THE JUDGEMENT OF THE APOSTLES.   

THE JUDGEMENT OF THE APOSTLES: AND OF THOSE OF THE FIRST AGE, IN ALL POINTS of doctrine questioned between the Catholics and Protestants of England, as they are set down in the 39 Articles of their Religion.  
By an old student in Divinity.  
MORIENS REVIVISCO  
AT DOUAI, By the widow of MARK WYON, at the sign of the golden Phoenix.  
M.DC.XXXII.   

TO HER MOST EXCELLENT MAJESTY MARIE BY THE GRACE OF GOD QUEEN OF GREAT BRITAIN, FRANCE AND IRELAND.  
ALL dignities (Most Gracious Queen) have assembled themselves in your Majesty, striving (as it were) to make you Great and Glorious: Whether we respect that great Monarchy of France, whose jewel & darling you are, or that great Monarch HENRY the fourth your noble Father, surnamed GREAT for his MARTIAL CHIVALRY, or your Most Illustrious Mother descended of the house of the great Duke of Florence, or your most Christian brother King of France surnamed JUST, or your noble Sisters, the one married to the great and CATHOLIC King of Spain, the other to the potent and warlike Duke of Savoye. And although your Majesty may seem to have left all these dignities in leaving France, & transporting yourself to Ingland: Yet they follow you as inseparable attendants on your royal virtues; yea now there is a new dignity accrued unto your Majesty greater than all the rest, to wit, Your marriage with our great King CHARLES, his great Crown and Kingdom: because by your former dignities, you were only daughter and Sister to Kings and Queens; by this you art a great Queen, and Spouse to the mighty Prince and great King of the great Brittany: and by him, you have all the greatness also which the Royal blood of him and his Ancestors can add unto yours. I may add to all this another thing which doth agrandize your greatness more than all the rest: to wit, your Majesty's Constancy in Religion amidst so many diverse sects of heresy, your zeal towards the Catholic cause, your compassion of your Catholic Subjects, for whom you are often suppliant to our noble Soweraigne in all their distresses; & lastlie your many precious and rare indowmentes of nature & grace, for which our noble King loveth you dear, your subjects admire you, and God hath blessed you with a Royal and hopeful issue. When I cast mine eyes on the resplendent beams & lustre of this your Greatness, I confess I was daunted, and feared to approach to so Great majesty, especially with so little a present, as I had prepared, to wit, this little pamphlet rudely compiled, and in respect of itself and the Author, nothing beseeming, because nothing proportionate, to your greatness. But because great Princes, who cannot be Higher or greater in Temporal dignity, disdain not, yea take pleasure, to bow even to their lowest Subjects, and do willingly accept of their loyal duties and respects, be they expressed by never so little presents, I adventured (presuming on your Majesty's great and gracious Goodness) to dedicate this my book unto your Royal Majesty, & myself and humble service with it: hoping that although in other respects, it be too little a present for so great a Queen, yet in that it containeth the judgement of the great Apostles and Apostolical Doctors of the first age after Christ, concerning the Protestant Religion contained in the articles authorized by Parliament, it will not be slighted nor lightly esteemed by your most Excellent Majesty: It will rather confirm and comfort your Majesty in the Catholic faith, when by this book you shall perceive, that you profess the same religion which the Apostles and Apostolical Doctors preached and delivered; which S. PETER taught in our country; which S. JOSEPH of Arimathie (who buried CHRIST and was at his mother's death and Assumption) taught and practised at Glastenburie, where he and his companions fixed their abode, and passed their life in fastings, watchings and prayers, as our Annalles do testify: Which not only the noble Kings of France, from CLODOVEUS the first Christian King, to King LEWIS the JUST who now reigneth, embraced; but also our first Christian King LUCIUS received from that holy Pope ELEUTHERIUS, who sent him not only preachers to instruct him and his people, but also, as our Annals record unto us, sent unto him an hallowed crown, and extended the limits of his Kingdom to Norway and Denmark: Which faith all our first Christian Kings who were also Saintes mantained by sword and Sceptre: as Saint LUCIUS our first Christian King, S. LUCIUS or LUCIAN Apostle to the BAVARIANS, S. CONSTANTINE Emperor amongst the Grecians, S. CONSTANTINE King, S. THEODRICKE, the two SS. ETHELBERTES, the two SS. ETHELDREDS', S. GUNDLEUS, S. OSWALD, S. OSWIN, S. SEBBE, S. CEADWALL, S. INAS, S. SIGEBERT, S. RICHARD, the two SS. alfred's, S. CEOLNULPHE, S. FREMUND, S. KENELME, S. ETHELNUPH, SS. EDGAR, S. EDMUND, the two S. EDWARD'S, and S. MALCOLME, and their holy Queens also embraced: as S. HELEN Queen and Empress mother to CONSTANTINE the great, S. AUDRIE or ETHELDRED, S. CHINNEBURGE, S. EANFLED, S. ERMEMBURGE, S. ETHELBURG; S. ERMVILD, S. HERESWIDE, S. BUTHILDIS, S. SEXBURGE, S. WILFRED, S. EADGITH, S. ALGVIE, S. AGATHE, S. MARGARET, S. MAUD. To which I willingly add our holy Queen S. BIRTH, as whom your Majesty so much representeth and resembleth. She was daughter to a King of France, so is your Majesty: She was married to King ETHELBERT who then was of a contrary religion to her; so is your Majesty despoused▪ to our King CHARLES the GREAT, different as yet from your Majesty in Religion: She was allowed a Bishop and others to be about he, who were of her religion; so is your Majesty: She by her prayers and good examples together with some religious preachers sent by S. GREGORY the great, procured the conversion of her HUSBAND and his people unto the Christian and Catholic▪ faith and religion; so we hope that your Majesty shall by your holy prayers and examples, for which our sovereign loveth you dear be a cause of his conversion to the Catholic Faith; at least, we hope your Majesty shall work in him such a liking of the Catholic Faith, that he shall never permit that faith to be persecuted, for the defence whereof against Luther, King HENRY the eight, his great uncle, was the first who by Pope LEO the Tenthe, was Honoured with the glorious title of DEFENDOR OF THE FAITH, which with the crown and Kingdom is lineally defcended unto his Majesty. Certes, his moral life free from all note of vice, in which he yields to no Christian▪ Prince in Europe, seemeth to promise no less. This our Kingdom (most noble Queen) is styled in ancient histories THE DOWRY OF MARIE the mother of God: Which perchance is the cause why it hath been so fortunate in Queen MARIES, as in Queen MARIES, as in Queen MARIE who restored the Catholic Religion after the death of her brother King EDWARD the sixth: and in Queen MARIE our Soweraignes' grandmother, who sanctified our Land with her blood shed for defence of the Catholic Faith: and jastlie by your Majesty our last Queen MARIE, by whom this land is blessed by a royal issue and as we hope shall in time be mad● happy by restitution of the Catholic Religion, either in your own, o● your children's days. And the rathe● when England shall see by the judgement of the Apostles, that the Catholic religion aggregeth in all point with the religion taught & deliuere● by the Apostles and first Apostolical preachers, and that the Protestant religion is discountenaunced, discarded condemned by them. This shall appear by this book, which I, you● Majesty's most humble subject, a● old student in holy learning, do i● all dutiful manner present unto you● wishing to your Gracious Majesty, and to our noble Soweraigne, your dear Spouse, a long and happy reign in our great Brittainie, & such a temporal reign amongst your subjects, as you may both reign in heaven eternally with God, his Saints, and Angels.  
Your Majesty's most humble and devoted subject R. B.   

APPROBATIO.  
CVm mihi constiterit ex testimonio fide digni S. Theol. Doctoris, in hoc libro, cui titulu● Apostolorum iudicium etc. nihil inveniri Catholicae fidei aut bonis moribus contrarium, sed mult● quae ostendunt religionem Catholicorum esse Apostolicam, haereticorum verò Apostaticam, censu● utiliter praelo committi posse. Actum Duaci die 23. junij 1632.  
GEORGIUS COLVENERIUS S. Theol. Doctor & Regius ordinariusque Professor, Gollegiat● Ecclesiae S. Petri Praepositus, Dua● censis Academiae Cancellarius, & librorum Censor.   


THE FIRST CHAPTER:  
CONCERNING THE FIRST 5. Protestant's Articles, not differing from the Apostles Religion, and the Roman Church.  
BEING to enter into the Examen, and comparison of the parliament protestant Articled Religion of England, with the Religion of the present Church, of Rome, and ●e whole Christian world, named Catholic, ●or profession whereof, the Catholics of England, ●y the protestants thereof, have long time suffered, and still most constantly endure, most bitter persecutions) by the first known and confessed ●ue Christian, Catholic, Apostolic, Religion, ● the Apostles, and that their happy age; we find ●t in the first five Articles of this new Religion, ●y difference or difficulty, to be thus decided, both catholics and parliamentary protestants agreeing, them all, and they all being ordained by these pro●tants, against other Sectaries so soon within 4. ●ares of the beginning of Q. Elizabeth her Reign, re●eing old condemned heresies, amongst them, as their ●tories, and registers remember: and therefore, it will ●re suffice, only to recite the Titles of these artless to give notice thereof. The contents and title ● the first article are. Of faith in the holy Trinity. The second: of the word or son of God which was made veryman. The 3. Of the going down of Christ into hell. The 4. Of the Resurrection of Christ. The 5. Of the Holy Ghost. The whole Article (the Title being subject to doubt) is The holy Ghost, proceeding from the Father and the son, is of one substance, Majesty, and glory, with the Father, and the Son, very and eternal God. Hitherto we find nothing against the doctrine of the Catholic Church. Which no● unlikely these men did rather to winnesome credit at their entrance to be thought lovers 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 traditions, and condemning it, by the Apostles, and Apostolic men, and doctrine of their age.  
THEIR next sixth Article entitled, of the sufficiency of the holy Scriptures for Salvation: ● thus: holy Scripture containeth all things necessary ● salvation: So that what soever is not read therein, n● may be proved thereby is not to be required of any ma● that it should be believed as an article of faith, or ● thought requisite or necessary to salvation. By the na● of holy Scripture, we do understand those canonic● books of the old and new testament, of whose authority was never any doubt in the Church. And from t● number of those books which there they allow● to be canonical, They do in express words, a● terms reject. The book of Tobias, the book of Iudit● the rest of the book of Esther, the book of wisdom's jesus the son of Sirach, Baruch the Prophet, the song of the three children, the story of Susanna, of Bel and the Dragon, the prayer of Manasses, the first and second Books of the Maccabees. Concerning the new testament thus they add: all the books of the new testament, as they are commonly received, we do receive and account them for canonical. This their Article is in their proceed, as the ground work and foundation, whereupon their Religion is wholly framed, and builded; and yet so weak, Feeble, totteringe ruinous arid deceitful, that not any one true certain and infallible point of doctrine (as every Article in true religion is) can be framed upon it, or from it so deduced, by the express grant of this article itself, and of all English Protestants, professed, and sworn maintainers of it.  
For whereas they sentence and define: In the 
Art. 6. supr.  name of holy Scripture, we do understand those canonical books of the old and new testament, of whose 
Field Book of the Church lib. 4. cap. 5. wotton def. of perk. pa. 442. Covell. ag. Burg. pag. 60. def. of Hooker pag. 31. 32. 33. pro●●st. gloss on the 6. art. Tho. Rogers ibid.  authority was never any doubt in the Church: They plainly make the judgement of the Church, to be the highest tribunal in spiritual questions, even of the scriptures themselves. And thus their best and chief writers, published by authority do gloss and expound this article. And of necessity so they must say, except at their first entrance they will plainly confess their religion, and congregation, their Church of England (as they term it,) to be erroneous or heretical, and to have no power or warrant at all to doubt deny or determine, and propose what books be, or be not Scriptures canonical, either of the old or new testament. Or what one chapter, or sentence in them is part or not part of such canonical and undoubted holy Scriptures: for this power and prerogative being only committed to the true Church by their Article, and professors before, if these men doubt, or judge otherwise in this case, than the true confessed Church hath hitherto done, They can be no part, or members of that true Church. And whatsoever is read, or may be deduced from untrue or doubted Scriptures, cannot be possibly any certain, and undoubted article of faith, and religion. For no conclusion can be more certain and undoubted, than the Maxims and authorities from which it is concluded, but as the light of nature, & common law and undeniable Maxim of true reasoning teacheth all men, and all men truly acknowledge for a verity most certain, it ever followeth the weaker part; ever erroneous, doubtful, uncertain or false, if both, or any of the propositions from which it is deduced, be or is of that nature. Nothing can give that to an other, which itself wanteth, and by no means hath to give. A lying false or uncertain humane witness or assertion, can by no means possible make a constant and certainly true probation in any thing whatsoever, much less in supernatural matters, articles of faith above man's capacity, and therefore to be proved by divine testimony, which possibly cannot deceive us.  
And in this miserable and desolate estate and condition, is the Protestant congregation of England, in, and for every article pretended by them to be of faith which they hold against the Roman Church at this day, and so they censure themselves by their own definitive sentence, in this their own chiefest Article, and publicly authorized gloss thereof, with diverse others of their Religion, allowed and recommended writers among them, 
Artic. 6. supr. Confessio Wirtemberg. cap. de Scriptura. Protest. gloss in art. 6. & p. 1. Willet Synop. quaest. 1. of scripture. pag. 2. 3. ●dit. an. 1594. holnish. chron. f. 1299. Stowe hist. an. 1579. in Q. Elizabeth. Io. Brent. Apolog confess. Wittenberg. histor. Davidis Georg. Display Art. 6. Magdeburg. hist. cent. 3. ca 11.  In their Article receiving only for canonical books, never doubted of in the Church, and in the others (to use their own authorising words) perused, and by the lawful authority of the Church of England, allowed to be public, plainly & manifestly delivering from all kind of Authors, Greek and Latin, old and late, Catholic and Protestant, That every book in particular, not one excepted, which they allow for canonical Scripture, either ●n the old or new testament, have both been doubted of, and by their own, men, Protestants, de●ied for such.  
Therefore it remaineth without question contrary to this Protestante Article, even by themselves and their best authority, that neither all nor ●ny one of those books which upon this vain pretence they have blotted forth from the Canon ●f holy Scripture, and the Roman Church still re●eaueth, may be denied by that Title of sometimes ●eing doubted of: for we should have no Scripture ●nonicall at all, all books thereof having been ●us doubted of. By that colour we might deny ●l Articles of faith, which sometimes doubted of, ●ue been concluded and agreed upon against the ●est heretics that ever were, and all their heresies ●th might and ought to be revived again. Saint ●ul and Saint Thomas Apostles were thus to ● denied Apostles, and thrust out of heaven, bemuse they had doubted; we might and ought to ●, that no converted Christian first doubting, ●as ●rue Christian, neither our first british Christian ●nge Saint Lucius, nor King Ethelbert among our Saxons, nor any of their first doubting and afterward converted Subjects, and so of the whole Christian world doubting or denying before it received the law of Christ. All Courts, Consistories, Tribunals, and Seats of justice and judgement ecclesiastical, and civil, to decide and determine must be overthrown, no sentence or decision though of Kings, Parliaments, or any community is to b● obeyed, no doubt, no Controversy, hitherto eue● was, or hereafter can or may be finally determined nothing but doubts, quarrels, Controversies, an● contentions, as we see among Protestants, n● peace, quiet or union must be left unto us. Ther● fore this Protestant paradox and presumption i● rejecting so many books of holy Scripture again both the Latin and Greek Church, only vnde● colour of being sometime, and by some doubte● of, being thus gross and absurd by their ow● judgements, and proceed, let us examine wh● this first pure and Apostolic age did judge of th● And first to begin with the scripture itself of t● 
The new testament by Protest. ●r●st. published by King ●ames authority. Matth. 6. 2. Cor. 9 Luc. 14. joan 9 Hebr. 5. 1. Cor. 1. Hebr. 1.  new Testament even as our Protestants recea● and translate it. King james his new testament the 6. chapter of Saint Matthew his gospel, a● the 9 chapter 2. Corinth. citeth Ecclesiasticus ● two several places. In the 14. chapter of Sai● Luke the 4. chapter of Tobias is cited. And in ● 10. chapter of Saint John the 4. chapter of the ● book of Maccabees. And in the 5. chapter to ● Hebrews the second book. And 7. chapter the Maccabees. In the 1. chapter 1. Corinth. T● first chapter of the book of wisdom is cited chapter to the Hebrews citeth the 7. chapter wisdom. And the 9 chapter thereof is cited Ro● 
Rom. 11.  cap. 11. And yet we shall scarcely find any Text of diverse books of the old Testament, which our Protestants allow for canonical, to be cited at any time or place of their new testament, as the 4. Book of the Kings, the 1. and 2. of Paralip. the book of the judges, Ruth, Esdras 1. and 2. Esther, Ecclesiastes, Cantica canticorum, Abdias, Sophonias, Therefore we are as well warranted by this argument of concordance of Scriptures, and that holy authority to receive for canonical Scriptures of the old Testament, all those books which our Protestants have excluded, as those they have received. The Canons ascribed to the Apostles, and published by Saint Clement per me Clementem 
Concil. gener. 6. can. 2.  Successor to S. Peter in this age, are plainly acknowledged by the sixth general Council to have been received by the holy Fathers before them as delivered from God, firmi stabilesque maneant, qui à sanctis patribus qui nos praecesserunt, susceptiac confirmatisunt, atque à Deo nobis etiam traditi sunt, sanctoctorum Apostolorum nomine 85. Canon's, These do 
Canon. Apostolor. can. 85. vl●.  ●n the last Canon expressly receive the books of ●he Maccabees, Esther, and the book of Ecclesiasticus for holy Scriptures of the old testament. Ve●erandi ac sacri libri veteris Testamenti. In the very same manner as they do the others which our Protestant's allow for such. Saint Clement often citeth, 
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.  and alloweth for books and parts of the old Testament, Baruch, Ecclesiasticus, Sapientia, To●ias, The prayer of Manasses, the history of Su●anna, the book of Esther, those parts of Daniel which our Protestants reject, the books of Ma●habees and others. Saint Ignatius receiveth the book of Daniel which our Protestants deny, Ecclesiasticus. Saint Policarpus approveth Tobias. 
