. Cor. 5.
• * 1.319

  2. Cor. 2.
• * 1.320

  Primasius in c. 2. epist 2. ad Corinth. Aug. l. 2. cōtr. epist. parmen. c. 11. Chrys. Homil. 5. de verb. Isaiae vi∣di Dom. l. 3. de Sacerdo∣••io. Euseb. Emissen. hom. in dom. 19. post Pen∣tecost. Hilar. can. 18. in Matth. Paciā. epistol. 1. ad Simpronian. Nouatian. Aug l. 50. homil. hom. 40 27. l. 20. ciuit. cap. 9. Engl. prot. Booke of Ordinat.
• * 1.321

  Protest. Com∣muniō booke Titul. visita∣tion of the Sicke.
• * 1.322

  King Iames and Protest. Bishops at Hampton. confer. p. 13.
• * 1.323

  Protest. Com∣muniō booke Tit. a Com∣mination a∣gainst sinners.
• * 1.324

  Protest. artic. of Relig. art.
• * 1.325

  Parlament. 1. Elizabeth.
• * 1.326

  Concil. Nic. 1. c. 12. 11.
• * 1.327

  Theoph higg. ser. 3. Mart. an. 1610.
• * 1.328

  Feild bookes of the Church l. 1. c. 17. p. 33.
• * 1.329

  Feild supr. l. 1. c. 17. 1. Cor. 2. v. 8. 9. 10.
• * 1.330

  Clem. Rom. epist. 1. Leo 2. in epist. de∣cret. Marian. Scot. l. 2. e••at. 6. Flor. Wi∣gorniē chron. in Siluan. & O••ho. Cons.
• * 1.331

  Clem. Const. Apost. lib. 2. c. 13. 12. Cap. 18.
• * 1.332

  Cap. 19.
• * 1.333

  Cap. 21.
• * 1.334

  Luc. 12.
• * 1.335

  Iob 25.
• * 1.336

  Lib. 2. Const. Apost. c. 21. Cap. 21.
• * 1.337

  Cap. 52.
• * 1.338

  Cap. 14.
• * 1.339

  Psal. 73. Can. Apost. can. 51.
• * 1.340

  Ignat. epist. ad Philadelp.
• * 1.341

  This doctrine of Indulgēces vsed in Bri∣taine from the first con∣uersion there∣of, to Christ. Girald. Cam∣bren. descrip∣tione Cambr. cap. 18.
• * 1.342

  Io. Bal. l. 1. de vit. Pont. Ro∣man. in Eleut. Robert. Barn. in vit. pont. Rom. in eod.
• * 1.343

  Bal. lib. de Script. Brit. centur. 1. in Eluana & Me∣duino. Godw. conu. of Brit.
• * 1.344

  Io. Bal. sup. Io. Leland. Assertion. Arthurij. Charta S. P••∣tricij. Antiq. Glastenien. tab. lign. in membran. af∣fix. Guliel. Malmesbur. l. de antiquitat. Coenob. Gla∣sten. Acta per legat. Crapgr. Catal. in S. Pa∣tricio. Io. Le∣land. in Arth.
• * 1.345

  The reuerent vse of holy Images thus proued.
• * 1.346

  Concil. Trid. Sess. 9.
• * 1.347

  Concil. Nic▪ 2.
• * 1.348

  Euseb. histor. Eccl. l. 7. c. 17. Sozom. hist. Eccl. l. 5. c. 20. Niceph. l. 10. c. 30. Synod. Nicaen. 2.
• * 1.349

  Tabul. & Ar∣chiu. ciuit. E∣dessae apud Nicep. l. 2. ca. 7. & alios. E∣uagr. l. 4. c. 26 Damasc. li. 4. de fid. orth. c. 17. Orthod. c. 17. Const. Porph. Impe∣rat. orat. apud Metaphr. 10. Aug. Monol. Graecor. cal. septem. Meta∣phrast. 15. No∣uem••. & in vit. S. Alexi•• Niceph. l. 2. c. 7. Conc. Nic. 2. Stephan. 1. Pap. apud A∣drian. Pap. ep. ad Corol. Mag. Tom. 3. Concil. Tradit. Ecc••. de S. Imagine Rom. Meth. in Tyberio. Marian. Scot. in chronic. an. 39. Matth. Westmonast. chron. an: gra∣••iae 31. Ra∣nulph. hig. Polychro••. l. 4. c. 4.
• * 1.350

  Gild. l. de ex∣cid. & conq. Brit. c. 6. Ter∣tulsian. Apol. con••. gent. Antiq. Eccles. Tauronen. Baron. Annal. an. 34. c. Athan. Serm. de pass. Imag. Nicen. Conc. 2. act. ••. Mat. Westmon. an. 560. Epiph. li. 1. Tom. 2. cont••. haeres. c. 27. Irenaeb. lib. 1. con••r. haeres. c. 24. Niceph l. 4. Eccl. hist. c. 2. Tertull. con. her. & a∣pud Nicep. supr. Epiph. supr. contr. Carpocrati∣••••s.
• * 1.351

  Niceph. hist. Eccl. l. 2. c. 7.
• * 1.352

  Metaphrast. die 10. Aug. & 15. Nou. Const. Poph. supr. 10. Aug. Harr. hist. manuscript. l. c. 11. hist. Mis. l. 17.
• * 1.353

  Arcuulf. & A∣daman. in re∣lat. locorum Sanctorū. Be∣da libello de Iotis sanctis.
• * 1.354

  Dorothaeus Synop. de vita & morte pro∣phe••arum in Ierem.
• * 1.355

  Pallad▪ hist. laus. in vit. A∣pollinis. So••. hist. Eccl. l. 5. c. 20. Cassio. l. 6. c. 42. Niceph. l. 10. c. 31. Gu∣liel. Eisengren. centen. 1. part. 1. distinct. 3. Volater. c••m∣men. l. 13. Pet. de Natal. l. 3. c. 228.
• * 1.356

  Dorothaeus supr.
• * 1.357

  Suetō. in Aug. lactant. firm. Aug. l. de in∣uitat. Mart. Polon. chron. in Augusto. Ran. Highed. hist. l. 4. c 2. 3. Her••••. Sche∣del. aetat. 5. fol. 93. Speed Thea∣ter of greate Brit. l. 6. Annal. Eccles. Chart. in Gal∣lia Francisc. Belleforest Cosmog. l. 2. p. 303. in Iud. v. druid. & alij.
• * 1.358

  King Iames and his B. B. confer. at Hampt. Co∣uel. ag. Burg. p. 139. 124. 125. Communion Booke Tit. publike Bap∣tisme.
• * 1.359

  Fredic. Nau∣sea ep. Vienn. Prooemen. in vit. Apostol. Anonym. an∣tiq. in vit. S. Thomae A∣post. Idem in vit. S. Bartholo∣maei.
• * 1.360

  Id. in vit. S. Ioan. Apost.
• * 1.361

  S. Ephrem Sermon de Sanctissima Cruce Do∣mini.
• * 1.362

  Basil. l. de Spi∣ritu sancto c. 27. Tertull. l. de coron. mil. c. 34. Cyrill. Hierosolim. catech. 13. Ba∣sil. de Spir. 5. c. 1. Hier. ep. 22. ad Eust. Theod. l. 3. hist. c. 3. Martial. epist. ad Burdegal. c. 8.
• * 1.363

  Hist. S. Petri Petri ascript. S. Lino.
• * 1.364

  Ignat. epist. ad Philippen. Vincent. spe∣cul. l. 10. vit. S. Andreae per Presbyter. & Diacon. A∣chaiae. Breuia. Rom. in festo S. Andr. Breu. Sarisbur. ibid. Author. l. de duplici Mart. inter opera S. Cypriani. Me∣taphr. in S. Andrea. S. Iuo Carnat. serm. de Sacram. ser. 4. Remig. Antisiod. in psal 21. & 4. Bern. ser. de S. Andr. Lan∣fran. cont. Be∣rengar. Miss. S Chrysost. SS. Petri, Ia∣cobi, Marci, & Dionil. A∣reop. Eccl. Hierarch. c. 2. c. 5. part. 2. part. 3.
• * 1.365

  Prochorus in S. Ioa. c. 3. c. 31. Petr. Maffaeus in S. Thoma epist. Indic. Gulielm. Ei∣sengren. cent. 1. part. 5. dist. 7. Gul. Eiseng. supr. fol. 93. 130. 138. 139. 142. 143. 144 147. 149. 149 150. 153. 157. 163. 163. 167. 168. Authour Cosmogr. discript. gent. Edw. Grym∣ston Booke of Estates p. 261. Tradit. de S. Cruce. Guliel. Eisengr. cent. 1. dist▪ 1. f. 42. The first Chri∣stian Britans of this profes∣sion. Girald. Cābr. descr. Cambr. cap. 18.
• * 1.366

  Manuscr. ant. Glasten. Eccl. tabulis lig. af∣fix. Baron. & Spondan. Annal. an. 60. & 112. Seuer. Bin. Tom. 1. conc. annot. in Euaristum. Sozomen. hist. Eccles. l. 2. c. 1. & alij ib.
• * 1.367

  Anonym. Brit. in vit. S. Albani. ma∣nusc. ant. Io. Capgrau. Ia∣genuen. & alij in eodem.
• * 1.368

  Mat. West. chron. an. 303.
• * 1.369

  Niceph. hist. Eccl. l. 14. c. 2. Theod. lect. collect l. Bar. Annal. an. 453 vit. S. Alexij apud Sur. lippom. Bret. Rom. & al. Si∣gebert. chron. an 405 Matt. Westm. an. 620. Sige∣chronic. an. 624.
• * 1.370