Ignat. epist. ad Philadelph. epist. ad maynesian epist. ad Heron. Polycarp. epist. ad Philippen. Dionis. l. de diu. nom. cap. 4. Ecclesiast. Hier. c. 2. de diu. nom. c. 7.  Saint Denys the Areopagite converted by Saint Paul alloweth the book of wisdom, calleth the part of Daniel excluded by our Protestants, divine Scripture. Divina scripta. These be all, or the chiefest writers especially by Protestants allowance in this first age, and considering how few of their works are preserved to posterity, and how brief they are: It is rather to be wondered, that they should cite and allow so many of those books, of the old testament, and parts of them, so often a● 
Eleuther. ep. ad Lucium Reg. Rritan. apud Gal. Lambrrt. l de leg. S. Eduardi Stowe hist. fore tom. 1. Godwin. Convers. of Brit. holinsh hist. of Eng. Speed. Theat. of Bit. Matth. park. antiq. Britan. Matth. park. antiq. Brit. p. 69. Io. Gosc. hist. Eccl David. poivel. in Annot. in l. 2. c. 1. Girald. Cambr. I●iner. Cambr. Bal. l. 1. Script. Brit. cent. 1. in August. Rom. l. 2. de Act. Pontif. Rom. in Greg. 1.  they do, then that they should omit any.  
And although we do not find any Antiquity of Britain which in this age entreateth of such things, yet the most ancient which our Protestant's will grant unto us being the Epistle o● Pope Eleutherius to King Lucius, we find there in, that he making mention, that Britain had received both the Testaments of holy Scripture, although in particular he citeth so few books o● them, that out of the new testament he citeth n● more than only the 23. chapter of S. Matthew, & from the old testament, but three texts, two of them being out of the Psalms 45. 55. the third is th● book of wisdom, disallowed by these Protestān● in this Article, but allowed by him and our primative Christian Britan's of that time, and so from ou● first receiving of holy Scriptures. And if I may but write what all our Protestant Antiquaries generally affirm for a constant, and undoubted truth that our Christian Britan's did never until Saint Augustine's coming hither change or alter any o● material point in the holy Religion which they received in the Apostles time, I must needs auouch● that those Scriptures of the old testament which 
Godwyn Convers. of Brit. pag. 43. 44. fore pag. 463. edit. an. 1576. Holinsh. hist. of Engl. cap. 21. l. 4. fulke answ. to a counterf. cath. pag. 40. harr. descript. Brit. c. 9 Gild. ep. de excid. & conq. Britan.  this Article refuseth Were received both in Britain, and in other nations, as Italy and Rome, whence our conversion came, with other country's in that happy Time, for Saint Gildas our most ancient, and allowed Historian, both in many manuscripts, and books published by Protestants & their warrant, for his wisdom Surnamed, Sapiens, the wise, doth very often in one short work allow and cite for holy Scriptures diverse of those books, especially Ecclesiasticus, many times, and the book of wisdom using the authority thereof 8. times in one page and less. And unto what time, persons, or place soever we will appeal for Trial, we shall in no age, country, council or ancient particular writer find, any one person which agreeth with this Protestant Article in the number & books of canonical Scripture. It citeth S. Hierome but both he himself and these Protestants, King james his Protestant Bishops in their public dispute at Hampton Court with others, prove that 
Conference at Hampton Court pag. 60. Covelag. Burges pag. 87. 8. 86. 88 89. 90. 91.  S. Hierome spoke only against the books which these Protestants reject, not in his own opinion, but what the jews objected. Most of the objections made against those books were the old cavils of the jews, renewed by S. Hierome in his time, who was the first that gave them that name of Apochryphe: which opinion upon Ruffinus his challenge, he after a sort disclaimed: and the rather because a general offence was taken at his speeches in that kind. They are most true, and might have the reconcilement of other Scriptures. If Ruffinus be not deceived, they were approved as parts of the old testament, by the Apostles. S. Hierome pretendeth, that what he had spoken, was not his own opinion, but what the jews objected. And for his pains in translating the book of judith (which this article rejecteth) he giveth this reason: because we read, that the Council of Nyce did reckon it in the number of holy Scriptures. And Saint Hierome is plain, both for this book of judith, and the rest, that he did not deny them; for first, of judith he saith the Nicen Council which he and all Catholics ever honoured, received it: Hunc librum Synodus Nicaena 
Hieron. Tom. 3. oper. praef. in judith. Ruffin. invectit. 2. in Hieronym.  in numero sanctarum Scripturarum legitur computasse. And for the other books being charged by Ruffinus, to speak in his own words, to be the only man, qui praesumpserit sacras Sancti Spiritus voces & divina volumina temerare. Divino muneri & Apostolorum haereditati manus Intulerit. Ausus est Instrumentum divinum quod Apostoli Ecclesijs tradiderunt, & depositum Sancti Spiritus compilare. To have herein abused the words of the holy Ghost and divine volumes. To have offered violence to the divine office and Inheritance of the Apostles. And (to speak in Protestants 
Covel. sup. pag 87.  translation) to have rob the Treasure of the holy Ghost, and divine Instrument, which the Apostles delivered to the Churches. Saint Hierome never denieth any of those things for true which Ruffinus spoke 
Ruffin. supr.  of the authority of those books of Scriptures, that the Apostles delivered them for such to the Churches, and no learned man ever denied it, and that S. Peter at Rome delivered them to the Church, Petrus Romanae 
Hier. Apol. 2. adverse. Ruffin. Tom. 4 oper. praef. in libros Machul.  Ecclesiae per viginti & quatuor annos praefuit. Quid ergo? decepit Petrus Apostolus Christi Ecclesiam, & libros ei falsos tradidit? But only denieth that he wrote in his own, but in our Enemies the jews opinion: non enim quid ipse sentirem: sed quid illi contra nos dicere soleant, explicavi. And writing to Pope Damasus plainly testifieth, that he joined with the Catholic Church in this business: nowm & vetus testamentum recipimus, in eo librorum numero quem sanctae Catholicae Ecclesiae tradit authoritas. And 
Field l. 4. of the Church. cap. 23. pag. 245. Act. 6. Gloss. ordin. & Lyra. in eund. locum.  our Protestants from Antiquities acknowledge thus: The jews at the coming of Christ were of two sorts, some named Hebrews commorant at Jerusalem and in the holy land, properly named Hebrews: others named Hellenist, that is jews of dispersion, mingled with the Greeks, these had written certain books in Greek, which they made use of, together with other parts of the old Testament, which they had of the translation of the Septuagint. But the Hebrews received only, the 22. books before mentioned. Hence it came, that the jews delivered a double Canon of the Scripture, to the Christian Churches. And in this second Canon of the jews, as these men write, were those books of the old Testament which this article denieth. And whereas some Protestants would excuse this Article by some old Authorities, of Melito, Sardensis, Origen, the Council of Laodicia, S. Cyrill of Jerusalem, Saint Gregory Nazianzen, and Amphilochius. There is not any one of them which joineth with this Article, but they all differ from it in the very places which they cite. Melito Sardensis 
Melito Sard apud Euseb. hist Eccl. l. 4 cap. 25. Origen. in p 1. Euseb. his Eccl. li. 6. cap 24.  receiveth the book of wisdom, which this Article rejecteth, and omitteth judith. Origen only citeth the books of the old testament according to the first Canon of the Hebrews, sicut Hebraei tradunt, And yet in the end addeth the books of Maccabees: praeter istos sunt libri Machabaeorum, qui Inscribuntur Sarbet Sarbaneel. And doth not agree with them in the books of the new testament. The Council 
Conc. Laodic. can. 60.  of Laodicia differreth from this article, in omitting Esther in the old, and Apocalypse in the new 
Greg. Nazianz. de vir. & Gorm. sacrae scrip. l. 6. Amphil. l. ad Selencum. Cyrill. Hierosolim. Catech. 4. Tho. Rogers upon this 6. Art. Confess. Gallic. c 3. 4. Confess. Belg. c. 4. 5.  Testament, otherwise then this article doth. S. Gregory Nazianzen so likewise numbereth as Amphilochius also. Saint Cyrill omitteth the Apocalypses. So this Article hath no authority from any old writer, jew or Christian, Greek or Latin in this so great, and with them most important Question, whereupon they ground all Religion.  
And as little concordance among themselves: for among 13. or 14. Confessions of Protestant Religion, they only cite, and have no more than two of France and Belgia Rebels and Traitors to their temporal Kings in civil matters, as they are in spiritual to God and his holy Church, and these for want of other authority found this their error, as the rest upon the heretical conceit of internal revelation, and their spirit so telling them, extestimonio, & intrinseca Spiritus Sancti revelatione. 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 among themselves, as in other places, so in England as I have related, none of them agreeing together herein. But by the suggestion of this false spirit, and their exploded doubt of Scriptures do leave all Scriptures and questions of Religion to be deduced from them, doubtful, which Bilson a Protestant 
●ilson Survey ●ag. 664.  Bishop of winchester, one of the best learned they ever had, thus proveth: The Scriptures themselves were not fully received in all places, no not in Eusebius time. He saith the Epistle of james, of jude, the second of Peter, he second and third of john are contradicted. The epistle to the Hebrews was contradicted: The Church of Syria did not receive the second epistle of Peter, nor the second and third of John, nor the Epistle of jude, nor the Apocalypse: the like might be said for the Churches of Arabia. Will you hence conclude, that these parts of Scripture were not Apostolic, or that we need not receive them, because they were formerly doubted of? The same reason is of all the books of the old testament which this Article rejecteth upon the same surmise ●or Eusebius overlivinge Constantine, and writing 
Euseb. de vit. Const. lib. 3. hist. c. 22. l. 3. cap. 3. Concil. Cart. 3. can. 47.  ●is life and death, delivering this doubt of so many books of new Testament lived near the ●ime of the Council Chartage of 428. Bishops in which both these books of the new Testament contradicted in his days, but received by our Protestant's, and all those books 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 canonical Scriptures. This Canon and Catologe of Canonical 
Concil. Cart. 3. supr.  books is confirmed by the Pope of Rome, ●hen being, and other Bishop's absent as appeareth ●y the same Council. Pope Innocentius delivereth 
Innoe. 1. epist. ad Exuperium Tholosanum Episc. August. lib. 2. doctr. Christ. c. 8. & in speculo.  ●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 fear God receive them, in his omni●us libris timentes Deum & pietate mansueti quaerunt ●oluntatem Dei. Pope Gelasius with a Council of 
Gelas. Tom. Concil:  ●o. Bishops declareth that to be the Canon which ●he holy & Catholic Roman Church receiveth, ●nd reverenceth, quem Sancta & Catholica Romana 
Alcim. Auit. l. ad Soror. de consol. Cassiodor. lib. 1. diu. Iust. c. 13.  ●uscipit & veneratur Ecclesia. So hath Alcimus A●itus, Cassiodorus and others.  
And this may suffice for this place of this Question. And it further proveth how feeble and weak the rest of this Protestant Article of the sufficiency & allowance of only Scripture and disableinge Traditions is, for if so many Canonical books of Scripture in both testaments were doubted of, until so great a time above 300. years in the law of Christ were passed, and Religion generally, and in all questions necessary to salvation planted, and received, how were or possibly could all these necessary things be read in Scripture or proved thereby (which is the rule of this Article) when so many books were not then received for certain and undoubted holy Scriptures▪ Things and evidences doubtful and uncertain can make nothing certain in moral certainty much less with certainty of true and infallible faith, which above all others is and must needs be most certain. Secondly as Saint Ireneus disputeth 
Ireneus l. 3. cap. 4.  and proveth upon his certain knowledge and experience, That many nations which had not received the Scriptures, or any part of them did truly believe in Christ, by unwritten traditions, whic● the Apostles dolivered to the Churches. Quid si n● que Apostoli scripturas reliquissent nobis, nun oportebat ordinem sequi traditionis quam tradiderunt i●● quibus committebant Ecclesias? cui ordinationi assentiunt multae gentes barbarorum, eorum qui in Christ●● credunt sine charta & atramento, veterem traditioner diligenter custodientes. This he writeth both of thi● first age, and the second in which he died by martyrdom. And it is most evident both by hol● Scriptures and other antiquities, that many nations not only of the barbarous, which were without learning, but of the learned did thus believe before any Scriptures of the new Testament, in 
Rom. 1. 1. Cor. 1. 2. Cor. 1. Gal. 1. Ephes. 1. Phil. 1. coloss. 1. Thess. 1. & 2. 1. Tim. 1. 2. Tim. 1. Tit. 1. Epist. ad Philem. Hebr. 1. jacob 1. 1. Petr. 1. 2. Pet. 2. joh. 1. Io. 2. & 3. jud. 1.  which and by which Protestants necessitate us to read and prove our Religion, were written.  
This is manifestly proved by all the epistles of Saint Peter, Saint Paul, and the rest of the Apostles written unto such places, and persons, as had before believed, and received the Religion of Christ, as is in every of them plainly expressed. And yet as is showed before diverse of these were doubted of, and not generally received for holy Scripture until 300. years after they were written. The not receivers or doubters of them being faithful & true Christians in all points. S. Matthew the ●irst of the Evangelists which wrote, writing for ●he converted jews in Hebrew, could not thereby profit any but Hebrews, And yet Saint Ireneus 
Irenaeus lib. 3. aduer. haereses cap. 1. Hieron. cattle. Script. Eccl. in S. Matthaeo. Euseb. hist. Eccl. l. 3. c. 21. Iren. supr.  witnesseth he did not write, until both Saint Peter and Saint Paul were come to Rome. Matthaeus in Hebraeis ipsorum lingua scriptura tradidit Euangelij, cum Petrus & Paulus Romae Euangelizarent, & fundarent Ecclesiam. And only for the jews before converted without scripture. Propter eos qui ex cir●umcisione crediderunt. And taught them by tradition, not writing, until he was to departed from them, to preach unto others in other places, And so was urged by a kind of necessity, as S. john, also to write a Gospel. Ex omnibus Domini discipulis commentarios nobis soli Matthaeus, & joannes reliquerunt, quos etiam necessitate ad scribendum esse adactos ferunt; Matthaeus enim quum primum Hebraeis praedicasset, etiam ad alios quoque transiturus esset, Euangelium suum patrio sermone literis tradidit, & quod subtracta praesentia sua desiderabatur, illis à quibus discedebat, per litter as adimplevit.  
Saint Mark placed in order to be the secon● Evangelist, he being none of those Apostles and immediate Scholars of Christ, but disciple of Saint Peter the Apostle, as he could not receive his learning in Christian Religion, from the Scripture● but from his Master, and Tutor in Christ S. Peter no writer of any Gospel, but of one only shor● epistle at that time, if the first was then written, th● last & second being written a little before his death as the same Scripture withnesseth: certus quod velo● 
2. Petr. 1.  est depositio tabernaculi mei secundum quod & Dominus noster Iesus Christus significavit mihi. So following Saint Peter, and learning his Gospel fro● him, he writ it by Saint Peter's warrant, and order at the entreaty of the Christians at Rome. This fo● whom he wrote it being converted before without Scripture, Marcus discipulus & Interpres Petr●iuxta quod Petrum referentem andiverat, Rogatus Romae 
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. Marian. Scot an. 47. Martin. Polon. an. 44. Hier. lib de sc. in Luc. Act. 1. Luc. c. 1.  à fratribus breve scripsit Euangelium. Quod cu● Petrus audisset, probavit, & Ecclesiae legendum sua authoritate edidit, sicut Clemens in six to Hypotyposeon libro scribit.  
The case of Saint Luke was the like with S▪ Mark, but that Saint Luke chiefly followed S▪ Paul, which was not of the 12. Apostles which conversed with Christ, writing his Gospel, after S▪ Mark, & the Acts of the Apostles being written i● Rome, in or after the 4. year of New the 57 or 58▪ of Christ, both the Books were written by traditi● and after the faith of Christ received, as he himself witnesseth of the first: sicut tradiderunt nob● qui ab initio ipsi viderunt, & ministri fuerunt Scrmonis. His Acts of the Apostles is an history of things done, and increase of Christians by tradition.  
By all Antiquities S. john was the last, which wrote his Gospel, at the entreaty of the Bishops of Asia, against Cerinthus, and other heretics, and chiefly the Ebionites, denying the divinity of Christ: joannes novissimus omnium scripsit Euange●um, 
Hieron. lib. de Script. Eccl. in joanne Apost. Euseb. hist. Eccl. l. 3. cap. 21.  rogatus ab Asiae Episcopis, adversus Cerinthum ●iosque haereticos, & maximè Ebionitarum domga ●nsurgens, qui asserunt Christum ante Mariam non ●isse. And never wrote before, but only by word ●reached unto the people, converting them by ●n written tradition. joannem aiunt, qui toto tempore 
Euseb. supr. l. 2. & 3. hist. Hier. libr. de Scriptor. Ecc. in joanne.  ●uangelici cursus praedicatione sine literis usus fuerat, ●ndem ad scribendum hisce de causis esse permotum. Whereby we also see, that his Epistles were not written until his later time, and the two last, long ●me doubted of, as his Apocalypse also was, and ●et neither written, nor revealed until his bannish●ent into Pathmos in the 14. year of Domitian 
Athanas. Synopsi Crdrens. in nerua. Epiphan. 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.  ●e year of Christ's Nativity 97. or 98. And the ammon opinion in antiquity is, that he did not ●rite his Gospel until his return to Ephesus, ●ter the death of Domitian. Matthew of west●ister with others saith, that he first by word con●emned those heretics Cerinthus and Ebion affirming the world was made by the Angels, that Christ ●esus was only man, and denying the resurrection ●f the dead, and after by entreaty or compulsion ●ther of the Christians, wrote his Gospel to the ●me end. joannes Apostolus Ephesum redijt. Et quia ●ncussam se absent, per haereticos vidit Ecclesiae fi●em, Cerinthi & Ebionis haeresim, ibidem damnavit. ●struunt enim mundum ab Angelis factum, & jesum ●ominem fuisse tantum, nec resurrexisse, resurrectio●em quoque mortuorum non credebant. Contra hanc haeresim 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 evident, that the wor● was not converted to Christ, nor his doctrine, an● Religion received and established first by scriptures, but unwritten tradition. As to exemplify ● this our Kingdom of Britain, whose history ● write, one of the remotest then known nation from Jerusalem, and apply the rest to the sam● being in like estate with it, for these things. It ● proved both by old and late, Greek and Latin● domestical and foreign, Catholic & Protesta● writers, that it received the faith of Christ, long before any part of the new testament was writte● And it is evident in Antiquities that none of t● Ghospels except that of Saint Mark, was written in this part of the world, or in any language whi● the Britan's understood. And that was, but br● 
Hier. in Marco supr. & Io. an Euseb. li. 3. hist.  Euangelium, a short Gospel, and so short as bei● assisted both with the Gospel of Saint Matthe● and Saint Luke they were not all thought able ● condemn those named heretics, which S. Ih● confounded. Among the Epistles only that of ● Paul to the Romans, was sent into these parts, ● was in a language we did not understand, a● written after the faith of the Romans was spre● both in Britain, and all the world, as Saint P● witnesseth: fides vestra annuntiatur in vniu● 
Rom. 1.  mundo. The two Epistles of Saint Peter accordi● to antiquity were written in Rome, and after Betaine had received the faith, especially the last; a● the first being long doubted of, was sent quite co● ●rary from Britain unto the country's of Pontus, Ga●atia, 
2. Petr. 1.  Capadocia, Asia, and Bythinia in the eastern ●arts. We find no memory after of Scripture received here until long time after in the second ●ge, expressed in Pope Eleutherius his Epistle to our ●ing Lucius. And yet all our Protestant antiquaries ●ue before assured us, that Britain had in the A●stles time and long before any Scripture came ●ther, or probably was written, and possibly in ●orall judgement could come hither; received the ●ith of Christ, so fully) purely, and sincerely that it ●euer changed it in any material point, after the ●riptures were received here, nor diverse hundreds ● year's after.  
And if we will be directed by Scriptures in this ●int, those which our Protestants allow for such, ●e testimony to unwritten Traditions in many aces. To exemplify only in Saint Paul which ●ote most in the new Testament, he chargeth S. 
1. Tim. 6.  ●mothy, and all others in him, to keep & observe ings so delivered without writing. O Timothee, 
2. Tim. 2.  ●ositum custodi. This in his first Epistle, not ha●ge written unto him before. And in his second ●stle he giveth him command, that the things ●ich he had heard from Saint Paul, he should de●er unto others fit to teach them. Quae audisti a me ● multos testes, haec commenda fidelibus hominibus, ●idonei erunt & alios docere. And expressly com●undeth 
2. Thessal. 2.  the Thessalonians, and in them all, in ● second epistle to them, to observe and keep the ●aditions, which they had learned either by word ● writing. State & tenete traditiones, quas didici● sive per sermonem, sive per epistolam nostram. ●hich the Fathers expound of the necessity of keeping unwritten traditions, as Catholics now do. Hinc est perspicuum, quòd non omnia per epistolar 
Chrisost. in 2. Thess. orat. 4.  tradiderunt, sed multa etiam fine scriptis: & eaquoque sunt fide digna. Quamobrem Ecclesiae quoque traditionem censeamus esse fide dignam. Est traditio nihil quaeras amplius. And expounding that of S. Paul in his first epistle to the Corinthians, ho● they kept his commandments by word befor● he wrote unto them, sicuttradidi vobis praecepta m●tenetis, he doth infer the doctrine of Traditions ergo fine literis mult a tradid●rat, quod alibi saepe meminit. And Saint Hierome upon the same words 
Hier. in eadem Verba. Tom. 9  quasi legem praecepta meatenetis, scientes illum in ● spiritum loqui, qui in lege locutus est, & prophetis. Th● like hath S. Ambrose upon the same, and S. Epphanius: 
Ambros. in 1. Cor. Epiph. haeresi 69.  oportet & traditione uti non enim omnia divina Scriptura possunt accipi: Quapropter aliqua ● traditione Sancti Apostoli tradiderunt: Quemadmdum dicit Sanctus Apostolus: Sicut tradidi vobis. ● alibi, sic doceo sic tradidi in Ecclesijs.  
Thus the best learned both Greek and Lati● Fathers expounded these, to infer a necessity Traditions, and their equality with Scripture Which our best Protestant writters with th● common allowance thus confirm. Our adver sar● 
Feild. l. 4. c. 20. pag 238.  meaning catholics, make traditions equal with words, precepts, and doctrines of Christ, the Apost● and Pastors of the Church, left unto us in writing, ●ther is there any reason, why they should not so do, they could prove any such unwritten verities, for not the writing that giveth things their authority, the worth and credit of him that delivereth th● though by word and lively voice only. Thus t● confess, and the reason which they give, so en●ceth them, the worth and credit of the revealer and deliverer or proposer of holy mysteries supernatural being the motive and cause of man's assent, so firm and unmoveable, in articles of faith, not to be proved by humane reason, and not the writing or not writing being fallible and subject to many casualties, corruptions, and uncertainties, which we are sure are not to be found in Christ the revealer, nor his holy Church the undoubted true proposer of his mysteries and revelations. And both these are the same, and as certain in traditions not written, such as Catholics maintain, as in the written Scriptures. For we do not defend any one unwritten tradition, that it should be believed as an Article of faith, or to be thought requisite necessary to salvation, which be the very words of this Protestant Article of Religion, but we produce, the 
Artic of Protest. Relig. 20.  highest authority in their own public judgement also in these their Articles, the true primative Church of Christ to warrant it, The which Church hath power and authority in controversies of faith. That every tradition came from Christ and his Apostles to be received & professed in Christian Religion.  
As, to instance in some, and those which most concern, even in our Protestants proceed, and by their own confessions, and testimonies, unwritten Traditions are necessary. For first in this 
Engl Protest. Rel. artic. 6.  very article they have given their final sentence, in the very first words thereof that the holy Scriptures are of this nature. Holy Scripture containeth all things necessary for salvation: So that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed, as an Article of faith, or to be thought requisite necessary to salvation. And yet in the immediately following words, they plainly declare, and profess, that we have no warrant in Scripture, for any book, chapter or sentence of Scripture to be such holy Scripture but for every least parcel thereof we must resor● to Tradition, and the Church's judgement. In th● name of holy Scripture, we do understand those canonical books of the old, and new testament, of whose authority was never any doubt in the Church. Where we● are assured from these men, that the Church, an● Tradition unwritten is supreme judge of all questions in Religion, even of the Scriptures themselves. And so necessarily they must say, & confess or else leave no Religion, or Scripture at all, to b● proved, or prove unto us. For it is vnquestionabl● that no part of Scripture doth propose unto us, an● Catalogue or Canon of Scriptures. Which the thus further testify in their publicly approue● 
Feild. l. 4. pa. 238. c. 20.  writers: much conntention there hath been, about traditions, some urging the necessity of them, and others r●iectinge them. For the clearing whereof, we must observe, that we reject not all: for first we receive t● number and names of the Authors of books divine, a● 
Covell cont. Burg pag. 60. whitaker ib. Wotton def. of Perk. pag. 442. Covell. def. of hook. pag. 31. 34 32. 33. field l. 4. c. 5. pag. 203. Ormer. pict. Pap. pag 93. Sutcliffeag. the 3. conu. pag. 79.  canonical, as delivered by tradition. This tradition w● admit. The number, Authors, and Integrity of the part● of these books, we receive as delivered by tradition. T● Church of Christ according to her authority, received ● him, hath warrant to approve the Scriptures, to acknowledge, to receive, to publish, and command unto ● children. The Church of Rome teacheth no bad opinion, to affirm, that the Scriptures are holy, and diui● in themselves, but so esteemed by us, for the authority the Church. That the Scriptures are true we have it fro● the Church. We say that we are taught to receive ● word of God, from the authority of the Church: we see her judgement, we hear her voice: and in humility subscribe unto all this. The Church hath four singular offices towards the Scripture. First to be of them, as it were, afaithfull register. Secondly to discern and judge between false and adulterate, and that which is true and perfect. The third to publish and diwlge, to proclaim as a Crier, the true Edict of our Lord himself. The last is, to be an Interpreter: and in that following the safest rule, to be a most faithful Expositor of his own meaning. We think that particular men and Churches may err damnably: But that the whole Church at one time cannot so err: for that the Church should cease utterly for a time, and so not be Catholic, being not at all times: & Christ should sometimes be without a Church. The Church is called a pillar, because it is like unto a pillar. For as a pillar doth support, and underprop a building, and maketh it more stable, firm, and strong: So the Church doth sustain and support the truth: for the truth is no where preserved, but in the Church. Christ's true Church is a diligent and wary keeper of doctrines committed to her, and changeth nothing, at any time, diminisheth nothing, addeth nothing superfluous, looseth not her own, nor usurpeth things belonging to others. And this is publicly warranted in 
Protest. Reli. of Engl. Art. 19  these their Articles and Rule of their Religion, where thus they define the Church: The visible Church of Christ is a congregation of faithful men, in the which the pure word of God is preached. And the Sacraments be duly ministered, according to Christ's ordinance, 
Art. 8. Catech. come. Book. Iniunct. Canons. field l. 4. c. 20. pag. 238. 239.  in all those things that of necessity are requisite to the same.  
Secondly those men in their Rules of Religion, and their private writers affirm, that the Apostles Creed, which by all Antiquity, was by them delivered to the Church, and by these Protestants, as Rule of faith, before the Scriptures of the new Testament were written, is an unwritten Tradition yet by their words, a summary comprehension of th● chief heads of Christian Religion, a Rule of th● Church's faith. And yet it is constantly maintaine● by many Protestants, that diverse articles thereo● as our Ladies perpetual virginity, natus ex Mar● Virgin, Christ's descending into hell, descendit a● inferos, The communion of Saints, and forgiveness of sins, Sanctorum communionem R●missione● peccatorum, and others by diverse others Protestant's are not contained in any Scripture written befor● or after. And this Creed delivered by word, an● tradition only by the Apostles before the new testament written, this Scripture could not possibl● be a rule or direction unto it, but rather otherwise for every rule hath priority to the thing ruled, an● the things ruled posterity to their rule. Matters a● done without rule, when there is no rule until after they be acted.  
These Parliament Protestant's proceed forth 
Feild supr. pag. 239.  in this question, and plainly say, with great allowance: The third kind of Tradition is that some ● Christian doctrine, and explication of the several par● thereof, which the first Christians receiving of the sa● Apostles, that delivered to them the Scriptures, commended to posterity. This may rightly be named a tradition, for that we need a plain and distinct explicati● of things, which are somewhat obscurely contained the Scripture. The fourth kind of tradition, is the continued practice of such, as neither are contained in t● Scripture expressly, nor the example of such practic expressly there delivered of this sort is the Baptism of Infants, which is therefore named a tradition, because it is not expressly delivered in the Scripture, that the Apostles did baptise infants, nor any express precept there found, that they should do it. Which their rule of Religion in these Articles thus further justifieth: The Baptism of young children is in any wise to be retained 
Art. of Engl. Prote. Relig. Art. 17. Communion Book Tit. Baptism. The. Rog. in Art. 27. Q. Elizab. and k. K. james Iniunct. and Canons.  in the Church, as most agreeable with the institution of Christ. Where they plainly in their public rule of Religion make it a tradition, and no Scripture article. And by the common practical of their religion, their communion book, so they practise, baptizing all infants, and saying, all Christian Churches allow of the baptism of infants. And these Protestants are only baptised when they are infants, and not after, and yet confess it is most necessary to salvation.  
And whereas they reject all other Sacraments besides 
Art. of Relig. art. 25.  this, and the Eucharist, or the Communion, as they term it, confessing that these Sacraments be necessary to salvation, And yet denying the Eucharist to be, as Catholics profess, the true body and blood of Christ, and sacrifice for the living and dead, they contradict themselves, for that they confess that in this sinse it was generally used in 
King james and Casanb. resp. ad Card. per. pa. 51. 52. 20. Middler. Papistom. 20. p. 92. 113. 49. 137. 138. 47. 45. Field l. 3. cap 29. p. 138. Covell. Exa. pag. 114.  primitive Church, that the Apostles so delivered it by tradition, all Churches so observed it, and it was heresy to deny it. Their words be: The sacrifice of the altar, and unbloody sacrifice were used in the primitive Church. The primative Church did offer sacrifice at the altar for the dead, sacrifice for the dead was a tradition of the Apostles, and the ancient Fathers. Aerius condemned the custom of the Church, in naming the dead at the altar, and offering the sacrifice of Eucharist, from them: and for this his rash and inconsiderate boldness, and presumption, in condemning the universal Church of Christ, he was justly condemned. Their whole congregation, King james, his council, 
King james, Prot. Lords, Bish. & Doct. in Confer. at Hampt. Court. p. 13. 18. 35. 36 10. 11 Covell. ag. the plea. of the Innoc. p. 104. Barlow Serm. before the K. Sept. 21 an. 1607. part. 3. cap. 2.  Protestant Bishops, and best learned Doctors▪ assembled in public conference, have left thus concluded: The particular and personal absolution from sin after confesson is apostolical and a very Godly ordinance. That baptism is to be ministered by private persons in time of necessity, is an holy Tradition. Bishops and Archbishops be divine ordinations, confirmation i● an apostolical tradition. And in their public Ritual their communion book, they testify that confirmation was a Tradition of the Apostles, hath an external sign also, used by them, and giveth grace which by the 25. Article of their religion maketh ● 
Communion book of Engl. Protest. Titul. Confirmation. §. Almighty. Prot. of Religion art. 25.  a Sacrament. So that to insist only upon these granted Traditions, not contained in Scripture by these Protestants, and yet so necessary to salvation as they by their greatest allowance and authority deliver, we may not say as this Article doth Holy Scripture containeth all things necessary for salvation.  
These men also deliver unto us, with great approbation 
Articul. 6. supr.  (making the Author of that work, and for the same, a Bishop) certain sure rules to know such true Thraditions by, in these words Rules by which we may judge which are true and Indubitate 
Feild. Books of the Church l. 4. pag. 242. August. l. 4. contr. Donat. c. 23.  Traditions. The first rule is delivered by Saint Augustine. Quod universa tenet Ecclesia, nec Concili●● Institutum, sed semper retentum est, non nisi authoritate apostolica traditum rectissimè creditur. Whatsoever the whole Church holdeth, not ordained by Counsels; but being ever holden, it is most rightly believed to have been delivered by Apostolic authority. The second 
Feild supr l. 4 c. 21. p. 242. c. 5. pag. 202. King james and Confer. at Hampton. Covel def o● Hooker. Ormer pict pap. p. 184 Down. l. 2. Antichr. pag. 105. Sutcliffe Subuers. pag. 57  rule is, whatsoever all or the most famous, and renowned in all ages, have constantly delivered, as received from them, that went before them, no man contradictinge, or doubting of it, may be thought to be an Apostolical Tradition. The third rule, is the constat Testimony, of the Pastors of an Apostolic Church, successively delivered. Amongst Apostolic Churches the Church of Rome is more specially to be obeyed, reverenced, 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 flourishing and best estate. The Church of Rome was the chief and only Church. It was a note of a good Christian to clean unto the Roman Apostolical Church. Every Church ought to have respect to the Church of Rome, for her eminent principality. And our English Protestant antiquaries and Divines, have generally given their allowance, that the Church of Rome both in this and the next age, when Britain did receive the most pure Religion of Christ, from thence, was most holy and unspotted free from all error. Therefore whatsoever we do, or may bring in general, or particular, for unwritten traditions, either from this so renowned Apostolic Church in this time, from the whole Church, or the most famous and renowned in this age, being our Protestants own allowed rules, and to be denied by none, must needs be evidence and testimony undeniable, in this, and all others their questioned Articles. First I exemplify in the Apostles Creed styled by our Protestants before, a sundry comprehension of the chief heads of Christian Religion, 
Protest. supr. Ruffin in exposit. Symboli & alij.  a rule of the Church's faith, This was delivered by the Apostles, by tradition, not by Scripture, but before the Scriptures of the new Testament, wer● written, as both they and the ancient 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 Saint Athanasius, and the 
Art. 8. of prot. Religion.  Nicen Creed, in these words: The three Creeds, Nicen Creed, Athanasius Creed, and that which is commonly called the Apostles Creed, ought throughly to b● received & believed. And so generally they observe although the reason which they immediately yield thereof, for they may be proved by most certain warrants of holy Scripture, is childish and impertinent● for being confessed that the Apostles Creed wa● delivered only by tradition of the Apostles and by that authority received before the Scriptures either received or written, this Creed could not possibly be received by the written warrant of Scriptures but unwritten tradition and warrant of th● Apostles. And although the Nicen and S. Athanasius Creeds were written long after this time, y● they were both written & received in the Church before the Scriptures were generally allowed an● received, as both the auncent Fathers, and Protestants have acknowledged before, and it is testify by the public warranted Protestant gloss vpo● 
Prot. Gloss by authority of Church of Engl. in Art. 8.  these their Articles, that very many both old an● late writers, even whole sects and profession● namely (to use their own words, Ebionites, Tr●theits, Antitrinitarians, Apollinarians, Arians, M●nichies, Nestorians, Origenians, Familists, and An●baptists with others) are Adversaries unto, and deniers that these Creeds, may be proved by hol● Scripture. Much more do they, and many other both Catholics and Protestants themselves deny, that all and singular their articles necessary to salvation, may so be proved.  