  Sebast. Manst. in Typ. orbis. Bilibald. pirc∣kim. in Tob. nou. totius orb. in Claud. Prol. Ioan. Brun. com∣men. in Bened▪ 12. Patriarch. Anonym. ant▪ in vit. Apost. Auth. of the Booke of E∣states in S. Tho. Grim∣ston. p. 738.
• * 1.371

  Arnulf. & A∣dam. relat. de locis sanct. Beda libell. de loc. Sanctis. Euseb hist. Eccl. l. 7. c. 17
• * 1.372

  Nicephor. hist. Eccl. l. 6. c. 16. l. 2. c. 43. Petr. de Nat. l. 9. c. 79.
• * 1.373

  Nicephor. hist. l. 2. c 43.
• * 1.374

  Cedren. in compendio Hist. in Xe∣naia Persa.
• * 1.375

  Nicephorus hist. Eccl. l. 16 c. 27. Synod. Nic. 2 Ench. haeres. in Xe∣naia. Baron. an. 485. 486. 487. Spond. ib. & alij.
• * 1.376

  The Catholick doctrine and practise of re∣uerence to holy Relikes.
• * 1.377

  Conc. Trid. sess. 9.
• * 1.378

  Moses Bar∣cepha Syr. E∣pisc. comm. de Paradis. part. 1. c. 14. Iacob. Arrohaita a∣pud eund. ib.
• * 1.379

  4. Reg. c. 13.
• * 1.380

  Matth. 23.
• * 1.381

  Epiph. l. de Prophet. vi••a & interitu. in Daniele.
• * 1.382

  Idem supr. in Ezechiele.
• * 1.383

  In Michea Prophet. in Abac. Proph. in Achia. in Aggaeo Reg. in ch••on an. 350. Hieron. l. aduers vigil. Theod. lect l. 2. N••c••phor. Eccl hist. l. 10. cap. 13.
• * 1.384

  Michael Gly∣cas parte 4. Annal.
• * 1.385

  Ephrem Syr. l. de Laudibus Ioseph. Pa∣triarchae.
• * 1.386

  Gen. c. 35.
• * 1.387

  Hebr. c. 9.
• * 1.388

  Numer. c. 4.
• * 1.389

  Clem. Apost. const. l. 6. cap. 29.
• * 1.390

  Clem. l. 2. Re∣cogn.
• * 1.391

  Dion. Areop. Eccles. Hie∣rarch. c. 12.
• * 1.392

  Dionis. Areo∣pagit. l. de di∣uin. nom. c. 3. & apud S. Ioa, Damasc. ser. 2. de dormitio∣ne Deiparae. Tradi••io Ec∣cles•••• Bren. Rom 18. die Aug. d••e 4. inf. octau. assumpt. ••. Mariae. Dam. supr. & alij.
• * 1.393

  Matth. c. 14. Ruffin. l. 2. c. 28. Theod. l. 3. c 6. Niceph. l. 10. c. 13. l. 1. c. 19 Metaph. 29. August.
• * 1.394

  Metaphrast. de exportat. man. San. Io. Bapt. extra Antiochiam. Gulielm. Ei∣seng. centen▪ 1. part. 5. dist. 7. Matth. westm. chron. an. 458.
• * 1.395

  Gregor. Tur. in lib. in glor. plur. Mar••yr. cap. 12. Mat. West. chronic. an. 458.
• * 1.396

  Gaius Epist-ad Proclum. Euseb. lib. 2. hist. c. 25.
• * 1.397

  Breuiar. Rom. die 19. Ianua. Martyrolog. Rom. & Bed. Martyrol. 19. Ianuar. Vsuar. die 20. Ianua. Sur. die 14. Febr. Martyr. Roman. 22. Nouemb. V∣suard. eod. die Bed. die 21. Greg. l. 3. ep. 30. ad Const. Aug Abdias. certam. Apo∣stol. l. r. Mar∣cell. Petri discipul. in vit. Petri Li∣nus in past. Petri. Presbyter. & Diacon. A∣chaiae in Pas∣sion. S. An∣dreae Bed. & Ado prid. cal. Dec. Anton. part. 1. Petr. de Natal. l. 1. c. 8. Sur. & & lippel. die vlt. Nouemb. in S. Andrea. Greg. Turon. l. in glor. mart. cap. 30. Anton. part. 1. tit. 6. Doroth. Synop. Theo∣dor. lect. l. 2. Bed. &. vsuar. Martyr. in S. Iacob. Anton. part. 1. Tit. 6. c. 7. Petr. de natal. l. 6 c. 133. Vincet. l. 8. c. 7. Mant. fast. l. 7. Mar∣tyrol. Rom. Callist. Pap. 2. ser. de trans∣lat. S. Iac Leo 3. de translat. eius Trithem l. de vir. Illu∣strib. Hieron. l de Script. Eccl. in Io Euang. Breuiar. Rom. 27. Decembr. Martyr. Rom. Bed. & Vsuar. ••od. die Men. Graec. 6. c••l. Octob. Celestin. Pap•• epist. ad Syn. Ephesin. Chrys. hom. in laudem 12. Apost & hom. 26. in Epist. Pauli ad Heb. Anonymus antiq. in vit. Apostolorum in Ioanne.
• * 1.398

  Flor. Wigorn. Chron. an 883. Guliel. Malmesbur. l. de gest. Reg. Roger. Houe∣den part. 1. Mat. Westm. chron. an. 883. Godwin. Ca∣taloge. of BishoPs in Salesbury 11. an. 883.
• * 1.399

  Flor. wigorn. supr. an. 883. Henric. Hun∣ting. h••st. l. 5. Mar••yrolog. Rom. Bed. Vsuard. Ado & alij 3. die Iulij.
• * 1.400

  Ruffin hist. Eccl l 2. c. 5 Socrat. hist. Eccl l 4. c. 14 Sozom. hist. Eccl. l. 6. c. 18.
• * 1.401

  Hieron. lib. de Script. Eccl. in Iacobo. Breu. Rom. 1. die Maij in S. Ia∣cobo. Epiph. h••r. 78. Egesipp. l de exnid. Hiero∣sol. Euseb. hist. Eccl. lib. 2. cap 22. Euseb. hist. Eccl l 7. c 18.
• * 1.402

  Theod. Episc. Hier. epist. ad S. Ignat. Syn. 8. act. 1. Breu. Rom. 1. die Maij mar∣tyrol. Rom. Bed. Vsuar. cod. die Me∣nol. Graec. 13. cal. Iul. Nice. l. 2. hist. c. 39. Continuat. Sigeb an. 1157 Sigeb. chron. an. 489. Mat. westm. chron. an. 479. 831. Abdias certā Apost. lib. 8. Petr. de Nat. l. 7 c. 103 An∣ton. part. 1. tit. 6 c. 12. Gu∣liel. Eisengr. cent. 1 part. 5. dist 7. Mar∣tyrol. Rom. die 25. Aug. Bed. Vsuard Ado & alij die 24. Aug. Nicephorus hist. Eccl. l. 2. c. 41.
• * 1.403

  Martyr. Rom. die 6. Maij Greg. 7. epist. ad Alfanum Episc. Salerni. Leo Ostien. in chron. Ca∣sin. l. 3. c. 44. Anonym. ant. in vit. Apost. in S. Symone & Iuda. Abd. cer••ā Apost. l 4 Anton. part. 1. titul. 6. cap. 14. Petr. de Nat. l 9. c. 115. Ado Treuer. Bed. & Vsuard 5. Calend. Nou. Rom. Mart. 24. Febr. Ant. part. 1. tit. 6. c. 15. Petr. de Natal. l. 3. cap. 149. Anton. supr. Annal. Eccl. Treuer. Sur. & Lippol. die 24 Febr. Petr. Merss. Catal Episc. Treuer. Iust. Martyr quaest. 28 Doroth. in Synopsi. S. Io. Damasc. h••st Barlaam c. 12 & al••••.
• * 1.404

  Bren. Rom. 1 die Aug. Martyr Rom. Beda. Vsuard. Ado eod. die. Menol. Graec. 17. cal. Frebr. Greg epist. l. 1. epist. 6. lib. 6. epist. 23. Aug. Serm. 29. de Sanctis Arator l. 1. in act. Chrysostom. apud Metaph. Breu. Rom. in octau. SS. A∣post. Petri & Pauli. die 6. Iulij.
• * 1.405

  Io. Zonoras in Leone. Mag. Matth. West. chron. an. 910 Zonor. de Imperio Rom. pueri.
• * 1.406

  Beda Arcuul∣fus & alij de locis Sanctis.
• * 1.407

  The first Christians in Britaine did Professe and practise this doctrine.
• * 1.408

  Girald. C••br. descr. Cambr. c. 18.
• * 1.409

  Bonifacius Pap. epist. ad Regē Eduard. The Walsin∣gham hist. Angl. in E∣duard. 1.
• * 1.410

  six: Io: Cap∣grau. in S. Ioseph Ara∣mathie••.
• * 1.411

  Hieronyn. cont vigilant. & ep. 53. ad Riparium, & Defider Gen∣nad. in cata∣log. cap. 53. willet Anti∣log pag 13. Wotton des. of part. pag. 9. perkins probl. pag. 81. Iouas A••elian. l. 1. Sedul. & alij. Hieronym. sup. and Ri∣par. & deh∣derium. lib. aduers. v••gi∣lant. cap. 2.
• * 1.412

  Inuocation and honour of Saincts.
• * 1.413

  Concil. gan∣gren. epist. & can. 14. 15. 16. Socrat▪ Hi∣stor. l. 2. cap. 33. Sozom. Histor. Eccl. l. 3 cap. 13. Epiphan. Hier. 40. Nicephor. Hist. l. 9. cap. 16. Hieron. con∣tra vigilant.
• * 1.414

  Socrat. Supr l 2. cap. 33.
• * 1.415

  Morton Apolog. part. 1. pag. 227. 228. Perk. probl. pag. 89. 93 Ormer pict. pap. pag. 26. 27. Mid∣dlet. papista. pag. 129. Ephrem Sy∣rus lib. de laudibus Io∣seph Patriar∣chae.
• * 1.416

  Ignatius epist. ad Tral∣lianos.
• * 1.417

  Igna••. epist. ad Trallian.
• * 1.418

  Ignat. epist. ad Heronem.
• * 1.419

  1. Timoth. 5.
• * 1.420

  Dionisi Areopag. l. diu. nom. cap. 4.
• * 1.421

  Dionys. l. caelest. Hie∣r••••••h. cap. 9.
• * 1.422

  cap. 3. patr. 3. ante med.
• * 1.423

  Clem. Rom. l. 2. Re∣cognit.
• * 1.424

  l. 8. Consti∣tur. Apo∣stolic. cap. 11.
• * 1.425

  l. ••. cap 8. edit. Turr. Graec. &c. 7. Latin. l. 8. c. 33
• * 1.426

  S. Linus h••st. S. Paul••.
• * 1.427

  Missa S. Petri Marci, Iacobi Minor. Mat. Missa S. Iaco∣bi Maioris.
• * 1.428

  Marti••l. epist. ad Burdegal. c. 3. Petr. de Nat. lib. 6. c. 151. Vinc. l 9. c. 99 & feq. Ant. part. 1. Titul. 6. c 20. Petr. Masseus in Cat. Episcop. Colon. Annal. Colonien. Annal. Tungren in S. Materno. Annal. Treu.
• * 1.429

  The first Christian Britans thus professed, and practised.
• * 1.430

  Antiquitat. glast. manu∣script. Tabul. ligneis fix. Gal. Mal∣mesb. l. de antiquit. Caenobij gla∣ston M. S. Capgran. catal. in 6. Ioseph S. Patric in epi∣sto! H••storia apud S. Ed∣mundum.
• * 1.431

  Antiquitat. glast. tabulis fix. sup. S. Augustinus in Ecclesia S. Edmundi. Matth. parker. An∣••iquit. Britan. c. 2. p. 3. edit. Hanouiae an. 1605.
• * 1.432

  Bed. histor. Eccl Angl. l. 1. cap. 4.
• * 1.433

  Galfrid. hi∣stor. Briton. l. 4. c. 19. Matth. west. an. 185.
• * 1.434

  Antiquitat. glaston. manuscript. epistol. S. Patricij Cap∣gr. catal. in S. Patric. & Ioseph. Bed. hist. l. 1. c. 7. Matth. westin. An. 303. Manuscript. Antiq. Iacob. gemen. in vit. S. Amphibali Cap grau. in eod. & in S. Alban. Gra∣dual. antiq. & miss. Sarisb. in festo S. Al∣bani. litan. Angl. antiq. ante bapt. & commend. anim••.
• * 1.435

  S. Ignatius epist. ad Smyrnen:
• * 1.436

  Epistol. ad Heron.
• * 1.437

  Protest. Boo∣ke of conse∣crat. pref. & per tot. artic. 36. infra. prot. glosse vpon the same. ca∣nons, Iniun∣ctious &c.
• * 1.438

  Them: Ro∣gers Analis. vpon the b. of Articles, art. 23. allowed by the lawf. authoritie of the Church of Engl.
• * 1.439

  Stow hist. in Q. Mary an. 1. & an. 1. of Q. Elizabeth. Parker. Ant. Brit. in Tho. Cranmar. Godwin. Catal. of Bish. solpe. Hollin. hist. of Engl. in Q. Mary Statutes of Q▪ Eliz. K. Iames and K. Charles make Prei∣sthood trea∣son.
• * 1.440

  The new Pro∣testant booke of Consec. an. 2. Eduardi 6. in Parlam. statut. an r. Mariae. Booke of ar••icles an. 1••62. art. 36.
• * 1.441

  Franc. Mason l. 3. c. 4. of cons. p. 127. ex Regist. Matth. park. to. 1. f. 2. & 10. Godw. catal. of Bish. in Canterb. 69. Matth. parker.
• * 1.442

  Register. Episcopor. Protestant. Angl. apud Matth. park. antiquit. Bri∣tanniae. pag. 39. edit. Ha∣nouiae an. 1605.
• * 1.443

  Godwy•• Ca∣talog. of Bi∣shops in Durham 58. Cutbert Tun∣stall.
• * 1.444

  Doue persuas. p. 23. 24. c. o•• prayer.
• * 1.445

  Edw. Sands Relation of Relig. c. 53. or 54.
• * 1.446

  Mat. Parker. Antiq. Brit. in Aug. c. 17. p. 47.
• * 1.447

  Damas. Pont. in Zepherino Magdeburg. in eod Rober. Barns in vit. Pontif. Rom. in eod. Bal. l. 1. act. Pontific. Rom. in Ze∣pherino. Robert. Bar∣nes & alij in Alexandro Sixto & Te∣lesphoro.
• * 1.448

  1. Cor. 12.
• * 1.449

  1. Cor. 14. Godwin. Conuers. c. 3. p. 36. Io. Leland. in commentar. Ant. Brit. v. Britanniae. Io. Caius hist. Cantabr. p. 19.
• * 1.450

  Annal. Gallic. Matth. westm. an. 94. Clem. Roman. Ep.
• * 1.451

  Manuscript. antiq. Britan. de prima In∣stit. Eccles. officij.
• * 1.452

  Zozimus Pap. epistol. ad Episcop. Galliae de pri∣uileg. Eccl. Arelat. tom. 1 concil. Martyrol. Roman. die 29. Decem. in S. Trophi∣nius.
• * 1.453

  Annal. Galli∣can. Eccles. Martyrolog. Roman. Bed. Adon. vsuard. in his Sant. Matt. westm. an. 94. & mult. al. apud Guliel. Eisen∣gren. 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. Tole∣tan. cal. maij.
• * 1.454

  Clem. Ro∣man. epist. 1.
• * 1.455

  Io: Leland. in commenrar. antiq. voc. Britan. v. Bri∣tannin. Cains histor. Can∣tabrig. p. 19.
• * 1.456

  Bed. histor. ang. l. 1. c. 1.
• * 1.457

  Gild. epistol. de excid & conquest Bri∣tan. cap. 5.
• * 1.458

  S. Symeon Metaphrastes in S. Petro. Euseb. apud eund. ib. Sur. die 29. Iuuij. Cambden in Britannia. prot. Theater of greate Brit. l. 6.
• * 1.459

  Manuscrip. Brit. antiq. de prima In∣stitutione Eccles. officij.
• * 1.460

  Gildas in prolog. apud Fecknam orat. public. in 1. parlia∣mento Eliza∣bethae Regi∣nae.
• * 1.461

  Gildas l. de excid. & con∣quest. Brit.
• * 1.462

  Guliel. Mal∣mesb. manu∣scrip. lib. de antiquit. cae∣nob. glaston. in collego S. Benedict. Cantabrig. Antiquitat. glaston: tabu∣lis. fix. Cap∣grau. in S. Ioseph & S. patric. Galfrid. mo∣num. l. 4. histor. Brit. cap. 20. vlt. Matth. Westin. chron. an. 186. Matth. We∣stin. an. 187. Galfrid. l. 5. cap. 1.
• * 1.463

  Protest. art. 27. 28. infra.
• * 1.464

  Art. 27.
• * 1.465

  Confirmatiō a true Sacra∣ment. Clem. Rom. Constitut. A∣post. l. 2. c. 36.
• * 1.466

  Clem. Rom. epist. ad Iuliū & Iulian.
• * 1.467

  Dion. Areop. l. Hierarch. Eccl. cap. 4. Prope fin. In contemp.
• * 1.468

  L. Eccl. Hie∣tar. c. 6.
• * 1.469

  In contempl.
• * 1.470

  Act. c. 8.
• * 1.471

  Ephip. l. 1. To. 2. Contr. haer. c. 21. contra Simon. Aug. lib. 15. Trin. c. 26. Hieron. Dial. aduers. Lucif. Tom. 2. c. 4.
• * 1.472

  Ambr. c. 7. de ijs qui init. mysterijs S. Basil. libr. de Spirit. sancto c. 27. Greg. Naz. serm. in San∣ctum laua∣chrum. Ambr. in cap. 6. ad Hebr. Primas. in cap 6. ad Hebr.
• * 1.473

  Cypr. epist. 72.
• * 1.474

  Tertull. l. de resurrect. car∣nis. Et libr. de praescript. hae∣retic.
• * 1.475

  The Christiā Britans of this opinion and practise. Giral Cambr. descr. Cambr. c. 18. cum approb. Prot. Dau••dis po∣welli, Theol. prof ib. Gol∣frid. monum. histor. Reg. Brit. lib. 12. c. ••8.
• * 1.476

  Theod. lib. de fabul. haeret. Lindan. Du∣bitant. Dial. 2. prateol Elen. l 12. in Noua∣tianis.
• * 1.477

  Conference at Hampton. p. 10. 11.
• * 1.478

  English Prot. Communion booke. Titul. Confirmatiō. Et tit. Cate∣chisme.
• * 1.479