And to come to the holy and happy Apostolic writers, and Saints which lived, and wrote in this first age, and first hundred of years, to wit S. Linus Saint Clement, Saint Denys the Areopagite, S. Martial, Saint Ignatius, Saint Policarpus, or any other of whom any work is extant: I shall make it 
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 Carnoten. lib. de vir. illustr. Dion. Carth. ad l. Areop. de diuin. nom. Sint. Sin. lib. 2. Ignat. ep. ad S. joh. 1. 2. ad B. Mar. Virg. B. Mar. epist. ad Ignat. S. Ignat. epist. ad Smyrnen. Euseb. hist. l. 3. ca 33. ●. Chrisost. orat. de transl. S. Ignatij. Foelix Rom. ep. ad Zenon. Imperat. synod. S. Constant. Theodoret. Immutabil. dialog. 1.  evident that in every Article in this Protestant Religion contained in their book of the Articles thereof, they dissented from these Protestants, and they and the Apostolic Church then universally agreed in, and professed the same doctrine, which the present Roman Church doth at this day in all points. This will plainly appear in every Article hereafter, and therefore in this place I will only cite Saint Ignatius, as a sufficient pawn or pledge for the rest, until I come to them in the Articles following. He had personally seen. our Saviour, was an eyewitness of his resurrection, had written unto, visited, was instructed and confirmed in Christian Religion, both by the words and writing of the blessed Virgin Mary Mother of Christ. He was disciple to Saint John the Evangelist, disciple and immediate Successor, of Saint Peter the Apostle at Antioch, consecrated there Bishop by him, as Saint chrysostom Patriarch there, Saint Felix Pope of Rome and Theodoret testify: S. Ignatius dextera Petri ordinatus Episcopus Ecclesiae Antiochenae, per magni Petri dexteram Pontificatum suscepit. And so consecrated Bishop, was taught himself, and taught others before either the Ghospels, or other parts of the new Testament were written. He lived long Patriarch of Antioch the chief and Apostolic See of the Greek Church, he die● a blessed Martyr at Rome, the greatest of a● Churches, he joined in Religion with the most renowned Churches, and Prelates, Apostles, and others of the Christian world, as the very Titles o● his extant epistles to the Romans, Philippians, Ephesians, Smyrnians, Philadelphians, Magnesian● Trallians and others. To Saint John the Apostle Saint Policarpe, with others most famous among● Christians, and all ancient writers, Saint Hierome, Eusebius, Ireneus make him a most glorious learned man and Saint Eusebius testifieth that h● 
Euseb l. 3. hist. cap. 32. Euseb. hist. l 3. c. 33. Hieron. l. de Scriptor. in S. Ignat. Gildas epist. de excid. & conquest. Britan.  wrote a particular work of the Apostles traditions But those few and short Epistles which he wrote & received, as all, Greeks', Latins, and among ou● primative Britan's, the most ancient historian S▪ Gildas is an ample witness, will sufficiently prou● unto us. That very many things even necessary i● Christian Religion and to salvation in our Protestants judgement, and in their opinion not containe● in Scripture, were then taught, practised and generally received in the Church of Christ in the Apostles time. Concerning the Church of Rome h● thus styleth it: misericordiam in magnificentia altissim● 
S. Ignatius epist. ad Romanos in initio.  Dei Patris, & jesu Christi unigeniti filij, Ecclesia sanctificata & illuminata per voluntatem Dei (qui se●● omnia, quae p●rtinent ad fidem & charitatem jesu Christi Dei & Saluatoris nostri) quae & in Loco Romanae regionis, Deo digna, decentissima, beatificanda, laudand● digna qua quis potiatur, castissima, & eximiae charitati● Christi & Patris nomine fru●ns, spiri●uque plena. Th● ruling Roman Church, sanctified, Illuminated, worth● of God, most decent, blessed, to be praised, worthy to b● attained unto, most chaste, of excellent charity enjoying ●he name of Christ and his Father, and full of the holy Ghost: With other Titles of dignity and privilege, more than he giveth to any, or all, those principal Churches of Greece to which he wrote, and as great and ample as any learned Catholic now yields to the Church of Rome at this time, or heretofore, since then. He remembreth the same Ecclesiastical Orders in the Church then, which catholics now and ever since observe, as in the Church of Antioch founded by Saint Peter and saint Paul and their tradition there, Pauli & Petri mistress discipuli ne perdatis depositum. He himself was there Bishop, besides whom it had Priests, deacons, Subdeacons', Exorcists, Readers, Iani●rs. Saluto sanctum Presbyterorum Collegium, saluto 
Epist. ad Antiochen.  ●acros Diaconos. Saluto Hypodiaconos, Lectores, Ianito●s Exorcistas. And him that was to be Bishop after ●is martyrdom, as it was revealed unto him: opta●le illud nomen eius quem vid●o in spiritu locum meum ●nere, ubi Christum nactus fuero. He giveth them ●e same honour preeminence worth office and dig●ty which the Church of Rome now yields to ●em. All must honour and obey the Bishops. Omnes ●piscopum sequimini ut Christus Patrem. Kings and 
Epistol. ad Symrnen.  ruler's must be ruled by him being greatest in the church. Honora Deum ut omnium Authorem & Do●inum: Episcopum verò ut 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 quisquam similis Regi, qui in pace & optimis legibus subditos moderatur. Qui honorat Episcopum à Deo honorabitur: sicut qui ignominia afficit illum à Deo punietur. S● enim jure censebitur paena dignus, qui aduer sus Rege● insurgit, ut qui violet bonas legum constitutione● quanto put at is graviori subiacebit supplicio, qui sine Episcopo 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 jesum primogenitum. Laici Di● conis subijciantur, Diacom Presbyteris, Presbyteri Epicopo, Episcopus Christo. Principes subditi estote Caesa●milites 
Epist. ad Philadelphienses.  principibus, Diaconi Presbyteris, Presbyteri v● & Diacom at que omnis clerus simul cum omni populo militibus at que principibus sed & Cesare obediant Epicopo, Episcopus vero Christo, sicut Patri Christus, & ● unit as per omnia seruatur. Where we plainly s● there was no Princes supremacy in spiritual thin● in those happy times, but Prince's kings and Em●rors, as those of the clergy and all others were s●iect and aught obedience to the Bishop, and preihood was the highest and most honourable dign● in the world. And the honour which was due Kings themselves was inferior to that of Bishop Ego dico honorate Deum, ut authorem omnium & ●minum, 
Epistol. ad Smyren.  Episcopum autem tanquam Principem Sa●dotum, Imaginem Dei ferentem, principatum qui● secundum Deum, Sacerdotium vero secundum 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 & nevolentiam omnibus principibus cogitanti. Where giveth an unanswerable reason of the preeminence of Episcopal dignity before the Regal, though in good King, because this ruleth only in martial ●nd temporal affairs, the Bishop in spiritual, the Church of God, his house and Kingdom. And he charges all without exception to be subject, not only to the Bishop, but to Priests and Deacons ●uen under pain of eternal damnation. Exitimini 
S. Ignatius epist. ad Ephesios'.  ●ubiecti esse Episcopo, & Presbyteris & Diaconis, qui ●im his obedit, obedit Christo qui hos constituit. Qui verò his reluctatur, reluctatur Christo jesu: 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 useth, even Princes ●nd all not obeying their Bishops are excluded both from the society of the faithful on earth and the Kingdom of heaven. Si vobis Episcopi, non obedieint 
S. Ignat. citat, C. Si autem. 11. quaest. 3. jacob. Simanchal. dedignitare Episcopali.  omnes clerici, omnesque Principes, at que reliqui pouli, non solum infames, sed etiam extorres à Regno ●ei, & consortio fidelium, ac à limitibus sanctae Eccle●ae alieni erunt: eorum est enim vobis obedire, ut Deo, ●ius legatione fungimini. And he plainly confineth bedience to temporal Princes, that it be not with reiudice of the spiritual, and danger of the soul. ●aesari subiecti estote in ijs in quibus subdi, nullum ani●ae 
S. Ignat. Epist. ad Antioc.  periculum est. And saith plainly that a Bishop is ●boue all other principality and power. Quid aliud 
I. Ignat. Epist. ad Trallia▪  ● Episcopus, quàm is qui omni Principatu & potestate ●uperior est? And to express the lamentable estate ●f them which want true Bishops, Priests, and deacons, concludeth, there neither is nor can be ●y true Church, nor communion of Saints without them. Sine his Ecclesia electa non est, nulla sine his Sanctorum congregatio, nulla Sanctorum collectio. An● setteth down their holy functions and offices to b● such, that no Protestants can possibly claim t● have either Bishop, Priest, Deacon, or other Clergy man among them. Sine Episcopo, nec Presbyter, n● 
Epist. ad Magnesian. & ad Philadelph. Epist. ad Heronem.  Diaconus, n●c Laicus quicquam facit. The Bishop● saith he, do baptise, offer sacrifice, give orders, ● use Imposition of hands. Baptizant, sacrificant, eligu● ordinant, manus imponunt. Nothing is to be done ● the Church without their allowance, no Sacrame● ministered, he is dispenser of all spiritual business, ● 
Epist. ad Smyrn.  is not lawful for the Priests without his approbation, to baptise, 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 offer, neque sacrificiu● immolare, neque dochen celebrare others read, n● que Missas celebrare, which is sufficiently express● and approved in offer, and sacrificium immola● before. The Bishops did consecrate Virgins, an● Marriages made by their warrant. Si quis potest in c●stitate 
Epist. ad Polycarp.  permanere, ad honorem carnis Dominicae, vi● iactantiam: & si idipsum statuatur sine Episcopo c● ruptum est. D●cet vero, ut & ducentes uxores, & n●bentes, cum Episcopi arbitrio coniungantur. The Preis● 
Epist. ad Smyrn. & ad Heronem.  besides their preaching, and ministering of Sacraments, did offer sacrifice, and say Mass, as is befog expressed. And the Deacons ministered unto the ●shops, and Priests in their holy sacrifice. Diacon● Sacerdotum minister. Sacerdotes sacrificant. And w●tinge to Saint Heron a Deacon of the Church ● Antioch having immediately spoken before ho● the Priests did offer sacrifice, he saith, that he d● ●inister to them in the holy Sacrifice, as Saint Stephen did to Saint james the Apostle, & Priests ● Jerusalem, proving that they there said Mass, ●s the Priests of Antioch and other Churches did. ●uillis ministras, ut Sanctus ille Stephanus jacobo & ●esbyteris qui erant Hierosolimis. And in an other e●stle saith plainly, that Deacons ought to do such ●ty in those mysteries to Priests, as Saint Ste●en 
Epistol. ad Trallian.  did to Saint james, Saint Timothy and S. ●ucius, to Saint Paul, Saint Anacletus and Saint ●lement, to Saint Peter. Purum & inculpatum mi●sterium illis exhibent, ut S. Stephanus Beato jacobo: ●motheus & Linus, Paulo▪ Anacletus & Clemens ●ero. And expresseth this their office in these plain ●mes. Oportet Diaconis mysterio●um Christi; per omnia ●cere; nec enim ciborum & po●u●m ministri sunt, sed ●clesiae Dei administratores. The Geeke reading ●eifely signifieth ministering in the holy sacrifice of ●asse, and so expresseth itself in this matter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He re●embreth both altar and sacrifice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as plain terms, as any present writers of ●e Roman Church now doth; and to manifest he ●h not mean such acts as Protestants term sa●fice, and are so many as the different kinds of ●otion, but only the external common sa●fice, he saith, there is but one sacrifice and this sa●ice the only flesh and blood of Christ. una est 
Epistol. ad Philadelp.  ● Christi jesu Domini nostri, unus illius sanguis qui ● nobis eff●sus est, unus panis omnibus confractus, & ●us calix, qui omnibus distributus est, unum altar ●● Ecclesiae. The prayer and words of a Priests, are 
Epistol. ad Ephes.  ●uch force, that they place Christ among us. V●s siue alterius precatio tā●●irum virium est, ut Christum●nter illos statuat. It is a preparative of eterni● a preservative against death, procuring life in G● and a medicine expelling all evil. Pharmacum ● mortalitatis, mortis antidotum, vitamque in Deo sicilians 
Epis. ad Rom.  per I●sum Christum, & medicamentum, o● expellens mala. The bread or food of God, heau●ly bread, the flesh of Christ the son of God, ● 
Ignat. apud Theodoret. Dialog. 3.  blood of Christ. Panis Dei, panis caelestis qui est ● Christi filij Dei, & potus sanguis illius. The Eucha● which is the flesh of our Saviour, which suffa for our sins, which his Father raised again. ● charistia est caro Saluatoris quae pro peccatis n●● passa est, quam pater sua benignitate suscitavit. T● holy sacrificing Bishops and Priests, and Dea● ministering unto them, in those sacred misteri● they were fare from the pretended Protest clergy, which have to their uttermost endear ever afflicted such holy Functions, especially England with most bitter edicts and persecuti● and the sacred Priests of that, & for that only ●fession, with most barbarous and cruel deaths▪ seeing by the most constant Testimony and pra● of this blessed Apostolic age, no true Church ● or could be without them, no Protestant com● or congregation, all of them wanting such ● consecrated Bishops, Priests, and Ecclesiast persons, and Professors, can possibly have the ● and Title of a true Church and religion: And ● tending (as they do, that these sacrificing hol●ders, without which no true Church can be, a● contained in Scripture, They must needs ● They were delivered unto the Church, and ● Church well founded in these so essential th● by Tradition. Which they must needs like ●raunt of these ensuing doctrines and practices in Religion used in the same time, and remembered ●y this and other Apostolic writers of that first ●ge.  
First whereas Protestants ascribe justification to only Faith, being a chief foundation of their new religion: Saint Ignatius and this happy age knew ●o such doctrine, but the contrary, That faith was 
Epistol. ad Ephesios'.  ●ely to begin justification, but it was perfected by ●arity and good deeds. Non vos laedet aliqua diabo●a cogitatio, si ut Paulus perfectam habueritis in ●ristum & fidem & charitatem, quae initium vitae & ●is est. Principium vitae fides: finis eiusdem charitas. ● ac autem duo quoties in unum coeunt, Dei hominem ●ficiunt. And again: Eleemosyna & fide expiantur 
Epist. ad Heronem. Epist. ad Mar. Cassobolit. Epist. ad Tarsen. ad Rom. Epist. ad Philadelphenses.  ●ccata. Praesens labor modicus, multa quae hinc expe●atur merces. Nihili pendo supplicia haec, neque tanti ●io vitam meam, ut 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● ut 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 
Epistol. ad Smyrnenses.  ●phetum in nomine Prophetae, mercedem Prophetae ac●et, nimirum qui honorat vinctum jesu Christi, ●rtyrum accipiet mercedem. Nihil vobis apud Deum ●ibit eorum, quae in illos contulistis: det vobis Domi● ut inneniatis misericordiam à Domino in illa die. ●inam meus spiritus cum vestro commutari possit, & ●icula haec m●a, quae non fastidistis, nec obea erubuistis. Quare nec de vobis erubescet consummata spes ●sus Christus. Precationes vestrae appropinquarunt ● Antiochenam Ecclesiam, & pacem habet. Deposita v●stra, 
Epist. ad Policarpum.  sunt opera vestra, ut 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 inveniar per orationes vestras. Quibus ● 
Epist. ad Hero●.  Deus invenire misericordiam à Domino in illa die pr●ter of ficium & ministerium erga nos. Orate pro m●, ● 
Epistol. ad Trallianos.  in Dei misericordia charitate vestra indigeo, ut dig●fiam sorte ad quam assequendam iam destinor, ne rep●bus inveniar. Where we evidently see, by many ●stimonies, that the Imagined Protestant faith n●ther doth, nor possibly can justify any man; b● charity, alms, penance, prayer and other h● works, and deeds of Christians, are meritorious ● justify them.  
And that Protestants paradox of the certain of Salvation is most certainly false. Which ● confirmeth also in other places, as where he tak● upon him the knowledge of the celestial spir● their orders, and dignities, yet he plainly mak● himself ignorant of his own salvation, m● 
Epistol. ad Tr●ll. supr.  more not certain thereof. Our Protesta● pretend for themselves. Angelicos ordines, Arch● gelorum militiarumque differentias, thronorum p● testatumque distantias, principatuum magnific●nt● Cherubin Seraphimque excell●ntias, spiritus sub●●tatem & Domini regnum, & in●omparabil●m Dei ●tris omnipotentis divinitatem; haec ●um noverim, ● continuo perfectus prorsus ego sum, multa d●sunt● Deo d●relinquar. Where we see him further to h● described the heavenly hierarchy and order● heaven as Catholics now do and Protestants take no notice of them.  
And he doth not only thus describe them, but assureth us, they know the things on earth, and so by protestant allowance may be prayed unto, as Catholics use, and they condemn. Praecipio tibi coram 
Epistol. ad Heron.  Deo universorum, & coram Christo praesente, & Sancto Spiritu & administratorijs Angelorum ordinibus, ●ustodi depositum meum, quod ego & Christus tibi commendavimus. Where the holy Angels do not only know our actions as Christ and the blessed Trinity doth, but assist and minister unto us. And is ●o fare from denying this knowledge, to Saints, & Angels in heaven, that he yields knowledge of affairs on earth namely of the Passion of Christ even to the souls which were in Limbus patrum, or 
Epistol. ad Trallian.  Purgatory at that time. Verè crucifixus & mortuus videntibus caelestibus, terrenis & ijs qui sub terra ●detincbantur: caelestibus quidem inspicientibus, ni●nirum incorporeis naturis: terrenis verò, ut judaeis & Romans, & caeteris qui tunc temporis crucifixo Domino aderant: subterraneis autem, ijs videlicet, qui plurimi cum Domino resurrexerunt, multa enim, ●nquit, corpora Sanctorum, qui dormierant, cum 
Matth. 27.  Domino resurrexerunt, monumentis apertis. Descendit ad infernum solus, regressus est cum multitudi●●, & septum illud aeternum rupit, & medium pari●●●m illius destruxit. By this we find, as Catholics hold, and Protestants deny, a place where souls were, and whence there is delivery and redemption, and not everduring Torment, and desperation, of the reprobate, and damned in their hell, and place of eternal punishment, of which there is no end or freedom to be had, or hoped for. And therefore it's a place from whence a Ransom will make delivery, and there is no merit or deserving after thi● life, as our Protestants most freely grant.  
This freedom of souls from that place of punishment, purgatory, or howsoever we shall nam● it, is principally to be procured, and effected, by th● sacrifices, prayers, alms and other meritorious deeds, and works of holy Christians still living i● the estate and condition of deserving. Such as S▪ Ignatius hath before remembered. And other Apostolic writers of this age, as Saint Denis the Areopagite, and Saint Clement Scholars of the tw● great Apostles Saint Peter and Saint Paul, to b● cited with others in this particular question in th● proper place thereof, being of the same religion i● all points with Saint Ignatius, & the holy Church of Christ, do as plainly express, and deliver fo● the constant custom practise, and doctrine of, th● time, to offer sacrifice, pray, and do other hol● works, for faithful people departed out of th● life, as any learned writer of the present Roma● Church doth in these days. And Saint Ignati● with much honour remembreth them, especially S▪ Clement Scholar to Saint Peter and Paul an● Pope of Rome Papa beatissimus Clemens Petri ● Pauli Auditor, and testifieth, that he lived in perpetual 
Epistol. ad Mar. Cassob.  chastity, in castitate exegi● hanc vitam. Whic● he affirmeth of other Apostolic Priests and Bishops of that age Saint Timothy Saint Titus ● 
Epist. ad Philadelph.  Euodius his predecessor at Antioch, & of himself in diverse places; So that then neither the Priests ● the Latin or Greek Church, Antioch being th● chiefest, and where the name of Christians fi●● began, were married, but continually lived a● ●heir life time in chastity, in castitate exegerunt hanc vitam.  
And therefore they were honoured in those days, ●nd the holy Maidens which had professed virginity, were compared to the Priests in this point ●f perfection, and for it honoured as they were. ●as quae in virginitate degunt in pretio habete, velut 
Epistol ad Tarsens.  Christi Sacerdotes. It is manifest, their were Colleges or Nunneries of such vowed and professed ●irgins and Nonnes then. Saluto Collegium virgi●um. 
Epistol. ad Philippen. Epistol. ad Smyrn. Epistol. ad Polycarp.  And they lived in perpetual virginity. Saluto ●as quae in perpetua degunt virginitate. They were professed 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 & consecration of virgins, he further putteth them, ●nd all in memory in this manner: virgins agnos●ant, 
Epistol. ad Antiochen.  cui seipsas consecrarunt.  
And he proveth, That it is in the power and free ●ill of man, to do these, and all holy duties in a Christian life, by the grace of Christ, and no man necessitated to sin, heaven and hell good and bad ●n the free will and election of man. Decet non modo 
Epistol. ad Magnes.  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 adulterimi. 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 unum esse hominem, qui iam Dei, iam diabolisit. Si quis pietati studet, Dei ho● est; si impiè agate, diaboli est: non id factus per natura● sed animi arbitrium. He proveth that concupiscent 
Epist. ad Ephesios'.  without consent, condemneth not nor is sin a● protestants hold. Cum nulla in vobis sit conscupisce●tia, quae vos inquinet, & supplicium adferat, secundu● Deum vivite. Non vos laedet aliqua diabolica cogitati● si ut Paulus perfectam habueritis in Christum, & fide● & charitatem. He hath before in one place spoke● of four Sacraments, Baptism, the Sacrament o● Christ's blessed body and blood, Orders, and Confirmation, by all expositors: Baptizant, Sacrificant 
Epistol. ad Heron.  Eligunt, manu● imponunt. He hath ascribed justification unto penance, and so allowed it in that degre●, and although he hath so dignified the virginal life, and saith it is better praestantius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 
Epist. ad Philadelph.  then wedlock, he giveth so much honour vnt● Marriage, that it was not to be performed without the Bishop's assent and allowance. Decet verò v● 
Epist. ad Polycarpum.  & ducentes uxores, & nubentes, cum Episcopi arbitrio coniugantur, ut nuptiae iuxta Domini praeceptu● sint, non autem ad concupiscentiam.  
Our protestants generally and absolutely deny these holy Christian doctrines, and practices, to be contained in Scriptures, or to be proved by them; Therefore they must needs yield that that primative and Apostolic Church by so great and living▪ then witness, held and professed them by tradition, and certain it is, that many books of Scripture were neither generally received, nor written, when the things were so generally used, and professed, not only in the commanding Greek Church of Antioch, where Saint Peter, S. Paul, S. Euodius and Saint Ignatius professed, and practised them: Pauli & Petri fuistis discipuli, ne perda●●s 
Epist. ad Antiochen.  depositum. Mementore Euodij beatissimi Pastoris ves●●i, qui primus vobis ordinatus est ab Apostolis Antistes▪ Where the disciples were first called christians, when Saint Peter and Saint Paul came thither, and there founded the Church: Antiochiae primum 
Epist. ad Magnesian.  discipuli appellati sunt Christiam cum Petrus & Paulus fundarent Ecclesiam: But in all the renowned Churches before remembered, and in all the whole Christian world, at that time, by the preaching and tradition of the holy Apostles, as the same Apostolic man thus witnesseth: Scribo ad vos, moncoque 
Epist. ad Philadelph.  ut una praedicatione, una Eucharistia utamini. una enim est caro Domini nostri jesu Christi, unus illius sanguis, qui pro nobis effusus est, unus item panis omnibus confractus, & unus calix qui omnibus tributus est: unum altare omni Ecclesiae, & unus Episcopus cum presbyterorum collegio, & diaconis. Quandoquidem est unus est ingenitus Deus & Pater, & unus unigenitus Filius Deus, verbum & homo, unus Paracletus Spiritus veritatis, & una praedicatio & fides una, & unum baptisma, & una Ecclesia, quam suis sudoribus & laboribus fundarunt Sancti Apostoli à fimbus terrae usque ad fines, in sanguine Christi. Vos itaque oportet ut populum peculiarem, & gentem sanctam omnia perficere concordibus animis in Christo. And directly 
Epistol. ad Heron.  concludeth, that whosoever shall teach otherwise, than the Traditions of the Church be, he is to be accounted a wolf among sheep, though he be otherwise, a man of credit, fasteth, liveth chastely, doth miracles, and prophesieth: Quicumque dix●rit quippiam praeter ea quae constituta sunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tamet si fide dignus sit, quamuis signa edat, quamuis prophetet, pro lupo illum habeas qui subovina pelle exitium pestemque aedfert ovibus. We may add● unto these greatest solemnities; and festival daye● of the Cristians, received in the Church in th● time by tradition, and not Scripture, and by th● same authority of tradition without Scripture, th● feasts & highest festivities of the jews even thos● which were solemnly set down and commaunde● in Scripture to be religiously observed, quite evacuated and utterly rejected.  
The Sabbath which is now our saturday, wa● with great ceremony and solemnity delivered i● Scripture to be kept every week, and that whic● we call sunday was commanded 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 Lord's day, consecrated to Christ● resurrection as the chiefest of all days. Post Sabbatum 
Epistol. ad Magnesianos. & epist. ad Trallian.  omnis Christi amator Dominicum celebret diem, resurrectioni consecratam Dominicae, Reginam & principem omnium dierum, in qua, & vita nostra exorta est▪ & per Christum mors devicta: as all Christians now also do. The feast of Easter was also changed, with other solemnities, and they were accounted as cursed persecutors of Christ, and his Apostles, which observed otherwise, or kept any festivity o● the jews, although before commanded in Scriptures. Si quis cum Iudaeis celebrat Pascha, aut Symbols 
Epist. ad Philadelphenses.  festivitatis corum recipit, particeps est eorum, qui Dominum occiderunt, & Apostolos eius. He proveth plainly, that both the principal feasts and fasts also o● the Church, as Lent and others were then in use, by this authority of Tradition: Festivitates ne dehonestetis, 
Epistol. ad Philippen.  quadragesimale iciunium ne spernatis, continue enim imitationem conversationis Dominicae. Post Passionis Do●●●i●ae hebdomadam ieiunare quartis & sextis 〈…〉 negligatis. Si qui● Dominicam diem ieiunarit, ●ic Christi interfector est. He often there remembreth the perpetual virginity of the Blessed Virgin Marry: Mariae Virginitas & admitandu● ille partus: Virginem esse quae parit. The form and manner of offering the holy Sacrifice of Christ's body and blood, of consecrating Bishops, Priests, and other Clergy men, of ministering so many Sacraments, as he hath remembered, the public Church service, to which he bindeth all, the order of receiving peni●ents, the custom and limitation of their used f●sts, and whatsoever almost appertaining to the holy use and exercise of Christian Religion in that Apostolic age, was known, and practised by this blessed disciple and all Apostolic men which was delivered and used only by tradition, and so descended to later ages and posterities, no Scripture prescribing Christians, any such requisite instruction, in so necessary and essential parts of Religion▪ or the true practice and profession thereof, to which all true Christians under pain, and danger of everlasting damnation were bound.  
And as Saint Ignatius, so also testify the other holy and Apostolic writers of this age as I shall most clearly prove and cite them in every particular article, questioned by these Teachers. For this present it will be more than needful to remember what they writ hereof in general terms. Saint Denis the Areopagite converted by Saint Paul the Apostle, writing of Christian necessary doctrines, saith plainly that the Apostles delivered some of them by tradition only without writing, as they did some by writing: partim scriptis partim non scriptis suis institutionibus ex Sacrosanctis legib● 
Dionysius Areopag. l. Eccles. Hierarc. c. 1.  nobis tradiderunt. And proveth that in this Apostolic time, the Christian mysteries were neither communicated by writing nor word for their great reverence; but to holy and perfect Christians. Vide ●● Sancta Sanctorum enunties; sed revereberis ea patius▪ & quae occulti Dei sunt; cognition mentis & ●nimi ● honore habebis ac preteo: ita tamen ut ea & minus perfectis non tradas, & cum ijs folis, qui Sancti erunt, cu● Sancta illustratione, pro sacrarum rerum dignitate communices. And setteth down expressly. That th● Apostolic Church then did not permit Catechumen, Energumen, or penitents to be present at the the holy mysteries. Catechumen●s, & Energ●menos, 
Cap. 5.  quique in poenitentia sunt, Sanctae Hiererchiae mos pa●itur quidem audire sacram psalmorum modulationem, divinamque sacrarum Scripturarum recitationem: a● sacra autem operae quae deinceps sequuntur, at que mysteria spectanda, non eos comiocat, sed perfectos ocul●● eorum qui digni sunt. And testifieth what great 
Cap.  care the Christians than had, to conceal their ceremonies.  
Saint Timothy also, as this holy writer proveth, 
Dionies. supr. c. 1. S. Dionies. l. de diuin. nomin. cap. 3. Clem. Rom. ep. 1. 2. 3 4. 5. l Recog. l. constitut Apost. Chris. hom. 49. in Matth. Euseb. histor. Eccl. Cedrens. Nicephor. Callist. hist. l. 2. Epiphan. in panar. Ruffin. praef. in Clem. Bed. in cap. S. Luc. Freculp. Lerovien. Chron. lib. 2. Synod. Sext. in Trullo. Ruffin. praef. & translat. oper. S. Clement. S. Proclus Patriarch. Constant. l. de tradit. divinae Liturg. Nichol. Episcopus Methonen. l. de vero Christi corp. in Eucharist. Marcus Ephes. l. de corpore & sang. Christi. Bessar. l. de Sacr. Eucharist. Manuscript. Gallic. antiq. an. D. in S. Clem. Manuscript. Brit. antiquis. Protest. Collection of private prayers. An. 1627. p. 147. 125. 107. 87. 35. Mat. Park. antiquit. Brit. pag. 47.  was of this opinion and practice. S. Hieroth eus also Tutor to Saint Denis did write a book of Christians holy traditions. Hierotheus clarissim●s praeeeptor noster elementa Theologica magnac●m la●de collegerit. And this before S. Denis write.  
The Apostolic Traditions collected together, and committed to writing by Saint Clement Successor to Saint Peter at Rome, as both he himself, with other ancient and approved Authors, Greek and Latin and general counsels witness, are so many that a short volume containeth them ●ot, yet in all things condemn Protestant Religion, not approving it in any one Article, wherein it ●ifferreth from catholics and the doctrine of the present Roman Church, as will be made evident ● the particular articles hereafter, manifestly known and confessed by Ruffinus his translation ●nd testimony, to have been then, and from the beginning contained in his works, and agreeable ●oth with the Apostolic doctrine of this age, and ●ther confessed unspotted times after, as in the forth hundred year of Christ, wherein Ruffinus ●ued, & the Church of Rome at this time, wherein ●ee now live. I will only in this place exemplify ● the public liturgy, Mass, or Church sacrifice published by him unto the Church of Christ. Greeks ●atines, French, and our old brittesh antiquities & our Protestants themselues confess, That as Peter ●t Antioch, S. Mark at Alexandria, Saint john ●nd S. Andrew in Asia, So Saint Clement wrote ●nd published a form of Mass, and generally all Churches embraced it: Omne sque universae Ec●esiae ubicumque sint, per eam quam Sanctus Cle●ens conscripsit liturgiam tradiderunt. In this so old, ● universal, so approved, we find protection of ●e Angels, Angelorum tutelas, honour to all Saints, patriarches, Prophets, Apostles, Martyrs, Confessors etc. Sanctis, Patriarchis, Prophetis, justis, Apo●olis, Martyribus, Confessoribus. Sanctorum martyrum ●emoriam colamus. Prayer for the faithful deceased. ●roijs, qui in fide quieverunt, oremus. The Ecclesia●icall orders which I have before remembered from saint Ignatius. That the holy sacrifice was offered ●r all Servants of God. Offerimus tibi pro omnibus ●ui à saeculo placuerunt tibi. We find virgins, and livers in professed chastity. Pro virginibus & castit● seruamtibus. The sacrifice of bread & wine made t● body & blood of Christ. Corpus Christi, Sang●is Ch●sti. Epifcopus det oblationem d●cens, corpus Christi, & ● men's dicat Amen. Diaconus teneat calicem, & qua● tradit, dicat. Sanguis Christ●, calix vitae, & bibens ●cat Amen. And this very body and blood of Ch● were received by the Communicants, those kept ● in godliness, procured remission of their sinn● percepto pretioso corpore, & pretioso sanguine Chri● gratias agamus ei, qui dignos nos reddidit precipie● Sancta eius mysteria, Arogemus ut non in Iudici● said in salutem nobis fiant in v●ilitatem animae, & ●poris, in custodiam pietatis, in remissionem peccator● in vitam futuri saeculi. The Priests which s● Mass, were adorned with a sacrificing vestime● signed themselves with the sign of the cross, ● so came to the altar. Orans pontifex una cum Sacer●tibus; 
S. Procl. supr. S. Isod. l. 1. de off. ca 15. Albin. lib. diuin. office c. de celebrat. Mis●ae. Egbert. Serm. de increment. & manif. cash. fidei. Steph. Edu. l. Sacr. altar. Paschas. Ra●b●rt. l. de corpore & sang▪ Chr●sti. Mich. Singel. in vit. S. Dion. Areopag. Epiph. l. de her. in Andian. & Messal. Nicephor l. ●. c. 18.  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 Saint Clement ●ceaued them, both Saint Proclus and other w●nesses without exception give us able testimo● multi divini pastors, qui Apostolis successerunt sa●rum divinae 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 revelata in lucem e●dit.  
Our old british manuscript of the first institution of the Ecclesiastical office especially in Fra● and Britain most concerning us even as our Pr●●stāt Antiquaries entitle it, prima Institutio & varie●● 
Manuscript. Brit. ant●q. de prima Institutione Eccl. officij.  Ecclesiastici scruitij, praecipue in Britannia & Gal●ae, doth also assure us, That S. Trophimus, Saint photinus, and others, disciples of the Apostles, which Antiquaries agree, Saint Clement sent into ●raunce and these parts) did use this Roman form ●f Mass, digested by Saint Clement, and in the ●rench persecution it was carried to him again at ●ome to be perused. Beatus Trophimus Episcopus Arelatensis, & Sanctus Photinus Martyr & Episcopus ●ugdunensis, discipulus S. Petri Apostoli cursum Ro●anum in Gallijs tradiderunt. Ind postea relatione beati ●hotini Martyris cum quadraginta & octo Martyribus ●etrusi in ergastulum, ad beatum Clementem quartum ●ci, successorem beati Petri Apostoli deportaverunt. Where it hath the warrant and testimony of the ●ost glorious Apostolic men and Martyrs in ●his part of the world. All the forms and Orders ●f Mass, ascribed to the Apostles, to Saint Basil, saint chrysostom, and whosoever Greeke or ●atine, conspire and agree with this of Saint Cle●ent in all and every tradition denied by our Protestant's, and used by him. Saint Denis the Areo●agite, and Saint Martial whom with others he ●ent into France renowned among the Apostolic writers of this time, have the same and more. I have already spoken of Saint Denis, and shall more specially hereafter. Saint Marshal, who saith he was present at Christ's Ascension in heaven: Testes su●us, 
Martial. epist. ad Burdegal. cap. 2. Martial. supr. cap. 3.  quia eum ascendere in coelum vidimus, He testifieth that the Priests then ministered life in their ●oly sacrifice, Sacerdotes Dei omnipotentis vitam tri●uunt in chalice & vivo pane. Sacrificium Deo Creatori ●ffertur in ara. Sacrifice on the Altar. The Altar dedicated to God and Saint Stephen. Dedicata in ●mine Domini Dei Israel & ipsius testus Stephani. T● sacrifice was the body and blood of Christ offe● by the Mass: cuius (Christ) corpus & sanguinem vitam aeternam offerimus, for obtaining life. T● same body of Christ which the jews crucified ● offered in Mass, and for to obtain eternal life, a● Christ so ordained and Instituted. Quod judaei ● invidiam 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 giveth as much power and reuerence● 
Cap. 8.  the cross of Christ, sign, and use thereof as. S. C●ment did, or any learned Catholic now do● Cruse Domini semper in ment, in over, in signo ten● Crux enim Domini armatura vestra invicta contra S●thanam, gal●a custodiens caput, lorica protegens pect● clypeus tela maligni repellens, gladius iniquitatem ● angelicas insidias perversae 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● 
Cap. 11.  fail: firma Ecclesia Dei & Christi, nec cadere, nec d●rumpi poterit unquam.  
He affirmeth, Christ constituted three degrees, t● 
Martial epist. ad Tolosanos'. cap. 8. 9  married, widowhood, better, viduitatem in pr●mio maiori, virginity the third, most excellent, an● angelic, tertium excellentem gradum honestatis ● virginitate demonstrate nobis perfectum, & per oni● similem angelicae dignitati. And that it was then vowe● even 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● valerias sponsa Regis terrestris, sed melius sponsa Re●is coelestis, quae per meam praedicationem, virginitatem ●entis & corporis Deo devouerat, gladio decollata. 
Demochar. l. 2 Petr. de Natal l 1. Bed. 16. call. jan. Anton. paet. 1 cap. 19 Guliel. Eisengrencent. 1. part 5. Man●. fast. l. 8. Antonin. part. 1. Petr. de natal. l. 9 Bed. 8. call. nou. Ado. Treu. ib. Volater. l. 3. 16.  That S. Lazarus whom Christ raised from death, bishop of Marsiles, said Mass in the same manner, ● S. Maximus also, both the French Antiquities, ● their sacrifying or massing vestures still reserved ● the Cathedral Church there, are sufficient testimonies: 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 Nuns with her, and S. ●onto 70. Monks in one place, in an other 300. ●o in all other Apostolic Persons in France agreeing in the same only true profession of Religion. For Britain it is evident before, it received christianity before the Scripture of the new Testament was either received, known of, or for the ●ost part written. And yet the Christians here mayed unto Saints, and Angels, for the dead, reue●nced the sign of the cross, & other holy Images, ●d sacred Reliks', said, or heard Mass, and pra●ized other Christian rites and duties, which pro●stants deny to be contained in, or proved by scripture.  