  Communion Booke supr. §. alliuinghly.
• * 1.480

  Ignat. epist. ad Philadelph.
• * 1.481

  Dion. epist. a•• Demophil. ante med.
• * 1.482

  Ignāt. epist a•• Heronem.
• * 1.483

  Clem. Rom. ep••st ••.
• * 1.484

  Clem. Rom. sup. epist. 1.
• * 1.485

  Constitut. Apost. l. 2. cap. 49.
• * 1.486

  Cap. 19.
• * 1.487

  Cap. 21.
• * 1.488

  Pennancea Sacrament among the Britans.
• * 1.489

  Hector Boeth. l 9. Scotor. Hist. fol 179. Georg. Buch. l. 5. Rer. Sco∣tir. Reg. 52.
• * 1.490

  hollinsh▪ hist. of Scut. l▪ pag. 112.
• * 1.491

  Gild. l. de excid. cap. 26.
• * 1.492

  Ionas aurel. in vit. S. Eu∣stachij cap. 1.
• * 1.493

  King Iames Confer. at Hampton court.
• * 1.494

  Engl. Protest. communion Booke Titul. visitation of the Sike.
• * 1.495

  Protest. Booke of consecration. Articul. 36. inf.
• * 1.496

  Clem. Rom. l. 2. constitut. Apostol. c. 2.
• * 1.497

  Ignat. epist. ad Smyrnen.
• * 1.498

  Gregor. Nys••en. l. de
• * 1.499

  Bapt. Gregor. Naz. Orat. de S. Athanasio. Cyprian l. de ablut. ped. Tertullian. l. exhort. cast.
• * 1.500

  Anaclet. epist. 2.
• * 1.501

  Anaclet. supr. Tom. 1. con∣cil. epist. 2. cited and ap∣proued. by protest Matt. parker antiq. Britan. p. 24. Io. Prisens def. histor. Britan. p. 73. Robert. Bar∣nes l. de vit. Pontific. in Anacleto & Alexandro
• * 1.502

  Marc. Anton. l. 1. de repu∣blike Eccl. c. 12. p. 147. Clem. l. 8. Const. Apost. Ignat. epist. Dionys Eccl. Hier. c. S. Clem. Rom. Const. Apost. l. 3. cap. 20. & vlt. Dionys. Areopag. l. Eccl. Hierar. cap. 6.
• * 1.503

  Dionys. Eccl. Hierarch. cap. 5.
• * 1.504

  Clem. Const. Apost. l. 8. cap. 52. vlt.
• * 1.505

  Supr. paul•• ante.
• * 1.506

  Dionys. Eccl. Hier. cap. 5.
• * 1.507

  Ignat. epist. ••d Ephes.
• * 1.508

  Epistol. ad Trallian.
• * 1.509

  Epistol. ad Magnes.
• * 1.510

  Ignat. epistol. ad Heronem Diaconum.
• * 1.511

  Epistol. ad Trallian.
• * 1.512

  Martial. epist. ad Burdegal. cap. 3.
• * 1.513

  The Britan•• here so held.
• * 1.514

  Gildas l. de excid. & conq. Britan. c. 26. manu∣script. antiq. de tit. S. Pa∣tricij Capg. in cod. Gi••ald. Ca••mb.
• * 1.515

  in descript. cambr. c. 18.
• * 1.516

  Gild. l. de excid. Britan. in castigatio∣ne Cleri.
• * 1.517

  1. Timoth. 4.
• * 1.518

  2. Timoth. 1.
• * 1.519

  Io: 20.
• * 1.520

  Act. 13.
• * 1.521

  K. Iames and his protest. publike con∣ference at hampton court Couell def. of hooker p. 87.
• * 1.522

  Mod. ex••mi∣na••. pag. 105. 155. def. of hooker pag.
• * 1.523

  87. 88. 91.
• * 1.524

  Protest. Booke of Consecrat. in Order. Bish. and Preists.
• * 1.525

  Protest. conf∣at hampton. Communion Booke Titul. visitat. of the sike.
• * 1.526

  Damascen. de haeresib. hist. tripart. l. 7. Theod. l. 4 c 11. Niceph hist. Eccl. l. 11. cap. 14.
• * 1.527

  Hebr. 13.
• * 1.528

  Matth. 19.
• * 1.529

  Ephes. 5.
• * 1.530

  Matth. 10.
• * 1.531

  1. Cotinth. 7.
• * 1.532

  Matth. 19.
• * 1.533

  Iustinus dial. cum Try∣phone,
• * 1.534

  Martial. epist. ad Tholosan. cap. 9.
• * 1.535

  Clem. Can. Apost 48. Euarist ep. 2.
• * 1.536

  Tertullian. de Monogam. cap. 11. l. 4. contra Mar∣cion cap. 34.
• * 1.537

  l. 2. ad vxo∣rem cap. 9.
• * 1.538

  Tertullian. l. de Monog. cap. 5. aduers. Valentinian. cap. 30. l. de praescript. aduers. heret. c. Euaristus Pap. epist. 2. Ephes. 5.
• * 1.539

  Chrisostom. in cap. 5. ad Ephes. Hom. 20.
• * 1.540

  Iul. Caesar belli gallici l. 6. Ioh. Zo∣naras in Se∣uero. Bandica orat. Solemni apud Ioan. Xephil. in Epitom. Dionis, in Nerone. Dion. ibid Dion. Hect. Boeth. des∣cript. Scotiae. william Har¦rison descrip. of Scotl. cap. 14.
• * 1.541

  Leges Euan. Regis Scoto∣rum. Hector Boeth Scot. Hist. l. 3. fol. 36. pag. 1.
• * 1.542

  Veremund. Hect. Boeth. hist. Scot. l. 10. fol. 202. Hollinshed hist. of Scotl. pag. 133. cap∣lawes.
• * 1.543

  Nennius hist. manuscript. in Vorthi∣gerno Rege Mat. westm. an 450. Mat. Park. Antiq. Britan. pag. 7. 8. Protest. an∣notat. 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.
• * 1.544

  Iacob. c. 5.
• * 1.545

  Origen. hom. 2. in leuitic. Chrisostom. l. 3. de Sacer∣dotio. Cirill. Alexandr. l. 6. de adorat. in spiritu vi∣ctor Antioch. ad c. 6. marci. Ambros. in missali Hier. ad c. 14. Oseae August. Serm. 215. de tempor. in Tract. de re∣ctitud. cathol. conuersat. l. 2. de visitat. Infirm. c. 4. Innocent. 1. epistol. ad Decent. Eug. cap. 8. Aug. l. de Haeres. cap. 47. Gabriel Prat. Elench. hae∣resum in Hierarchitis. Epiph. haeres. 67. Extreame vnction a Sacrament with the Britans. Manuscript. Brit. Anti∣quissimi Au∣thoris.
• * 1.546

  Iacob. 5.
• * 1.547

  Protest. commun. booke Tit. catechisme.
• * 1.548

  Clem. Rom. Const. Apost. l. 8. cap. 20. l. 2. cap. 61.
• * 1.549

  Carol. Bou. Scot. in l. 2. Clement. de Const. Apost. cap. 61.
• * 1.550

  Clem. Rom. epistol. 2.
• * 1.551

  Ignat. epist. ad Rom. epist. ad Smyrnens. apud Theod. Dial. 3. & al.
• * 1.552

  Dion. Areo∣pag. Eccles. Hierarch. cap. 3.
• * 1.553

  Dionys. supr. cap. 3.
• * 1.554

  Robert. Bar∣nes l. de vit. Pontif. Rom. in Anacleto. Anaclet. epist. Tom. 1. con∣cil. & alibi. Sixtas Pap. 1. Rob. Barnes supra in eod.
• * 1.555

  Anaclet. epist. Rob. Barnes in vit. Pontif. Rom. in Anaclet.
• * 1.556

  Tertullian. l. 2. ad vxorem. Ciprian. Ser∣mon. delapsis. Basil. in Gor∣dio mart. Chrisost. epist. ad In∣nocent. to. 4. & cit. a Ni∣cephor. l. 13. cap. 19. con∣cil. nic••n. 1. can. 14. An old manus••ipt. British and dulch Serm. read in our old Churche•• an. 366. Foxe Act. and mo∣num. p. 1142.
• * 1.557

  Prot. Articl. 27.
• * 1.558

  Protest. com∣munion Booke Tit. Baptisme. Protest. Con∣ference at hampton Court.
• * 1.559

  Engl. Protest. in feild Bookes of the Church pag. 239. and others.
• * 1.560

  Supr. in arti∣cul. 6.
• * 1.561

  Clem. Rom. l••b. 6. constit. Apostolic. cap. 15. Dionys. Areopag. Ecclesiast. Hierarch. cap. 7. concil. mile∣uit. cap. 2. Chrisostom. homil. de Adam & Eua. Augustin. cont. Donat. l. 1. cap. 23. Epiphan. Aug. & alij de haeres. In∣nocent. 1. epist. concil. African. cap. 77. concil. Carthagin. 5. cap. 6. Hect. Boeth. Scot. h••st. l. 9. Georg. Buchan. Rer. scot. l. 5. Reg. 52. ho∣linsh. hist. of Scotland in F••equard. pag. 112.
• * 1.562

  Matth. cap. 26. Marc. cap. 14. Luc. cap. 22. 2 Chorinth. 11.
• * 1.563

  Io: cap. 6.
• * 1.564

  Io: 6.
• * 1.565

  Guliel. way. Etonem: presbyter l. Itinerar. cap. Ioc. Sanct. mont. Sinay. Hakligis booke of Trauailes in eod. Matth. cap. 26.
• * 1.566

  S. Matth. in missa Aethio∣pum.
• * 1.567

  Anonym. antiquiss. in vit. S. Matth. edit. per Fre∣deric. Naus. Episcopum Viennen. Breuiar. Rom. 21. Sept. 1. Corinth. 11.
• * 1.568

  Marc. cap. 14. Manuscrit. antiq. de prima Instit. Ecclesiast. Seruit. S. Marcus in Missa.
• * 1.569

  Luc. cap. 22.
• * 1.570

  Luc. cap. 1.
• * 1.571

  Isidor. l. 1. de offic. c. 25. de Missa & orat. Albin. l. de diuin. offic. Egbert. Ste∣phan. Eduen. l. de Sa, Magdeburg. centur. 1. l. 2. cap. 6. col. 500. Matth. Parker. anti∣quitat. Bri∣tan. cap. 17. pag. 47. Paschas. Ratb. lib. de Corp. & Sang. Christi. Wal∣frid. Strab l. de obseruat. cap 22. Mar∣tin. Polon. Supputat. temp. in S. Petro col. 27. Missa antiq. S. Petri ma∣nuscript. Brit. antiq. supr. cit.
• * 1.572

  Zozimus ep. to. 1. concil. Martyrol. Roman. die 29. Decemb. in S. Troph. Magdeburg. cent. 1. l. 1. in Troph. Old. Engl. chron. an. domini 34. part. 4.
• * 1.573

  Onissa S. Andreae Eccl. Constantin. & Chrisost.
• * 1.574

  Vit. S. And. per presbyter. & Diac. Achaie Bre∣uiar. Roman. Breuiar. Sa∣lisbur. in fest. S. Andreae l. de duplici mart. inter opera Cypr. Anonymus. de vit. Apost. in S. Andrea. Metaphrast. in S. Andr. Iuo carn. Serm. de Sacram. de∣dicat. Serm. 4 Bernard apud Franc. Eenardent. in Iren. l. 4. Alger. cont. Berengar. Iacob. ge∣mens. in S. Andr. Clem, l. 6. Hypote∣pos. Euseb. hist. Eccl. l. 2. c. 1. Miss•• S. Iacobi. & Eccl. Hiero∣lomitanol.
• * 1.575

  Censura Oriental. Hier. Patriār. Constinopol. ibid. Proclus S. Michol. Methon. Bessar. apud Gul. Eisen. centen. 1. part. 6. dist. 6. concil. gene∣ral. 6. can. 52. Francisc. Al∣uar. de reb. Indic. Florin. Raem. de Orig. Haer. l. 8. c. 8. Grym. booke of estates pag. 1088. 1089. 201. 203. Sebast. Mun∣ster. l. 6. cap. 57. Rich. Hacklints booke of Trau. in Mount Syon. Mandeu. pag. 36. cap. 14. Guliel. Eisen∣gren. centen. 1. fol. 168. & mult ib. Steph. Eduen. l. de Sacram. Altaris. English. Prot. in Marcus Anton. l. 2. c. 4. p. 118.
• * 1.576

  Tradit. & Antiquit. Eccl. Medol. in Italia.
• * 1.577

  Clem. Const. Apostolic. l. 7. cap. 27. l. 8. cap. 14.
• * 1.578

  l. 8. supr. cap. 17.
• * 1.579

  Alexander Pap. 1. epist. 1. c. 4. Ro∣bert. Banes l. de vit. Pontif. in Alexandro.
• * 1.580

  Ignat. epist. ad Roman.
• * 1.581

  Ignat. epist. ad Smyrnen: cit. Theodor. dialog. 3.
• * 1.582

  Martial epist. ad Tolosan. cap. 3.
• * 1.583

  Martial. epist. ad Burdegal. cap. 3.
• * 1.584

  Iustin apol. ad Antonium Pinm.
• * 1.585

  Iustin. dial. cum Triph. post med. & in quaest. agent propos. quaest. 44.
• * 1.586

  Irenaeus con∣tra haees. lib. 4. cap. 34.
• * 1.587

  This holy faith euer in Britaine.
• * 1.588

  Protest. of Engl. apud Sutcliffe Subuers. pag. 32. Pe••k••••s probl. p••g. 15••. 154.
• * 1.589

  Casanbon. respon. ad C••••dinal. peron. pag. 50. 51. D. An∣drowes Prot. Bish. of Ely. Midleton Papiston. p. 106. Copell. def. of hooker pag. 276. Feild. of the Church pag. 150. Couell. def. pag. 87. Couell mo∣dest exami∣nat. pag. 105.
• * 1.590

  Protest. commun: booke Tit. communion.
• * 1.591

  Francisc. Staucar. in praefat▪ ad Pe••r. Gallatin.
• * 1.592

  Prot. Bafilien. in editione eiusd. Thom. Marton ap∣peale pag. 396. 395.
• * 1.593

  Augustin. ep. 162. epist. 163. August. Tract. 6. in Euang. Ioh. in Psalm. ••0.
• * 1.594

  Augustin. Serm. ad Neophytos apud Paschas. apist. ad Fra∣degrad. Iuo epist. 264. Augustin. in Psal. 33. conc. ••.
• * 1.595

  August. tract. 6. in Euang. Ioh. & tract. 16.
• * 1.596

  1. Cor. 11. 27.
• * 1.597

  August. apud P••o••per. l. ••entent. cit. Gratian. dist. 2. de conse∣crat.
• * 1.598

  Augustin. l. 3. Trinitat. c. 10.
• * 1.599

  l. 3. Trinitat. cap. 4.
• * 1.600

  Aug. Ser. 5. in Appendic. Tom. 10.
• * 1.601

  Aug. ep. 118. ad Ianuar c. 6. l. 2. 〈◊〉〈◊〉. c 20. 〈…〉〈…〉.
• * 1.602

  l. 2. contra Aduers. Leg. & Prophetar. cap. 9.
• * 1.603

  In Psal. 98.
• * 1.604

  l. 20. contra. faustum.
• * 1.605

  l. 9. confess. cap. 13.
• * 1.606

  l. 4. Trinita••. cap. 4.
• * 1.607

  Aug. Tract. 26. & 67. in Iohan.
• * 1.608

  l. Sentent. prosperi Gra∣tian. Dist. 2. de consecrat.
• * 1.609

  Aug. supr. tract. 26.
• * 1.610

  Aug. in Psal. 33. l. 1. cont. aduers. legis & Prophetar. c. 20. l. 16. de ciu••tat. Dei c. 22. l. 18. ci∣uit. cap. 35. orat. contra Iu••••os c. 9.
• * 1.611

  Primasius Episc. vticen: in Africa dis∣cipulus S. Au∣gustini in cap. 10. ad Hebr.
• * 1.612

  Prot. Arti••l. 19 sup. of 〈◊〉〈◊〉 o•• the Church
• * 1.613

  Statute of King Edw. 6. Titul. Sa∣cram. in both Kindes. Stat. in parliam. 1. Elizabeth Iames 1. Charles 1.
• * 1.614

  Matth. 26. Marc. 14. Luc. 22.
• * 1.615

  1. Corinth. 11.
• * 1.616

  Marc. Anton. l. 2. de repub. Christian▪ c. 2. pag. 167.
• * 1.617

  c. 4. p. 219.
• * 1.618

  Io: 6.
• * 1.619

  1 Chorinth. 11.
• * 1.620

  Chris. homil. 16. oper. im∣perfecti in Mat. August. l. 3. de con∣sensu Euang. c. 25. Isych. Hierosol. l. 2. in leuit. c. 9. Bed ad c. 24. Luc. Theo∣ph••lact. ibid. Luc. 24. Chris. homil. 17. oper imp. in Mat. Bed. ad c. 20. Act. Apost. Ionas Aurelian. lib. 3. de Imag. Act. 2. Act. 20. Text. Syriac. Act. 2.
• * 1.621

  Clem. epist. de reb. gest. B. Petri.
• * 1.622

  Presbyteri & Diac. Achaiae in vit. S. An∣d••eae Breuiar. Rom. die 30. Nouemb. Breuiar. Su∣risbur. & al. eodem die Metaphrast. in S. Andr. Anonym. Antiq. in eius vita Cipr. l. de 2. Martyr. Lippom. to 1. Sur. Tom. 6. S. Bernard Ser. de S. An∣drea Ro••ig. Antisiod. in Psal. 21. & 4. ••aufr. cont. Bereng. Iuo Sebast. Mun∣ster Cos∣mogr. l. 6. c. 57. Ignat. epist. ad Ephes.
• * 1.623

  Ignat. epist. ad Phila∣delph.
• * 1.624

  Ignat. epist. ad Symrnen. apud Theo∣doreth. Dia∣log. 3. & alios.
• * 1.625

  Clem. Rom. epist. 1.
• * 1.626

  Irenaeus epist. ad victor. Origen. hom. 13. in Exod. Dionys. Alex. ep. ad Fatium Anthiochen. Basil. epist. ad Caesar. Patric. Amphil. in vit. S. Basilij conc. Nicaen. 1. can. 63. Arabic. Ter∣rullian. l. 2. ad vxor. c. 5. Ciprian. l. de Iapsis. Am∣bros. orat. f••neo. de ex∣cess. fratris Satyri. Hier. Apol. ad Pammach. cap. 6. Aug. homil. 26. quinquag. hom Ser. 252. de temp. con∣cil. Carthag. 4. c. 38 Pau∣lin. in vit. S. Ambrosij prosper A∣quitan. l. 4. c. 6. de promiss. vt praedict. concil. Turo∣nen. 2. c. 3. concil. matis∣con. 2. c. 6. Basil. supr. Ioh. Maschus in prat. spirit. c. 79. Me∣taphr. in martyr. SS. Indae & Domnae tem. Dioclesiani. Euagrius lib. 4. hist. Eccl. cap. 35.
• * 1.627