Tertullian living and writing as many testify, ●en Protestants, before Pope Eleutherius time, 
Tertull. l. de praescription. Magdeburg. Centu●. 3. col. 34. c. 4. col. 240. 241. Sutcl. subu. p. 4. Whitg. def. Respon. pag. 96.  ●d witnessing Britain had in his days received ●e faith of Christ even in those parts thereof whe●er the Pagan Romans could never come, loca ●omanis inaccessa, speaketh of the traditions before ●membred, as both his own works, Catholics ●d Protestants prove in these words: Tertullianus ● genere de doctrina suae aetatis inquit eam consentire cum Ecclesijs Apostolicis, eamque consensum & c● cordiam communem esse omnium Ecclesiarum in Europ● in Asia, & in Africatestatur: That this the doctrine his time did agree with all Apostolic Churches: tha● was the common consent and concordance of all ● Church's in Europe, in Asia & in Africa. And thou● we assign a somewhat later time to Tertullian, others do in the later end of the second age, ● when he so confidently and generally assigns this common consent of all Churches of Britai● France, Spain Italy all Europe Asia and Afri● in these holy Christian doctrines thus impugned Protestants, having therein the consent of all A●stolik Churches, we must needs say, whether t● were received, and professed from Scriptures, Traditions, being long before any general Councils kept, by the general confessed rule of the uthers and Protestants before, they must need● delivered by authority of the Apostles: non ● authoritate Apostolica traditum certissimè creditur●  
And the first receiving of the holy Scripture● Britain which we find in Antiquities, was in ● time of Pope Eleutherius, and from the Church Rome, the same Catalogue of Scriptures it t● used and still useth, as we find in the epistle 
Eleuth. Pap. epist. ad Lucium Regem Britan. Godwin. Convers. of Brit. in epist. Eleuther. Stow. hist. Romans.  that holy Pope to King Lucius: suscepistis n● miseratione divina in Regno Britaniae legem & fi● Christi. Habetis penes vos in Regno utramque pagin You have there in your Kingdom both testaments our Protestants translate it, or, both parts of Scripture   

THE THIRD CHAPTER.  
The 7. 8. 9 10. Articles examined; and wherein they differ from the present Roman Church, condemned by this first Apostolic age.  
HAVING thus absolutely, and at large confuted and overthrown by the Apostolic ●ge, the last Article, the erroneous ground of all protestant Religion, we may be more brief in ●he rest, being all at the least generally confuted ●nd overthrown in their false foundation, so de●royed. And until we come to their 11. Article ●tituled: of the justification of man: It may be que●ioned, whether any of them doth in common, and probable construction, and meaning, oppose the ●oman Church or no. And for the two next, the 7. ●nd 8. Articles, it is most certain and evident, the ●rst of them being entitled: of the old testament, only ●acheth, The old Testament is not contrary to the new. ●nd the other styled, of the three Creeds, is in t●e ●me condition, only affirming, The three Creeds, ●icene▪ Creed, Athanasius Creed, and t●●●●hich is ●mmonly called the Apostles Creed, ought throughly ● be received and believed. But the reason hereof, ●hich thus they yield: for they may be proved by most ●rtaine warrants of holy Scripture, is both before confuted, & very frivolous, for neither is the Scrip●re the complete Rule of Religion, neither was ●e Scriptures of the new testament written, when ●e Apostles delivered their Creed, to the Church, ●or the Scriptures agreed upon, until after both ●e Creeds of the Nicene Council, and Saint Athanasius were generally received and profess by all Catholics, as is already made manifest, eue● by Protestants themselves aswell as other Author of more worthy credit. The next Article is entitled: of Original or birth sin. And was expresse● concluded by them against the Pelagians, denyi● original sin in man, as they expound themselu● naming the Pelagians, and their heresy there, wi● a confutation of it in their proceed, holdi● that Original sin in those that be not baptize● deserveth God's wrath and damnation. Yet in the l● and concluding words of the Article, their phra● of speech hath perhaps given occasion to some p●ritane Novelists, to think they held as these m● Caluin and such do, that concupiscence without assent is sin, The words be: Although there is ● 
Artic. 9 supr.  condemnation for them that believe, and are baptise yet the Apostle doth confess, that concupiscence & l● 
Thomas Rogers in Articul. 9 Confess. Helu. 2. c 9 Saxon. ar. 2. 20.  hath of itself the nature of sin.  
A Puritan glosser upon this place saith: Con●piscence, even in the regenerate, is sinn●. Among fo●t●ene Protestant Confessions he citeth but two f● his opinion by his own exposition, And so save to one by his own argument of Protestant authority, he is deceived. And the Puritan Helvetian ●sembly 
Protest. Engl. Art. art. 10. Caluin. lib. 1. Instit c. 5. l. 2 c. 2. & 3. & a. lib. l 3. c. 3. Antony's Wotton. against D. Bish pa. 112.  ruled by calvin, holdeth this besides t● other error, which our English Protestant's de● in their next article, that man hath not free will ● do well, or fly sin. And he plainly confesse● that all the primative Fathers, sufficient for t● purpose, are against him, holding concupiscent without assent to be no sin. Omnium sentent●● So do our English Puritan also, which hold th● error, acknowledge, and it is apparent even ● ●e words of this article before related, that the En●ish Protestants do no otherwise term concupiscence sin, then materially as the Apostle doth, ●hose only authority they use in that matter, and ●ot properly and formally, as sin is truly and ● right sense used, and taken, having liberty and ●nsent of mind annexed unto it; otherwise In●nts, Idiots, frantic mad men without judgement, and men sleeping, doing the material part ● things sinful, should also sinne: or if the flesh of ● self, the vegetative or sensitive power abstra●ing from reason could sinne, creatures only hang being, vegetation, and sense might and should ●nne, equally, as those that be reasonable: Beasts, ashes, fowls, plants, herbs and trees would be ●oth capable and guilty of sin.  
And our English Protestant's in their commu●on book of as great credit, and approved by as ●reate authority with them, and their Religion, as ●ese articles, acknowledge that the baptised are dead 
Communion Book Titul. ministrat. of public Baptism. And Catechism.  ● sin. And the whole body of sin is utterly aboli●ed in them. They promise and vow to for sake the ●uill, and all his works, the carnal desires of the flesh, ●d not to follow, and be led by them, obediently to ●epe God's commandments.  
Therefore I dare not say, that the Parliament protestants of England do, or by their religion ●ould profess, that condemned error, which holds concupiscence without assent to be truly ●nne. And all ancient expositors of holy Scrip●re both of the Greek, and Latin Church, do ●pounde the Apostle in the place insinuated in ●is Article, to speak of sin only materially, & ●ot properly when he termeth concupiscence by ●at name.  
This is confessed by the professors of this srour before, and the name of the Fathers are needless, and too many to be cited in a confessed cau● And we have the Catholic doctrine in t● point delivered and taught by Apostolic men ● this age. Saint Ignatius proveth, that concupcence without assent defileth not: cum nulla in v●● 
Ignat. epist. ad Ephes.  sit concupiscentia, quae vos inquinet, & supplicium ●ferat, profectò secundum Deum vivitis. And Rab● Moses Hadarsan proveth the same, for the true b● leeving jews: & quod iam scriptum est: & ad te c●cupi scentia 
Rabbi Mos. Hadar. ad ca 4. Gen.  peccati, scilicet, quod est figmentum mal● iugiter concupiscens, & affectans, & tu dominabe● illius, hoc est, si volueris praevalebis adversus eum. A● all the holy writers of this time affirm 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 common experience, judgement and agreement of a● arising both without and against the will and ● berty of man.  
First Saint Ignatius who hath so plainly testified before, that concupiscence not consented vnt● doth not defile, and so cannot be sin, proveth als● abseruationi proponitur vita, mors obedientiae & si●guli 
Ignat. epist. ●d Magnesian.  qui hoc aut illud elegerint in eius quod inu●ner● locum abituri sunt: fugiamus mortem, & eligamus v●tam, That to sin or not sin, to have life ● death, is in the power and will of Christians. A● again, most plainly that sin 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Saint Clement disciple and Successor to Saint ●eter the Apostle speaketh as plainly, or rather ●ore, both in Saint Peter and his own words & opinion and all true believers: liberi sumus arbitrij, 
Clem. Rom. epist 3.  ●uia liberum est animo, in quani velit partem declinare ●dicium suum, & quam probaverit, eligere viam, con●at evidenter inesse hominibus arbitrij libertatem. And 
Recognit. l. 3.  affirmeth plainly, that they which should deny freewill in man, consequently should say that God could not judge and condemn men for any ●inge termed sins: all civil courts, laws, and ●ustice should cease, there should be no goodness ●o wickedness no sin, no virtue, nor God at all. Quomodo Deus iudicat secundum veritatem vnum●uemque pro actibus suis, si agere aliquid in potestate ●on habuit? Hoc siteneatur, convulsa sunt omnia; fru●ra ●rit studium sectandi meliora: sed & judices saeculi ●ustra legibus praesunt, & puniunt eos qui malè agunt: ●on enim in sua potestate habuerunt ut non peccarent. ● ana erunt & jura populorum, quae malis actibus poenas ●atuunt: miseri erunt & qui seruant cum labour iusti●am: beati verò illi qui in delicijs positi cum luxuria & ●celere viventes tyrannidem tenent. Secundum haec er●o nec iustitia erit, nec bonitas, nec ulla virtus, &, ut ●vis, nec Deus. Est ergo in potestate uniuscuiusque, quia 
Lib. 4.  ●beri arbitrij factus est homo, utrum nobis velit audire ●d vitam, an daemonibus ad interitum. And defineth free●ill to be an essential and unseparable power of ●he soul of man, to yield to whatsoever acts it ●ill: Arbitrij potestas est sensus animae habens 
Lib. 3. Dionis. Areopag. Eccles. Hierar. cap. 2. l. de diu. nom. cap. 4.  ●irtutem quam possit ad quos velit actus incli●ari.  
Saint Denis the Arepagite is plain of the same opinion, and calleth that which we commonly term freewill, electivalibertas, elective liberty, a● that man hath such power in himself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Rab. Moses Hadars. ad c. 4. Gen. Rab. Akiba in capitul patrum. Philo. l. quod Deus sit immutabilis. Rab. Moses Fil. Maim. epistola adu. Astrologos. joseph. Alb. fund. tract. 1. c. 9 Rab. judas in capitul. pa. Clem. Rom. l. 3. Recognit. los. lib. 13. Antiq. c. 4. Epiph. l. 1. Tom. 1. cont. haer. c. 16. de pharisaeis. Plutarch. l. 1. de placitis Philosophorum cap. 27. Clem. Alex. l. 5 stromat. part. ante f●n.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This was the constant and received opinion, ● doctrine both of jews and gentiles also: for t● first, their Rabbins, Rabbi Moses Hadarsa● Rabbi Akiba, Philo, Rabbi Moses ben-Maimo● josephus, Rabbi judas with others do abundantly prove it. So doth Saint Clement reciting the ●stimony of Simon Magus, professor of the aduer● error, confessing it was the received doctrine ● the jews, though he singularly denied it. Sim● Magus inquit ad P●trum: quoniam Hebraeis ista ma●dantur, velut rectè scientibus Deum, & opinantib● quod unusquisque in suo arbitrio habeat agere ● de quibus iudicandus est; mihi autem ab illis discrep● sententia.  
josephus, Saint Epiphanius and others pro● the same, and put such jews as held otherwise i● the number of heretics. So Plutarch, Clemens Alexandrinus and others prove of the Gentiles testifying how Heraclitus was singular among them▪ for the contrary error, & Plato proved inuincibl● the truth of the Christian Catholic doctrine i● this point, otherwise, God should because of sin which he possibly could not be. Liberum autem arbitrium Plato per haec ostendit: virtus autem non par● alterius dominio, quam prout unusquisque vel honoraverit, vel despexerit, erit eius particeps. Eius qui elegerit, culpae non potest in Deum causa conferri: Deu● enim nunquam est causa malorum.  
Thus generally and confidently the doctrine o● free will was received and professed in this first ag● in the same manner as the present Roman Church ●w doth, approving and requiring also the neces●y of grace, and not excluding it, as the Pelagian ●retiks first did, some hundreds of years after, and ●t making men's actions meritorious, but as they ●ere assisted by grace. Nihil meritis vestris ascriba●, 
Martial. Epis. ad Tolosan. cap. 22.  quasi non egentes Dei gratia: quia sine Deo nihil po●tis facere.  
And in this sense the Protestant Article of free●ill receiveth this doctrine, & their writers admit ●in these Terms: we deny not, that it is in the power 
Wotton defence of Perk. pa. 67. 68 65 88 90. Covel. def. of Hooker. p. 35.  ● man, to make choice of life, we acknowledge, that the ●ult is in every man, that is not saved. We say with Au●n both in words & meaning that true Religion neither ●nies free will, either to a good or bad life. As S. Ber●ard saith, there is a threefold freedom, from necessity ●om sin, 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 own nature, and hath ●wer over itself. That freedom by which the will of ●an is named free is the first. And thereof we dare say, ●at the wicked want not the freedom of will.  
Thus they writ publish and approve with their authority to be the doctrine and allowed opinion ●f English Protestants in this matter. Our prima●ue Christian Britan's of this first age could neither ●earne of their first Apostles, and Fathers in Christ, ●or profess any other doctrine, or opinion in this ●oint: for Saint Peter being the first founder of ●heir Church, and faith, could deliver no other in ●his matter to them, than he had taught at An●ioch, and Rome, and recommended to his two glorious Successors S. Ignatius and S. Clement in ●hose two highest Apostolic Sees.  
And Saint Clement either preached here in Britain, or as he expressly delivereth, by cha● 
Clem. Rom. epist. 1.  given, and committed to him by Saint Peter, ● send learned Bishops into all these western p● where Saint Peter had not ordained such bef● And for Saint joseph of Aramathia and his h● company, who made free choice and election, ● the love of Christ, to forsake country, kindred ● all temporal goods, and travail so many th●sands of miles into the end of the known wo● to live and dye there, in such austerity and S●ctity of life as they practised living here, they m● of necessity, be professors, as they were renown Examplars in this business. And that the Brit● 
Tertul. l. de anima c 20. 21. l. 2. adverse. Murc. c. 5. 6. 8. de epiph. ortat. de constit. cap. 2.  then generally that were converted, 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 Apostolic Churches, Europe, Asie, and Africa agreed the● in. And it so continued ever in Britain in su● manner that afterwards Pelagius the heretic ●tolled it to much, and was therefore both by B●tans and all other Catholics condemned and d● tested for an heretic, for so enabling it, without assistance of grace. All writers, Catholic and Protestant's thus agreeing.   

THE FOURTH CHAPTER.  
The 11. Article, of the justification of man, examined, and condemned by the Apostolic Fathers of this first age.  
THEIR next 11. Article is entitled: of the i●stification of man: and expressed in these words ●e are accounted righteous before God, only for the ●rit of our Lord, and Saviour jesus Christ, by faith, ●d not for our own works, or deservings. Wherefore ●at we are justified by faith only, is a most whole some ●ctrine, and very full of comfort, as more largely is ex●ssed in the homily of justification.  
This is the whole article, and the doctrine there●, that we are justified by faith only, is before ●ndemned by Saint Ignatius and the Apostolic 
S. Ignatius epist. ad Ephes.  ●ctrine of this first age, affirming, that faith is ●ely the beginning of man's perfection or justice, ●d charity doth perfect it, without which a man ● not justified. Principium vitae fides: finis eius cha●as: haec autem duo quoties in unum coeunt, Dei ho●nem perficiunt. He saith also, that sins be taken way by alms, and faith, and not by faith only, ● this article speaks. Eleemosina & fide expiantur ●ccata. And though a man be otherwise faithful, 
Ignat. epist. ad Heron.  ●steth, liveth in virginity, worketh wonders, and ●ophecieth, yet if he keep not the constitutions ●f the Church, he is to be esteemed as a wolf ●mong sheep. Quicunque dixerit quippiam praeter ca ●uae constituta sunt: tametsi fide dignus sit, quamuis ●iunat, quamuis in virginitate degat, quamuis signaedat, ●uamuis prophetet, pro lupo illum habeas qui sub ovina ●elle exitium pestemque adfert ovibus. All men agree, saint Ignatius was a true believer, yet writing to 
Ignat. epist. ad Philadelp.  ●he Philadelphians, he confesseth he was not thereby sure of his salvation, as Protestants say they are, ●ut desired to be perfected by their prayers. In Do●ino jesu vinctus, necdum perfectus sum, sed precatio vestra ad Deum me perficiet, ut id consequar, ad quod vocatus sum. He professeth that he believed in Christ, as he ought to do, yet desired to be justified by others prayers. jesus mihi pro Archivis est; q● noll. audire, manifesta pernicies est. Illibatum mihi ● archiwm, crux eius, & mors, & resurrectio eius, & fi● horum, per quae cupio iustificari precationibus vestris.  
True it is Saint Ignatius citeth and approve that saying of scripture, justus ex fide vivit, the i● man liveth by faith, which the Protestants make● a ground of their error, in this question, but he ●ueth not that prerogative unto it, which they do● either to justify only, or at all, but to be necessary to justification, as all true Catholics confess, & th● no man can be justified without it, neither doth ● mean the Protestants pretended presumption faith, or such as is singular to any sect, but the common faith of the universal Church of God; y● in the same place ascribeth justification to constant in goodness, doing and suffering for the love ● God, and loving him above ourselves and a● other things. Nihili pendo supplicia haec, neque ta● facio vitam meam, ut eamplus amem quam Dominu● Quare paratum me offero igni, feris, gladijs, cruci, du● 
Epist. ad Tarsenses.  modo Christum 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 preaching thereof, one Church founded by the Apostles in a● the world, where the professors live in one unity have one altar, one sacrifice: una praedicatio, & v●na fides, & unum baptisma, & una Ecclesia qua● 
Epist. ad Philadelph.  suis sudoribus & laboribus fundarunt Sancti. Aposto● à finibus terrae usque ad fines in sanguine Christi: v● oportet ut populum peculiarem & gentem Sanctam, om●ia perficere concordibus animis in Christo. una est caro ●omini nostri jesu Christi, unus illius sanguis, unum ●tare omni Ecclesiae. And yet the true universal, and catholic faith which all Protestants and parti●lar sectaries do want, though it is so necessary ● salvation, that no King, Prince, Prelate, Poten●te or whosoever can be justified and saved without it, yet of itself, without hope, charity, and love ●f God and our neighbour, which bringeth all ●ood unto us, and the keeping of God's commandments, such faith, neither saveth, nor justifieth. ●emo erret, nisi crediderit jesum Christum in carne ●nuersatum, & crucem illius confessus fuerit, & pas●nem 
Epistol. ad Smyrnen.  & sanguinem quem effudit pro mundi salute, ●n assequetur vitam aeternam, sive Rex fuerit, sive Sa●dos, sive princeps, sive privatus homo, sive Dominus, ●e seruus, sive vir, sive foemina. Qui capit, capiat, qui ●dit, audiat. Locus, dignitas, divitiae 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 nowm do vobis, ut di●atis vos mutuo. In his duobus mandatis pendet tota ● & Prophetae. Saint Clement teacheth the same ●ctrine, assuring us, that Christ was so fare from ●ching, that man is to be justified only by faith, ●he law of the gospel, that he tieth us to more ●ct laws, and commandments then under the ●e of Moses. Qui tunc homicidium interdixit, nunc ●am iram t●nere concitatam: qui tunc adulterium, nunc pravam quoque cupiditatem: l●gem natural●m ●sustulit, 
Clem. Rom. l. 6. constit. Apost. cap. 23.  sed confirmavit. Qui dixit diliges proxi● tuum, idem in Euangelio ait renovandi gratia, ma●tum nowm do vobis, ut diligatis inuic●m. And ●ching the way and means, how we should ● made friends with God, and so be justified, heals us, that this friendship is to be procured by ●uing well, and obeying his will, which is the la● all living men. ut tendamus ad amicitiam Condit●amicitia 
Clem. Rom. l. 1. recognit.  autem efficitur benè vivendo, & vol●● eius obediendo, quae voluntas omnium viventium ● est.  