  Gilbert. Ge∣nebr. l. de g••aecor. riti∣bus. Ioh. Scrami∣nius in Eluci∣dar. erritus ru••henici cap. 18. Hypothius Legat. Ru∣thenor. in fi∣dei profess. an. 1595. Ioh. Latis∣ciu•• ad c. 11. Theol. Mos∣••oiticae fol. ••15. Communion in one Kinde in Britayne.
• * 1.628

  Sermo antiq. legisolit. in Eccl. Brit. foxe Act. and mon. pag. 1142.
• * 1.629

  Gildas l. de excid. & con∣quest. Brit.
• * 1.630

  Concil. Tu∣rouen. 2. c. 3.
• * 1.631

  Gregor. Turon. l. de vit. patrum. cap. 3. l. 1. de glor. patr. cap. 86.
• * 1.632

  Roger. Ho∣ueden. Annal. parte priore. Mat. Westm. An. 733 con∣tinuator Bed. l. 1. cap. 9.
• * 1.633

  Girald. Cambr. To∣pographiae Hibech c. 9.
• * 1.634

  Rabbi C••∣hanna ad cap. 49 genes.
• * 1.635

  Protest. artic supr. artic. 9 art. 11. 16▪ 2•• 27.
• * 1.636

  Casanbon. resp. ad Card. Per. p. 51. 52. &c.
• * 1.637

  Middlet. Pa∣pistm. pag. 92 113. 49. 137 138. 47. 45.
• * 1.638

  Feild. l. 3. pag. c. 29. p. 138. Couel. exam. pag. 114.
• * 1.639

  Hebr. c. 8. Cap 5.
• * 1.640

  Hebr. 7. Ps. 109.
• * 1.641

  Theodor. Bibliandor de SS. Trinit. lib. 2. pag. 89. vit. l. de test. Miss. Petr. Gallat. l. de arcan. fid. ca. Franciscus Stancar: & Prot. Rasil. in pref. ad Petr. Gallat. de Arcan. Mort. Supr. & alij.
• * 1.642

  Rabbi Sa∣muel in Be∣reschit Rabba ad cap. 14. Genes.
• * 1.643

  Rabbi Moses Hadarsan com. ps. 39.
• * 1.644

  Rabbi Caha∣na ad ca. 49. Gen.
• * 1.645

  Rabbi Barac. in Ecclesiast. Rabb. Iud. ad c 28. num. Rabbi Sim. Bor. Ioan. l. Reuel. Secret.
• * 1.646

  Rabbi Nehu∣mias epist. arcanor.
• * 1.647

  Petr. Gallot. praefat. in l. de Arcanis fid. cath.
• * 1.648

  Rabbi Sa∣muel Mora∣chian. lib. de Aduentu Messiae c. 19.
• * 1.649

  Psal. 109.
• * 1.650

  Leuit. ca. 26.
• * 1.651

  Rabbi Sa∣muel supr. c. 20.
• * 1.652

  Prouerb. c. 9.
• * 1.653

  Rabbi Samuel supr. cap. 22. Prou. c. 17.
• * 1.654

  Isaiae 32.
• * 1.655

  Isa. cap. 1.
• * 1.656

  cap. 20. 21.
• * 1.657

  cap. 21. 24.
• * 1.658

  cap. 20.
• * 1.659

  Ignat. epist. ad Smyrned.
• * 1.660

  Ignat. apud Theod. Dial. 3.
• * 1.661

  Dionys. A∣reopag. Eccl. Hierarc. c. 2. c. 3 & epist. ad Demophi∣lum. Clem.
• * 1.662

  c. 18. 19. 21.
• * 1.663

  Iustin. Dial. cum Triph. Irenaeus ad∣uers. haer. l. 4. cap. 32.
• * 1.664

  Alexander Pp. 1. epist. 1. cap. 4.
• * 1.665

  Missa. S. Pe∣tri & Roman. Eccl.
• * 1.666

  Missa S. Ia∣cobi & Eccl.
• * 1.667

  Hierosolym.
• * 1.668

  Miss. S. Marci & Alexandr. Eccles.
• * 1.669

  Miss. S. Mat. & Aethiop.
• * 1.670

  Miss. S. Bar∣nab. Ambros. & Eccl. Me∣diolanen.
• * 1.671

  Miss S Andr. C••risostomi & Eccl. Con∣stantinop.
• * 1.672

  Miss. S. Iacob.
• * 1.673

  Miss. S. Petr.
• * 1.674

  Miss. S. Marc.
• * 1.675

  Miss. S. Matt.
• * 1.676

  Chrisostom. Hom. 69. ad populum Antiochen.
• * 1.677

  Oratione 41. in 1. Corinth.
• * 1.678

  Hilduinus epist. ad Lod∣uic Imperat. Berno Augen. Abb. Libell. de reb. ad missa spe∣ctant. r. 2.
• * 1.679

  Queene Eli∣zabeth her Iniunctions an. 1. Regni eius.
• * 1.680

  Naum 1. psal. 20. 60. 65. 115. Hier. 44. Psal. 75. Is. 19.
• * 1.681

  Protest. com∣muniō booke Tit. Matri∣mony. §. dea∣rely &c.
• * 1.682

  Statute of King Iames for marriage of minist.
• * 1.683

  Stat. in Par∣liam. 1. Eliz. An. 1. Iacobi.
• * 1.684

  Matth. 19. 11. 1. Corin. 7. 8. Apoc. 14. 4. 1. Reg. 21. Is. 25. 1. Cor. 7. Ieuit. 20. Luc. 1. exod. 19. Mat. S. Marc. 9. Luc. 14. &c. Prot. art. 6.
• * 1.685

  Matth. 19.
• * 1.686

  1. Cor. 7.
• * 1.687

  Apocal. 14.
• * 1.688

  Leuit. 21. 1. par. 23. Luc. 1. Exod. 19.
• * 1.689

  ••. Reg. 21.
• * 1.690

  ••piphan. Haer. 79.
• * 1.691

  Ambros. ad c. 3. ep. 1. ad Tim. Euseb. Caesarien. l. 1. demonstrat. Euang. c. 9. Innocent. 1. epist. 1. c. 9. Siric. ep. ad Himer. Tar∣••••c. Episcop. c. 7. Hier. l. 1. contr. louinian. c. 14. 19 Apol. ad Pamach. c. 3. 8. ad c. 1. ep. ad Tit. Paralip. cap. 23.
• * 1.692

  P••ralip. cap. 23.
• * 1.693

  Innocent. 1. Siric. & Am∣bros. supr.
• * 1.694

  1. Corinth. 7.
• * 1.695

  Origen. ho••. 23. in numer. hom. 4. in leuitic. l. 8. contra Cel∣sum Euseb. Caesar de∣monst. Euāg. l. 1. c. 9. Si∣ric. ep. 4. ad Episc. Africae c. 9. Hier. ad c. 1. ep. ad Tit. l. 1. contr. Iouinian. c. 19.
• * 1.696

  epist. ad Tit.
• * 1.697

  ep. 1. ad Tim. c. 3.
• * 1.698

  Euseb. l. 4. de vit. Const. cap. 26.
• * 1.699

  Can. Apost. 25.
• * 1.700

  Ignat. epist. ad Anthioch. ep. ad Ephes. ep. ad Phila∣delphien.
• * 1.701

  epist. ad Heron▪
• * 1.702

  Epistol. ad Smyrnens.
• * 1.703

  Epistol ad Philadelph.
• * 1.704

  Clem. Rom. epistol. 2.
• * 1.705

  Lib. constitut. Apost. c. 17.
• * 1.706

  Lib. 2. const. Apost. cap. 2.
• * 1.707

  Clem. lib. 2. const. Apost. cap. 30.
• * 1.708

  Tertull. l. de Monogomia.
• * 1.709

  Ignāt. epist. ad Philadelph.
• * 1.710

  1. Chorinth. 7.
• * 1.711

  Ignat. epist. ad Philadel∣phen. supr••.
• * 1.712

  Matth. 19.
• * 1.713

  Hierom. l. 1. con. Iouin. Apolog. ad Pammach. c. 8. Chrisost. hom. 33. in Gen. hom. 2. in Iob. Basil. de. ad Amph. c. 3 Epiphan. Her. 59. Eu∣seb. pr••par. Euang. l. 9. c. 1. Porphir. & Herat. ib. Enseb. l. 1. c. 9. supr. c. 8. l. 3. c. 8.
• * 1.714

  Enseb. Caesar. Hist. Eccl. l. 4. cap. 5. Epiph. Her. 66 Abd. l. 6. Irenaeus in S. Io. Euāg. Hieron. l. de Script. Eccl. in S. Ioanne. Philo. l. de laude su•• gent. Hieron. l. de Eccles. Scriptor. in S. Marco Euangelista.
• * 1.715

  Ignat. epist. ad Tarsen.
• * 1.716

  Dam. Pontif. in S. Lin. vita S. Lini in Bre∣uiar. die 23. Septemb. Rib. Barnes l. de vit. ••ont. Rom. in Lin.
• * 1.717

  Damas. Rab. Barnes sup. in Cleto vit. eius in Bre∣uiar. April. 26.
• * 1.718

  Ignat. epist. ad Trallian. epist. ad Mar. Cassobolit.
• * 1.719

  Clem. epist. 1. S. Petrus ib.
• * 1.720

  Clem. epist. ••. supr.
• * 1.721

  Mat. Westm. chron. an. 94. Antiquit. Eccl. mult. in Gallia. Guliel. Eisen∣gren. centen. 1. part. 4. dist. 3. Gregor. Turon. Hist. Fran corum l. 1. Hincmar. ep. ad Carol. Magn. Imper. Marty••ol. Rom. vsuard. Ado. Bed & alij.
• * 1.722

  Martial epist. ad Burdega••. cap. 3. Epist ad To∣lof. c. 9. c. 8.
• * 1.723

  Dionys. A∣reopag. Eccl. Hier. c. 6. ep. ad Gain. & alibi,
• * 1.724

  Sim. Meta∣phrast. die 29. Iunij.
• * 1.725

  Metaphr••st. die 26. Iunij. Mat. 8. Marc. 1. Luc. 4. Gulielm. Ei∣sengren. cen∣tenar. 1. part. 1. dist. 3. Petr. de Natal. l. 11. Anton. Democh. l. 2. c••nt. Caluin. Arn. Merman. Theatr. con∣uers. gent. in metensib. Martyrolog. Rom. Bed. vsuard. & Molan. die 9. Maij Guliel. Eisengren. centen. 2. part. 5. Annal. Helueth. An∣tiquit. Eccl. Constant. Baron. an. in mart. Rom. 9. Maij. Theater of great Britaine l. 6. Antiquitat. Glaston. ma∣nuscript.
• * 1.726

  Tab. fix. Gul. Malmesbur. l. de Aut. Caenobij Gla∣ston. Capgr. Catal. Sanct. in S. Ioseph Aramath. & S. Patricio. Iacob. Ge∣nuen. in ijs∣dem. Ioh. Bal. l. de Script. cent. 1. in S. Ioseph. Aramathien: Ioh. Leland. assertion. Arthurij. Godnyn. Theater of great Brit. l. 6. Caius l. antiq. acca∣dem. Canta∣brigien. Stowe Hist. Romans Charta Regis Hen. 2 & aliorum Reg. Socrat. Hist. Ec••l. l. 1. cap. 8.
• * 1.727

  Episc. Gr••••. 227. in can. Trullen. can. 6.
• * 1.728

  Socrat. Hist. Eccl. l. 5. cap. 21.
• * 1.729

  Socrat. Hist. Eccl. l. 1. c. 8. supr.
• * 1.730

  Concil. Ni••. can. 78. Ara∣bico.
• * 1.731

  Concil. Nic. can. 3.
• * 1.732

  Concil. Arel. 2. can. 3.
• * 1.733

  Const. Magn. epist. Eccles. Socrat. Hist. Eccl. l. 1. c. 6.
• * 1.734

  Euseb. de∣monst. Euang. l. 1. c. 9.
• * 1.735

  Epiph. Hae••. 29. & in compendiar.
• * 1.736

  ••. Cor. 7.
• * 1.737

  Prof. Artic. ••4.
• * 1.738

  Couel. Exam. p. 64. 65. 114. feild pag. 138. l. 3. cap. 29. Middleton. Papiston. p. 134.
• * 1.739

  Artic. 19.
• * 1.740

  Couell. Mod. exam. p. 65.
• * 1.741

  Feild l. 3. cap. 29▪ pag. 138. Couel. exam. pag.
• * 1.742

  Communion Booke, and Booke of Consecrat. of King Edu. 6. Franc. Mason and the Prot. of their con∣secrat. in Mat. Parker. Prot. art▪ 36 infra. Stat. in parla∣mento. an. 2. Eduardi 6.
• * 1.743

  Clem. Rom. Apost. const. lib. 8. cap. 29. Dion. Areop. Ecclesiastic. Hierarc. c. 2.
• * 1.744

  Alexander Pap. 1. epistol. omnes orth.
• * 1.745

  Robert. Barn. l. de vit. Pont. Roman. in A∣lexandro 1.
• * 1.746

  Clem. const. Apost. l. 7. ca. 43 & l. 8. c. 35.
• * 1.747

  Cap. 42.
• * 1.748

  Cap. 41.
• * 1.749

  Cap. 23. ep. 3. const. Apost. l. 3. c. 16. 10. Iustinus quaes. 137. Missa. S. Mar∣ci. Clem. cōst. Apost. l. 8. c. 12 Ciprianus ep. 63. Miss. S. Ia∣cob. Alexand. 1. ep. 1. Iustin. orat. ad Ant. pium Ireneus l. 4. c. ••7. lib. 5. cap. 2 Dion Areop. l. Eccl. Hier. c. 43. Clem. const. Apost. l. 3. c. 6. Ignat. epist. ad Eph Iren. l 4 c. 20. c. 34. Euarist. apud Burchar. l. 1. cap. 27. Pius r. apud eund l. 5. c. 47 l. 3. c. 72. Tom. 1 conc. &c. Clem. can. A∣post. 72. ep. 2.
• * 1.750

  Clem. ep. 2. Anac. ep. 1. Robert. Bar∣nes l. de vit. Pontif Rom. in Anacle••o.
• * 1.751

  Manuscr. ant. in vit. S. Da∣uidis. Capgr. Catal. in eo∣dem.
• * 1.752

  Booke of Ar∣ticl. an. 1562.
• * 1.753

  Franc. Mason. of consecrat. Registr. Matt. Parkeri. Butler ep. de consecrat. ministr. Su••cl. ag. D. Kell. pag. 5.
• * 1.754

  Franc. God∣win catal. of Bishops in Durham 58. Cutberth Tunstoll.
• * 1.755

  Stow Histor. in Queene Elizab. an. eius 1.
• * 1.756

  Iniunction: Elizab. Regin. ••n. 1. Regin. Iniunct 8. 28. 30. 51 53.
• * 1.757

  Statut. an. 25 Henr. 8. an. 1. Elizab. c. 1.
• * 1.758

  Theater of great Brit. l. 9. cap. 24. col. 20.
• * 1.759

  Hollinsh. hist. of Engl. an. 1. Elizabeth. In∣iunct. of Q. Elizab. In∣iunct. 23.
• * 1.760

  Stowe and howes histor. in an. 1. of Q. Elizab.
• * 1.761

  Iniunct. 8. 30. 51.
• * 1.762

  Antiquitat. Brit. Hanouiae 1605. Butler ep. de consec. minist. Sut∣cliffe contr. Kell. Godw catal. of Bish. canterbur. in Mat. Parker. & alijs. Franc. Masō booke of cons. &c.
• * 1.763

  Franc. Ma∣son booke of consecrat. pag. 127.
• * 1.764

  Barlowe and Couerdale apud Bal. l. Image of both Church.
• * 1.765

  Prot. forme and manner of making Bishops Preists and minist. Ti••ul. consecrat. of Bishops in praefat.
• * 1.766

  Clem. const. Apost. l 3 c. 20. Anacl. ep. 2. Clem. const. Apost. l. 8. c. 33.
• * 1.767

  Clem. const. Apost. l. 3. c. 11. l. 8. c. 21. 22. 28. ep. 2. Ignat. ep. ad Antioch. ep. ad Phila∣delphien. ep. ad Philippen∣ses Anacl. ep. 2. Synod. Rom. sub Syluestr. c. 7. 11. Canis ep. ad faelicem c. 6. Clem. const. Apost. l. 2. c. 61. Clem. Supr. l. 8. const. Apost. c. 21. concil. corth. 4. c. 5. 6. 7. 8. 9.
• * 1.768

  No true cler∣gie man a∣mong Prote∣stants of En∣gland: and first, no Dea∣con. The English. Prot. forme of making Bish. pr. and Deac. Titul. Deacons.
• * 1.769

  Miss. S. Petri, S. Iacobi, S. Marci. Clem. Const. Apost. l. 3. c. 20. l. 8. c 28.
• * 1.770

  L. 3. c. 20. sup.
• * 1.771

  Clem. supr. l. 8. c. 19.
• * 1.772

  Cap. 1••.
• * 1.773

  Cap. 20.
• * 1.774

  Cap. 20. 2••▪
• * 1.775

  Cap. 23.
• * 1.776

  Dion. Areop. Eccl. Hierar. cap. 3.
• * 1.777

  Ignat. epist. ad Heronem Diaconum.
• * 1.778

  Ep. ad Tral∣lian. & a•• Philadelph▪
• * 1.779

  Epist. ad Heron.
• * 1.780

  Ignat. epist. ••d Ephesios.
• * 1.781

  Anacletus ep▪ 1. Robert. Barn. l. de vit. Pontif. Rom. in Anacleto.
• * 1.782

  Conc. Nicen. cap. 14.
• * 1.783

  Albin. flace▪ Alcuin. l. de diuin. offic. in Diacono.
• * 1.784

  Act. 6.
• * 1.785

  Statut. in par∣liament. an. 27. Elizabe∣thae Reg. ad. 1. Jacobo.
• * 1.786

  No true Preist amon•• English Pro∣testants.
• * 1.787

  Prot. forme and manner of maki••g & consecr. Bish. Preists and Deac. Tit. forme of Or∣der of Preists.
• * 1.788

  Prot. art. 31. supr.
• * 1.789

  Martial. ep. ad Burdegal. cast. 3. Clem. Coust. Apost. l. 8. c. 3. Iustin. dialog. cum Triphon. Ire∣naeus adu. haer. l. 4. c. ••2 Eus. l. 1 cap. 10. de∣mon. Euang e∣licar. Theod. in c. 8. ad He∣braeos. Alexa. 1. ep. 1. cap. 4. Cyprian. l 2. epist. 3. ep. 63. Ambr. in Psal. 38. Ganden∣tius tractat. 2. Aug. lib. 83. q. q. 61.
• * 1.790