The like hath Saint Martial, utterly condoning all such presumption as is in the preten● Protestant justifying faith, teaching, and direct● to obey the will of God, in holy words, and g● works. Vobis est testis scutator renum & cordiu● eius 
S. Martial. ep. ad Tolosan. cap. 17.  obedientia nihil arroganter, nihil superbè, nih●● merè praesumere, sed tanquam pusillus grex Dei ● luntatem eius adimplere studete, in verbis Sancti● operibus honis. Where we evidently see that ● will of God is not fulfilled, nor justice wrought only faith, but holy speaking, and doing g● works.  
Saint Denis the Areopagite saith, that ● knew well, and therein agreed with the di● Scriptures, that every one was to be rewarded 'cording to his worthiness, or deserving. Probè● 
Dionies. Areo. Eccl. Hierar. cap. 12.  scriptis divinis assentiens, unumquemque prae● accepturum pro dignitate. And addeth, that every shop or learned Priest being the Interpreter o● nine things, doth learn from holy Scriptures, ● everlasting life and happiness is with most ● measure given unto men according to their doting, and merits. Divinus Antistes, interpres diui●orum iudiciorum, didicit à scriptis quae divinitùs pro●ita sunt, clarissimam divinamque vitam pro dignitate ●c meritis, iustissimis lancibus tribui.  
Saint Polycarpe in his Epistle, which Saint 
Irenaeus l 3. c. 3. Euseb. l. 3. hist. c 36. Polycarp. epist. ad Philipp.  ●eneus, Eusebius, and others cite and approve, doth distinguish faith and justice, in Christians, and showeth that holy men that are saved, obtained ●lory, by such distinct justice and sufferings for Christ. High 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 unto them, for such justice, and sufferings.  
Saint justine in his public Apology, for all 
justin. Apol. 2 pro Christianis ad An●on. Pium Imper. post med.  Christians to the Emperor, protesteth, that all ●ood Christians ever 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 Catholic Religion was pro●essed and practiezed here also, it is evident, being ●he universal doctrine and profession of the whole Catholic Church, as before appeareth. And for ●hat this Kingdom being so remote a nation ●rom Jerusalem, Rome, Antioch, and other chief places, where Christian Religion then most flourished, and those glories of the world whose authorities I have cited, and such others as then flourished, ●ust needs receive their faith from them, and ●hence, and be of the same mind and opinion with ●hem herein.  
And to examplify only in particular in th● which our Protestant antiquaries confess to h● been Christians of or in this nation in this ag● Saint Beatus a noble Britan, Saint joseph of ●romathia who buried Christ, and his holy companions, which conversed with the Apostles, and t● 
Speed Theatre of great Britain li. 6. Pantal. de vir. Illustrib. German. Antiquitat. Glast. tabulis affir. Guliel. Makn. l. de antiq. caen. Glaston. Cupgr. in S. joseph Arom.  Apostolic Doctors remembered they thought ● faith only to be it by which men were justify as these Protestants hold, but lived in most strict ● penitential life, all their days, in watchings, fasting and prayers, so serving God, the bless● Virgin Mary, with other Saints, and Angels. V●gilijs jeiunijs & orationibus vacantes, Deo & Be● Virgini devota exhibent●s obsequia. Their reueren● which they used to the holy reliks', which th● brought with them, spoken of before, and to t● cross and other Christian Images, there building ● chapel in honour of the blessed Virgin Mary, ● the admonishment of S. Gabriel the Archangel Archangeli Gabrielis admonitu, their poor, chast● and obedient religious life, foresaking all, eu● their wives, Saint joseph bringing his wise i● Britain as these antiquities say, and leaving h● and all worldly comforts for the love of Chris● prove sufficiently unto us, they were not of o● Protestant profession, that only faith did justify and that there was no justice, merit, or reward b● and for good works, holiness and perfection ● living well.   

THE V CHAPTER.  
The 12. Article examined, and in whatsoever differing from the present Roman Church, condemned by the Apostolic age. So of the 13. and 14. Articles.  
AND by this, their next article also is plainly confuted: the title thereof is: of good works: and the whole article as followeth: Albeit that good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgement: yet are they pleasing & acceptable to God in Christ, and do springe out necessarily of a true and lively faith, in so much that by them a ●iuely faith may be as evidently known, as a tree discerned by the fruit. For it is evidently proved before, that good works done in grace, do justify, by the common doctrine and practice of this Apostolic time, or else man could not possibly be justified at all, but notwithstanding the incarnation, ●abours, and passion of Christ, man should still be without justification and remain in sin, and unjustice: for all have agreed, that faith alone or only, doth not justify: then if we take justification away from our holy Christian Sacraments, which be good works, and from all other good works, as this article doth, and the other before likewise did, Christians have no means to be justified, either by good works, or without good works. 
Petrus contion. apud S. Clement. l. 6. Recog. & l. 1. Recogni●▪   
And besides that which is said already, in this matter, and reason convinceth so, Saint Peter the Apostle in his public sermon, and Saint Clement the Register and publisher thereof, do 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 saved, neither justified, for the just shall be saved: ita pervenire 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 Baptismum per omnia necessarius est: Iniusto, ut peccatorum q● gessit in ignorantia remissio concedatur. Cum regenertus fueris per aquam, ex operibus bonis ostende te in ●militudinem eius qui te genuit patris. Agnovisti eni● Deum, honora patrem: honour autem eius est, ut ita v●uas, sicut ipse vult. Vult autem ita vivere ut homi●dium, adulterium nescias: odium, avaritiam 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● find that man is justified by sacramental & oth● good works, keeping Gods commaundemts, avoiding all mortal sin, and embracing virtue, a● this obligation is imposed upon all Christians, a● by them to be effected, and performed, and without such perfermance they are not justified.  
And Christ will give to every one according as 
Clem. l. 6. const. Apost. c. 30.  they have deserved or merited. Mortuos est excitaturus, mundo finem impositurus, & unicuique pro meritis tributurus.  
Saint Denis the Areopagite, besides that which he hath testified before, proveth the different degrees of glory in heaven, some more glorious than others, as the Scriptures are plentiful in the same, because the good works and merits of some, in this life are greater and more than others. Ostendit 
Dionysius Areop. Eccles. Hierarch. c. 3.  cunctos in regeneratione illas consecuturos sorts, ad quas hîc vitam propriam direxerunt▪ puta, si deiformem quis hic & sanctissimam egerit vitam, quantum viro possibile est Deum imitari, divina 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 entitled: of works of supererogation, is also confuted; their next and 13. Article styled, of works before justification, being rather a question in natural or moral Philosophy, then Theological, and to be handled in Christian Religion, and so more fit to be omitted then handled in this treatise of religious Controversies, though it be not wholly sound in Philosophical proceed. That the 14. Article is already condemned, will be plain by the recital of it in these words: voluntary works, besides over and above God's commandment, which they call works of supererogation, cannot be taught without arrogancy, & impiety.  
This is evidently contradicted and condemned by Saint Denis, Saint Clement, and Saint Ignatius before, proving different degrees of glory in heaven, answering the diversities of men's merits on earth, assuring, that they which have not liue● in such perfection as others have, and they als● might have done, yet keeping the precepts, an● doing things commanded shall be saved, and s● are justified, though they have not wrought su● works of counsel only and perfection, as many more holy have done, and therefore are rewarde● with greater joys and honour, as both the Scriptures & Apostolic Fathers of this age are plain i● many places. And the pretended reason which the● only yield in this article in maintenance of the● error, is both ridiculous, and heretical, being this for by them men do declare, that they not only rend● unto God as much as they are bound to do, but that they do more for his sake, then of bound duty is required whereas Christ saith plainly, when you have done ● that are commanded to you, say, we be vnprofitabl● servants.  
This first is ridiculous, and proveth nothing t● the question of works of perfection, not commanded, and their eminent and singular reward but only of the commandments, and things o● duty, which Catholics say (more than Protestant's ordinarily do) are to be done and performed under pain of eternal damnation. It contradicteth their own doctrine, which usually granteth there ar● both precepts, and counsels in Scripture, as o● voluntary poverty, chastity, obedience and such others, which no sect of Protestants performeth, and yet they speak much of their justification o● righteousness in this life, and salvation after. That it is heretical and condemned the old Apostolici, heretics, some Pelagians and others, and their condemnation for it, will witness from the beginning, ●s both Saint Ireneus, Saint Epiphanius, Saint 
Epiph. heres. 61. Augustin. haeres. 40.  augustine with such renowned writers and our protestants themselves do prove. Apostoli affirma●abant non posse saluari eos, qui non viu●rent in caeli●atu, ac paupertate more Apostolorum.  
The heretics called Apostoliks' did affirm that those ●hich lived not unmarried and in poverty after the ●anner of the Apostles, could not be saved. The Eucra●tae 
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.  Scholars to Tatianus were drowned in the ●ke heresy: docuerunt omnes Christianos debere à nup●ijs abstin●re, & caelibes vivere, & sic continentiam ●olebant esse praecepti & non consilij. Hierax and his Hieracitae maintained the like, excluding all married Christians from the Kingdom of heaven. Non admittit nuptias, concessum est ait, in veteri testa●ento, nuptias contraherc, verum à Christi adventu, ●on amplius nuptias admitti, neque posse ipsos possidere ●egnum caelorum. Some of the Pelagians also held, ●hat no man could be saved, except he sold all he ●ad, and gave it to the poor: neminem saluum esse 
August. epist. 89.  ●osse, nisi omnia venderet & daret pauperibus, quasi ●on consilium, sed praeceptum hoc esset. As if this were ●ot a counsel, but a commandment. Which the Protestants thus also plainly confess: in these 
Covel. def. of Hook. p. 52.  points all have not holden the same opinions; some thought the counsail●s to be of the same necessity with precepts: as those heretics called Apostolici. Thus with public approbation, And yet this article in the reason it would make, falleth into the same heresy, plainly affirming that whatsoever work of piety or perfection is, or may be wrought, or done in this life, virginity, chastity, voluntary poverty, obedience, or what such soever, none excepted, in this their doctrinal decree, all men are beunde to do, they be bound in duty, they are commanded. And so ● married men or women, none that be rich, no● that be in authority, and rule spiritual, or temp●rall, King, Prince, Prelate or whosoever, t● live not in virginity, and chastity, forsake not ● for Christ's sake, and follow him, as the Apostle and such did, or live not in professed obedient which no Protestants do, or ever did, can possib● be saved by the express conclusion of this artice leaving no place or hope of salvation for any of th● religion, which hath utterly to their power abandoned all such holy estates and conditions of perfection. When Christ himself and his Apostles, a● the Apostolic writers of this age have taught ● otherwise, that the keeping of the commandments is sufficient to bring men to salvation, a● there be other perfections of counsel, and not necessity, bringing greater glory, and reward ● heaven. Si vis ad vitam ingredi serua mandata. A● 
Matth. c. 19  illi jesus, si vis perfectus esse, vade, vend omnia q● habes, & da pauperibus, & habebis the saurum in coel● & veni s●quere me. De virginibus praeceptum Domi● 
1. Cor. cap. 7.  non habeo, consilium autem do. Qui matrimonio iung● 
Matth. 19  virginem suam, bene facit, & qui non iungit melius f●cit. Sunt eunuchi qui seipsos castraverunt propter regn●● caelorum, qui potest capere capiat  
That these holy estates of perfection besides th● keeping of the commandments, were professed▪ 
Ignat. epist. ad Philippen. ep. ad Philadelp. epist. ad Smy. epist. ad Polycarp. Dion Areop supr. Ignatius ep. ad Heron.  exercised and honoured in this age, I have proved before, by the Apostolic writers then, Saint Ignatius, Saint Denis, and others. And in his epistle t● Saint Hero these holy virgins are styled the precious jewels of honour unto Christ. Virgin's serua v● pretiosa Christi monilia. Saint james in his liturgy takes honourable mention of the livers in mona●eries 
Dionysius Areop. Eccl. Hierarc. c. 6.  in such condition. Proijs qui in virginitate & ●stitate in monasterijs degunt, Dominum oremus. S. ●ionisius giveth unto them the greatest titles of ●onour perfection & holiness, which this life can ●ue, and next to God himself. Ordo monachorum ● exactissimam perfectionem divina ratione subuehi●r. Vnde sancti patres nostri divinis eos appellationibus ●nt prosecuti, partim Therapentas, id est, cultores à ●cero Dei famulatu, atque cultu: partim monachos, ab ●diuidua & singulari vita appellantes, ut quae illos ●nctis divisibilium complicationibus in divinam & ●eo gratam monadem perfectionemque promoveat. The ●der of monks by a divine manner is exalted to the most ●act perfection. Whereupon our holy predecessors called ●em by divine names, partly Therapents, that is wor●ippers, for their sincere serving and worshipping of ●d, partly also naming them monks for their individual ●d singular life, exalting them to an heavenly perfe●ion and acceptable unto God.  
Antiquaries reckon Saint john Baptist, greater ●en whom by the testimony of Christ himself ●e best witness, no man was who was only man, ●er natos mulierum n●n surrexit maior Ioanne Bap●ta, his chastity, contempt of the world, poverty, ●d austerity of life was a profession, lesson, and pa●ne of this perfection. We may reckon such both ● Scriptures, and histories, all the Apostles, which ●r the love of Christ forsook all, and followed ●m in holy chastity, pains, penance and auste●y of life, so long as they lived. And this was not agular and peculiar unto them, but a thing almost common to very many Christians besides the apostles, and properly named disclples, selling their possessions and giving away their wealth, & Ric● of this world, to serve God in more perfection, a● to be made rich in heaven, and were honoured m● for so doing, as the holy Scriptures and the m● worthy writers prove. So at Jerusalem: omnes ● 
Act. c. 2.  eredebant, habebant omnia communia. Possessione ● substantias vendebant, & dividebant illa omnib● prout evique opus erat. Habentes gratiam ad omnem p●bem. So at Alexandria under Saint Mark, as Ph● then living & seeing it, Saint Hierome and oth● witness. Philo disertissimus judaeorum, videns ●lexandriae 
Philo l. de vita contempl. Hieron. l. de Script. Eccl. in Marco Euangel. Clem. l. 1. recogn. & in ep. praesertim. S. vita communi. Vrban. Papa ep. decret. Robert. Barnes. in vit. Pontif. Rom. in Vrban. 1. Ignat. Epistol. ad Philadelp.  primam Ecclesiam adhuc judaizantem, 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 until Pope V●banus time, as Saint Clement and Saint Vrba● write, and after as others prove. And our Protesta● antiquaries consent, affirming that Pope Vrban● concluded and decreed in his time: fundos ultrò ●clesiae oblatos, accipiendos esse: praedia debere esse com●nia, proventus vero viritim inter clericos distribu● dos esse iussit. S. Ignatius speaking of the honour and nobleness of chastity, and how it was kept ● clergy men, exemplifieth in the Church of Ro● Antioch, Ephesus, of Crete: and instanceth in the Apostolic Bishop, Saint Timothy, Saint Tit● Saint Euodius, and Saint Clement, joining the therefore in dignity with jesus the son of Na● Melchisedech, Heliseus, jeremias, and Saint Ih● Baptist the most renowned, and greatest Sain● utinam fruae vestra sanctimonia, ut jesu filij N● ut Melchi sedech, ut Helisaet, ut Ieremiae ut Bapti● ●nnis, ut Timothei, ut Titi, ut Euodij, ut Clemen● qui in castitate exegerunt hanc vitam.  
That this holy chaste and religious conuersa●n was also used among the Philadelphians to ●om he thus wrote, is plain in the first cited ●rds, utinam fruar vestra sanctimonia, ut jesu filij ●ue: comparing them in this point to those glo●us Saints of the old and new testament, among ●om S. John chrysostom and S. Hierome style 
Chrys. in Mar. homil 1. & homil. de joan. 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. Martyrol. Rom. Bed. usuard. Menolog. Graec. Ignat. Epist. ad Poly carp. Dion. Arcop. lib. de Eccl Hier. c. 6  ●hon Baptist the most holy, monachorum principem ● prince of monks. S. Gaius, or Caius called also the 20. chapter of the Acts of the Apostles Der●s, was a monk, as Saint Denis in his Epistle him, and others testify. So was Saint Demo●ilus as the same S. Denisis witness.  
The ancient and renowned monastery monaste●n novietense, now named Ebershaime in Ger●ny as the Antiquities of that country prove, was ●t founded by Saint Maternus and Saint Valets fent into those parts by S. Peter the Apostle. ● likewise was the monastery at Trevers by S. Eu●rius directed thither by Saint Peter with the ●e Saints. S. Fronto disciple of S. Peter also lived ●h. To others religious in a most desert wilder●se. S. Amator Scholar to S. Martial lived in a ●ke in France still called by his name. Neither ●re many holy virgins and chaste women wan●ge in this sacred state of life in this age remem●d in Antiquities and diverse of them set down ● Gulielmus Eisengrenius and others, even our ●st ancient Martyrologes.  