  Pont. Rom. in ordinat. Presbyteri.
• * 1.791

  Is. Casaub. resp. ad Card. peron. pag. 51. 52. Middleton papist omast. pag. 51. 92. 113. 44. 137. 138. morton appeale l. 3. cap. 13. sect. 1. pag. 394. & cap. 13.
• * 1.792

  Marc. Anton. lib. 2. cap. 1. num. 3.
• * 1.793

  cap. 3. pag. 193.
• * 1.794

  cap. 4. pag. ••18.
• * 1.795

  Clem. const. Apost. l. 5. cap. 20.
• * 1.796

  l. 8. const. Apost. cap. 5.
• * 1.797

  Mat. 26. Mār. 14. Lu••. 22.
• * 1.798

  1. Cor. 11.
• * 1.799

  Prot. forme and Manner of Making Bish. Preists. and Deac. in praef.
• * 1.800

  Pro••. Artic. 31. supr.
• * 1.801

  Francis Ma∣son booke of Consecr. Ma••. Parker Print. Antiq. Britan. Sut∣cliff & alij. Pont. Rom. in ordinat. Presbyteri.
• * 1.802

  Luc. 22. M••••. 26. M••rc. 14▪
• * 1.803

  Actor. c. 1.
• * 1.804

  Psal. 68.
• * 1.805

  Hebr. 5.
• * 1.806

  Thom. Tho∣mas & Scho∣lae cantabri∣gien. dictio∣nar. v. v. Sa∣crificium. Sacrificulus & al••are Morton. Apolog. part. 2. pag. 82. appeal. l. 2. sect. 1. cap. 6▪ pag. 162.
• * 1.807

  Hebr. 7. v. 24.
• * 1.808

  Method. Pe∣ter. lib. de reb. quae ab initio mundi, & deinceps, Hyp∣polyt lib. de consummat. mund. & An∣••ichristo.
• * 1.809

  No true Bi∣shop among Protestants to make Preists, Deacons or giue orders, or doe any Epis∣copall or Preistly act at all.
• * 1.810

  Prot. forme and manner of making & cons. Bish. pr. and Deacons in Bish.
• * 1.811

  2. Timoth. 1.
• * 1.812

  1. Timoth. 4.
• * 1.813

  Pontif. Rom. in consecrat. Electi in Episcopum.
• * 1.814

  Prot. forme of Order: in Preists. Prot. A••ticl. Articul. 19.
• * 1.815

  Articul.
• * 1.816

  Foxe tom. 2. pag. 1604. Mason l. 2. pag. 92 Re∣cord. degrad. Rid.
• * 1.817

  Brooke A∣bridg. an. 1576. ti••ul. leases num▪ 68.
• * 1.818

  Articles of Q. Mary to Bish. Boner. Consecrat. l. 5. cap. 12. foxe Act. & mon. vol. 2. p. 1295.
• * 1.819

  Bracton fol. 401.
• * 1.820

  Temp. Hen∣rici 7. fol. 27. 28.
• * 1.821

  Stow an. 1. Edw. 6. Hist.
• * 1.822

  Statut. in parliament. an 8. Elizab. cap. 1.
• * 1.823

  Statut. in par∣liam. an. 8. E∣liz. supr. c. 1.
• * 1.824

  Statut. an. 8. Eliz. supr.
• * 1.825

  Act. c. 20. 1. Timoth. 3. 4. Tit. 1. 1. Petr. 5. 2. Timo••h. 1.
• * 1.826

  Can. Apost. 43. Clem. const. Apost. l. 3. c. 11. l. 8. c. 21. c. 22. 28. epist. 2. Ignat. epist. ad Antioch. ad Philadelph. Philip. Engl. Protest. in Abb. Prot. Archb. of canterb. and Franc. Mas. Booke of Consecrat. l. 5. p. 96. 97. c. 1. p. 207.
• * 1.827

  Abbot. and mason. con∣secr. in Mat. Park.
• * 1.828

  S. Asaphus and Capgra∣uius in vit. S. Kentegerni.
• * 1.829

  Pont. Rom. in consecrat. electi in Epis∣copum.
• * 1.830

  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
• * 1.831

  Dionis. A∣reop. Eccl. Hierarch c. 5. Clem. Rom. const. l. 8. c. 122.
• * 1.832

  August. tract. psalm. & apud Amalar. l. 3 de offic. Eccl. c. 14.
• * 1.833

  Gregor. ad cap. 10. lib. 1. Reg.
• * 1.834

  Bed. l. 3. de Tabernacul. & vas. eius. Amalar. fort. l. 3. de Eccl. offic. c. 14.
• * 1.835

  Engl. Prot. apud Marc.
• * 1.836

  Anton. l. 2. de Republ. Eccl. ca••. 2.
• * 1.837

  Anacl. ep. 2.
• * 1.838

  Prot. supr. in Marc. Anton.
• * 1.839

  Gregor. Nazianc. orat. 20. de laudib. Basil. orat. 5. ad Basil. & part. Sim. Metaph. in vit. Crisost. Petr. Chriso∣log. Ser. de S. Seuero. Isi∣dor. l. 2. de offic. Eccl. c. 25. S. Iuo. Ser. de reb. Eccl. Steph. Aduen. Sacr. alt. c. 9.
• * 1.840

  Protest. art. 19. sup.
• * 1.841

  1. Tim. 5. 1. Petr. 5. Ioh. 21. Act. 20. Hebr. 13.
• * 1.842

  Ignat. epist. and An••ioch. Ep. ad Smyrn. Epist. ad Phi∣ladelph Ma∣gnesian. Tral∣lian.
• * 1.843

  Clem. Rom. epist. 1.
• * 1.844

  Clem const. Apost lib. 2. c. 11. 12. 3. 30. 31.
• * 1.845

  Dion. Areop. Hier. Eccl. c. 2. par. 2. 3. c. 4. 5. Martial. ep. ad Burdegal. cap. 3.
• * 1.846

  Ignat. epist. ad Smyrnen.
• * 1.847

  Polycarpus epist. ad Phi∣lippen.
• * 1.848

  Rob. Barnes l de vit. Pont▪ Roman. in A∣nacleto. Ana∣clet. epist. 1.
• * 1.849

  Ignat. epist. ad Rom. in in∣scriptione.
• * 1.850

  Hier l. de. vir. illustrib. in Polycarpo. Dion. Aerop. c 3. de diuin. no minib. Clem. Rom. epist. 1. Rufino Interpret.
• * 1.851

  Anaclet. ep. decret. Ruffin. interpr. epist. Clem. Leo 2. ep. decret. Marian. Scot. l. 2. aetat. 6. Flor. wigorn. chronic. in Clem. Mart. Polon. Sup∣putat. col. 33. in Lino Ro∣bert. Barnes. l. de vit. Pont. in Lino & Anacleto. Anaclet. ep. decretal. 3. Barn. sup. in Anaclet. Omerd pict. Pap. pag. 78.
• * 1.852

  Anacl. epist. 1.
• * 1.853

  Euarist. ep. 1. Alex. ep. 1.
• * 1.854

  Sutcliffe subu. pag. 57. Iren. l. 3. c. 3.
• * 1.855

  Godwyn conuers. of Britayne pag. 6.
• * 1.856

  Sim. Meta∣phrast. 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.
• * 1.857

  Doroth. l de 72. discip. in Aristob. Ar∣nol. 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. Ro∣gers Anal. in Prot. Articl. ar. 36. whitg. supr. Clem. Sup. ep. 1. Arnol. mirm. sup. Antonin. hist. part. 1. will. harrison. des∣cript. Brit. pag. 23. Har∣ris Theatr. l. 1. Girald. Cambr. l. 2. de Iure Me∣trop. Eccl. Meneu. ad Innocent. 3. Mat. Parker. Antiq Britan. pag. 24. Io. Pris. defens. hist. Britan. pag. 73. Nennius hist. manuscript.
• * 1.858

  Io. Caius Antiq. Can∣tabrig. l. 1. Alber. Krant∣zius Metro∣pol. l. 1. c. 6.
• * 1.859

  Sixtus 1. ep. 2. Rob. Barn. l. de vit. Pont. Rom. in Sixto 1. Te∣lesph. Higin. pio Anice••o So••ero.
• * 1.860

  Rob. Barn. sup. in Eleu∣therio Eleu∣ther. ep. ad Episcop. Gall. cap. 2.
• * 1.861

  Damas in Eleuth. Mo∣nolog. G••aec. in eod. Bre∣uiar. Roman. die 26. Maij. Martyrol Roman. eod. die Bed. l. 1. ••••st. c. 4. & l. de 6. ae••a••. Ado Chron. Marian. Scot. an. 177. Mar∣tin. Pol. Sup∣put. an. 188. Galfrid. mo∣num. hist. l. 4. Virun. l. 4. Radulp. de Dicet. hist. in Lucio. Gul. Mal. l. Antiq. caenob. gla∣ston. Math. west. chron. an. 185. 186. 187. flor. w••gor. chron. an. 162. 184. Antiq Eccl. land. Antiq. Eccl. wint. Cambd. Bri∣gant. Stowe hist. hollinsh. hist. of Engl. Theatr. of Brit. l 6 Hect. Boeth. l. 5. Parker God∣win. &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. Bru∣t. Caius an∣tiquit. Canta∣brig. l. 1. le∣ges 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 mo∣num. l. 5. hist. Reg. Brit. c. 1. Mat. west. chron. an. 186.
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  Polydor. Vir∣gil. Anglic. Hist. l. 27. p. 689. Stowe & Howes hist. an. 1534. sta∣tut. in Parlia∣ment. an. 26. Henr. 8,