Saint Ignatius hath told us before that this sa●d state of perfection was ever professed by the ●hops admittance and benediction. So hath S. Denys: divina sanctio eos consecrante quadam in●tione dignata est, saying the divine decree w● And setteth down at large the manner and O● how they publicly renowned the world, profe● 
Georg. Buch. rer. Scoticar. l. 4. c. 35. & l. 6 c. 75. holin. hist. of Engl. and Scotl. in fin. come. Hect. Both. hist. Scot l. 6. Antiq. Glast. Guliel. Malin. l. de antiq. caenob. Glasten. Capg. in S. joseph. & S.  perfection, were signed with the sign of the ● Cross, their hair shaved, their  chaū● they communicated. This Kingdom of Bri● was now renowned with this holy state of paction, and the professors thereof here for thei● cellent piety, and worship towards God call● the old language, Culd●is, Dei cultores, reno● worshippers of God, as all Antiquaries even ●testants themselves acknowledge, continuing ● from the beginning until the year of Chri● they say 943. It was first founded and settled ● by Saint joseph of Aramathia, who buried blessed Saviour, and his holy Associates ● in number at Glastenbury, in the 63. yea● Christ.  
Their regular obedience is sufficiently testifie● all antiquities making S. joseph their Superi● chief or Abbot, proving a regular order and spline among them; so doth the manner of thieving in separated cells, yet often every day at pointed times assembling together in their p● Church to perform their divine office. In di● locis sicut Anachoritae prim● duodecim primit us h●runt, in vetustam tamen Ecclesiam ad divina obs● devotius complendacrebò convenerunt quotidiè.  
Their continued long life there in solitary eremitical manner, without any woman wit● near them, leaving no child or posterity, noth● but desert and desolate cells with signs of t● perfect profession of Christian Religion behi● ●m is sufficient argument of their perpertuall chary in that place and state.  
Their forsaking all they had, riches, country, ●ds, and coming so many thousand miles for ● jove of Christ, into an outward Island of the ●rld, and here to find no other patrimony or ●porall preferment, than a little out cast I'll ●er before Inhabited, and having nothing fit for ● life of man, compassed about with woods, bu●s, and fens, Insula syluis, rubis atque paludibu●●undata, and their Church their greatest riches ●onour only builded by their own labours, of ●ithen wands, call us sufficiently to mind how ●ate their voluntary poverty 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 ● diverse ages.  
Our Protestant's themselves with common count of all of them, which they take to be of sound ●gment, are as they writ with public allow●ce in these words, of this opinion: There is none of 
Prot. of Engl. apud Covel. def. of Hooker pa. 51. 52. 50.  ● sound judgement, in our (Protestant) Church, ●ich doth not think, that willing poverty, humble ●dience, and true chastity, are things very commen●ble, and bring with them great advantage, to the ●e perfection of a Christian life. By these we do more, ●n without these we should. Precepts and counsels▪ ●aue this difference, that the one is of absolute necessity. ●e other left unto ourfree election.  
To cast away wholly the things of the world, is precept of necessity, but an advice of greater perfe●on. He that obeyeth not a precept, is guilty of descrued ●nishment: but he that faileth of those counsels, only wanteth without sin, that measure of perfection. ● is not a fault, not to vow, but to vow and perform praise. He that performs the one, shall have greater g● but he that faileth of the other, (without repentance) ● have certain punishment. Neither is it said, saith S. agustine, as thou shalt not commit adultery, thou shal● kill: So thou shalt not marry, 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 advice, there is left a fr●edome, but where ● is a precept, there is a necessity. Precepts are comm● all: counsels to the perfections of some few.  
The precept being observed, hath a reward, being n● served a punishment: But acounsaile or advice, not obst hath no punishment; & being observed hath a great● 
Theatre of great Britain l. 6 §. 9 Beat. Rhen. hist. germ. Pantal. l. de Vir. Illustr. Stumph. l. 7. de S. joan. Leland. in Arthur. stowe hist. Drayton polcolb. Georg. Buchan. rerum Scoticar. l. ●. c. 65. Holinsh. hist. of Engl.  ward, all our Protestant Antiquaries remember ● greatest honour, all of this nation, which prof● the holy state of life in this age, making them si●larly renowned on earth and glorious in heaue● they testify of our noble Britain Suetonius bo● name & deed called for his extraordinary Sanc● Beatus, blessed.  
They style the remembered Eremites of G●enbury, the Saints of that place, and the pla● their burial in honour of them and such others ●ried there, Tumulus Sanctorum, the grave of Sai● and holy Church yard caemeterium Sanctum to ● day. So they testify of their Successors in that ●mitage, and order, and in other places even v● and after the time of Charles the great Empe● one of them Saint 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 France, & both with learning ●d piety especially evangelical perfection, ma●ing both Britain Ireland, France and Germany unowned. All their writers and allowed public ●lenders keep memory of such, for most holy ●d worthy Saints. Their perpetual and vowed ●ate in such holy perfection, is sufficiently before ●membred by S. Ignatius, and S. Martial with owers who give confirmation unto it.  
But of all others that divine man S. Denis in his ●oke of the ecclesiastical Hierarchy or holy ●der of the true Apostolic Church of Christ, takes of the worthiness and dignity thereof, ●oue all others, priestly order excepted, with the temne manner of their profession: initiandorum 
Dion areop. l. de Eccles. Hirarc. c. 6.  ●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 delivereth, both by the words ●he Bishop which professeth him, and vow of ● that is professed, with all the significative ce●onies in that holy admittance. Stat Sacerdos ● sacrum altar, monasticam imprecationem psalm, ea finitâ, Sacerdos ad eum accedens interrogat ●um, an renuntiet divisibilibus 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 divinae beatitudinis personas inclamans: Exutumque veste omni, aliam induit, & ● sanctis alijs, qui astant, viris ipsum salutans, di●rum mysteriorum participem efficit. And delivereth ● particular and religious signification of every ● of those sacred significant ceremonies, to show ● perfection of that holy state, their coming to● altar, next behind the Bishop, and Priest, their ●fection nearest and next unto them, and above ● others. Their vowed abrenuntiation of wo● things, signifying, and binding them to that paction, from which others without offence are ● Their signing with the cross, protesting morti●tion of all carnal and other not good desires. T● Tonsure declareth their most pure life. Their ●ting of their old, and putting on a new garmen a testimony of their passing from the middle ● of life, though holy, unto a more perfect. A● white vesture in baptism was the sign of s● Innocency. Divisibilium non modo vitarum, v● Imaginationum quoque abrenuntiatio suprema●● monachorum philosophiam indicat, dum in scienti●ratur viventium mandatorum. Est enim (ut dix●) ● medij ordinis, sed omnibus celsioris Idcirco pluri● impunè à medio geruntur ordine, monachis omni● terdicuntur: quip qui unum ipsum ambire debe● ad sacram monadem cogi, itaque ad sacerdotalem (●tum fas est) formari vitam, & ut 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 & unicis ad Dei exactissimam similitudinem proeret. Prioris autem v●stis positio, alteriusque assump●o, migrationem illam à media vita (sacra scilicet) ad ●rfectiorem significat: sicut in divina generatione, pro●otionem indicabat a purgata vita ad contemplantem, ●luminantemque habitum illa vestis candentis immu●tio. And saith plainly that this profession, and consecration, giveth them perfecting grace: porfi●entem eis indulsit gratiam. Which he doth not ●eane, in such manner as Sacraments do ex opere ●erato, by their own efficacy from their divine in●itution, but rather the merit and worthiness of ●e estate so professed, and the forsaking of all worldly things for the love and perfect serving of ●od, which is the greatest love we can show unto ●im in this life, and so perfecteth man towards ●im, and consequently the grace and love of God ● man so duly loving & serving him is showed in ●e measure, accordingly as is entreated of merit be●re, which good works done in grace do carry ●ith them. As Christ himself is best witness, 
Matth. ca▪ 19 Marc. cap. 10  ●hen he saith: Omnis qui reliquerit domum, vel fra●es, aut sorores, aut patrem, aut matrem, aut uxorem, ●t filios, aut agros propter nomen meum, centuplum ac●piet & vitam aeternam possidebit. Every one which ●r saketh house, or brethren, or sisters, or father, or mo●er, or wise or children, or possessions for my name, ●all receive an hundred fold more, and possess eternal ●e. If such perfection and reward is due for lea●ng any of those things for God, They which by ●s grace, vow, and perform the foresaking of ●em all, and all earthly things, for his love and ●uice, must needs be endued with perfect grace, ●erit, and have 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 Protests Article being entitled: of Christ alone with● sin, seemeth by their gloss upon it to have be● agreed upon, to condemn the old heresies of ●nichees, catharan's, Donatists, Pelagians, Marcion● Adamites, and Carpocratians, revived among th● and especially their new sect called the family ● love. For to speak in their own words: S● 
Protestant publ. gloss upon Articl. is Conc. Mileu. c 8. Display tit. 6. Answ to the fam. libera. li. 3. Display. R. 6.  were of opinion, as the Pelagians, and family of l● that they were so free from sin, as they needed n● say, forgive us our trespasses. Which family also ●cheth, how there be men living, as good, and as holy▪ ever Christ was. An error of Christopher vitel● chief ●ld●r in the said family: and that he wh● a familist, is either as perfect as Christ, or else a ● devil.  
These things cannot be applied to any opie held by catholics about the immaculate in●centy & freedom of the blessed Virgin, both fr● original and other sin. And neither this art● nor any other Protestant confession once nam● her, when they treat of this subject, but t● plainly speak of the ordinary sort and condit● of people, especially living in these days, to pr● unto us, that they herein contradicted the na● heresies then reigning among them, as these t● article words be clear: All we the rest, alth● baptised, and borne again in Christ, yet offend in many things, and if we say, (as those named heretics did, and do) we have no sin, we deceive ourselves and ●he truth is not in us. Where they speak plainly of the baptised; and actual sin, & sins: whereas Catholics ascribe that purity of our lady, even from original sin, and before any were baptised, or ●he Sacrament of Baptism instituted.  
And our English Protestant's by their best public 
Engl. Protestant communion book Calendar. 8. Decemb.  warrant and authority expressed and set forth ●n their communion books, do celebrate the feast of her conception as immaculate from all contagion of sin; so likewise they do concerning the nativity of Saint john Baptist keeping and making 
jane 24 supr▪ Prot. catalogue of holy days in comm. book confir. by Parlam.  ●t a great holy day, and the even fasted. Which ●hey could not do without great contradictory absurdity, except thereby they professed they hold ●hat our lady was preserved from original sin, ● Saint John sanctified before he was borne into ●he world. For opinion of either sinful conception ●r nativity rather requireth grief and sorrow, ●hen joy and festivity, which may not be made ●or sin, which is to be lamented and sorrowed ●or, and fare from being rejoiced at, with any ●igne or show of gladness, much less with celebration of public festivities and such solemnities.  
And in the authentical decree of their holy ●ayes, where they thus set down for holy day the ●irth day of Saint john Baptist: The day of the nativity of S. john Baptist, they diverse times call and de●are our lady in their opinion and practice. The ●essed Virgin. Which they never so singularly ●iue to any other man, or woman. And ever to be ●lessed, ever excludeth the misery which is in all sin, no such lamentable estate being able to consist with the least degree of blessedness. Therefore if any Protestant will oppose against this her i● maculate perfection, we have the Angel fro● heaven; testifying she was full of grace and m● blessed of all women, gratiaplena, benedicta in ● 
Ignat. epist. ad S. joan.  lieribus before she conceived Christ. Saint Ig●tius is witness, she was a wonder of perfection, ● often pilgrimage used by holy Christians to v● and honour her when she was yet living. Sunt ● multae de mulieribus nostris Mariam jesu videre ● pientes, & quotidie à nobis ad vos discurrere vole● ut eam contingant, & ubera cius tractent, quae Do●num jesum aluerunt. Et quaedam eius secretiora ●cunctentur ipsam Mariam jesus. And not finding a● like unto her on earth for immunity from all si● and fullness of perfection, calleth her singularly ● least prodigium, & sacratissimum spectaculum. ● heavenly wonder, and most sacred spectacle.  
That she abounded with all graces full of virtues and grace. That it was the common ●nion of credible good Christians, that the na● of Angelical innocency and sanctity was ioy● to humane nature in her. Notificavere 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 herself, that all generate especially of the good, should call her blessed, ● tam me dicent omnes generationes, so it was ● form in this first generation of Christians, ab●nibus magnificatur. In the Mass ascribed to S● james the Apostle she is styled, Sanctissima, imm●lata, 
Missa S. jacobi.  gloriosissima, Domina nostra, Mater Dei & s● ●irgo Maria▪ the most holy, Immaculate. Our most corious lady Mother of God, and ever a Virgin ●ary. In the Mass of Saint Mark the Euange●t 
Missa S. Marci. Manuscr. antiquum Britan.  used anciently in this Kingdom, she is called ●ll of grace, blessed among all women, the excel●ntly most holy unspotted, our blessed lady, Mo●er of God, and ever 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 
Damasc. orat. 2. de dormitione Deiparae. Breviar. Rom. die 18. Augusti. Dionis. Areo. ad Doroth.  ● her death as Saint Damascen and others de●er, ex antiqua accepimus traditione. That all the postles wheresoever then dispersed were mira●lously assembled together, to worship her ●ly body, quod Deum susceperat corpus adorare. S. ●mothy, and Saint Denis the Areopagite, with ●ers, besides the Apostles, as he himself is a ●od witness, were then present. And by all their ●dgments, her holy body after three days of con●uall angelical music in the place of her de●rture, out of this life, was assumpted into heaven, ●e place where her sacred body lay, filling their ●ses with an unspeakable sweetness: ea tantum ●enerunt in quibus fuerat compositum, & ineffabili, ●i exijs proficiscebatur essent odore repleti.  
●ee need not appeal any further to our prima●e Christians and friends: for Mahomet and his 
Mahomet. in Alcoran. Azoar 5.  ●rkes, and Tartars, our greatest enemies, in their ●coran the rule of their Religion, do plainly, to ● everlasting shame of such Protestants or others ●ich malign the Blessedness of this most blessed ●gin, confess, that our blessed lady Mary was ●re resplendent pure and unspotted, than any other were earthly creature continually seruei● God. D. Maria omnibus viris & mulieribus splendidi● & mundior, at que lotior, soli Deo perseveranter students. And further add: there is none borne of t● children of Adam, whom Satan did not touch besides Mary and her son. No woman was ever perf● 
Azoar. 75.  but Mary the Mother of Isa. (So they call jesus) nu● nascitur defilijs Adam, quem non tangat Satan, pr●ter Mariam, & eius filium. Nulla unquam perfect● mulieribus, nisi Maria Mater Isa.  
The Father of Protestants Religion Ma● 
Martin. Luth. in Euang. l. de Concept. Mariae.  Luther delivered the same doctrine for all th● that would be children to such a Father: saying is piously believed that the conception of M● was without original sin, & in the first mom● when she began to live, she was without all fin● Mariae conceptio piè creditur sine originali peccato f● esse. Atque it a in primo momento cum vivere in●ret, omnis peccati expers erat. And saith, that e● from her conception she was full of grace, and having no place for any sin. Maria Virgo ●● 
In Euang. de Annunt. Mar.  animam 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● 
Antiquitat. Glaston. manuscrip tabul. lign. fix. Io. Capgrau. in vit. S. josephi ab Aramathia. Guliel. Malmesbur. l. de an●iq. coenob. Glastonien.  test. That from her conception she was full of grace, whatsoever she did, or omitted was holy and di● she was free from all thing illor sinful. Her ho● here in Britain was so great and timely, that ●● in 31. years of the passion of Christ, and 15. of the bl● Virgins. Assumption, anno post Passionem Domin● cesimo primo, ab Assumptione vero Virgins glor● quinto decimo, S. joseph and his holy company, by ● monition of the holy Angel Gabriel and divine wa● ●ilded here a Chapel unto her honour. It is accounted ●e first Church of Britain dedicated miraculously by ●hrist in honour of his Mother, The Christian builders in ●eate devotion, watching, and fastings and prayers, ●ere served God, and the blessed Virgin, and by the olpe of the blessed Virgin were relieved in their neces●ies. Praedicti sancti per Archangelum Gabrielem in disione admoniti sunt, Ecclesiam in honore sanctae Dei ●netricis & perpetuae Virginis Mariae in loco caelitus ●●onstrato construere. Qui divinis admonitionibus obe●entes capellam consuminaverunt. Et cum haec in hac ●ione prima fuerit Ecclesia, ampliori eam dignitate ●● filius insignivit, ipsain in honore suae matris dedi●ndo. Duodecim sancti praedicti in eodem loco Deo & ●atae Virgini devota exhibentes obsequia vigilijs ie●ijs & orationibus vacantes, eiusdem Virgins, Dei ●etricis auxilio, in necessitatibus suis refocillabantur: ●hus have our most ancient antiquities, both by catholics' and Protestants testimonies.  
The three next articles being thus entituled: The ●. of sin after Baptism: the 17. of predestination, and ●ection: and 18. of obtaining eternal salvation, only ● the name of Christ, do not seem in equal and ●orall construction, even as they expound them●lues, to have opposition, to any Catholic do●rine, but to have been received by them to con●mne newly risen up heresies among them, as li●rtines, deniers of salvation to penitent sinners, ●edestinaries not respecting to live well, upon ●icked presumption of their predestination, and ●ch as affirmed that every man shall be saved, jew, ●urke, Pagan, or whatsoever Infidel, or heretic ●all be saved 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 plainly registered ● set down in those Articles.   

THE VII. CHAPTER.  
The 19 Article examined, and condemned by the same authority.  
THEIR next and 19 Article entitled, of ● Church, is this: The visible Church of Christ, i● congregation of faithful men, in which the pure wor● God is preached, and the Sacraments be duly ministr● according to Christ's ordinance in all those things, th● necessity are requisite to the same. As the Chur● Hi●rusalem, Alexandria, and Antioch have erred: ● also the Church of Rome hath erred, not only in th● living and manner of ceremonies, but also in matters ● faith. Hitherto this article. Whose definition ● description of the Church, if we should allo● we 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 been proved in all Articles befog wherein it opposeth the received doctrine of t● primative Apostolic 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 undoubted ●● Church of the Apostles, and this their age, is, ●● must needs be the true Church of Christ: A● ●eir assertion in the second part of this Article, ●hat the Church of Rome hath erred not only in their ●ing and manner of ceremonies, but also in matters of ●ith, is most evidently false and impudently slanderous: And the open door to infidelity. For if all ●e commanding Churches in the world, Hieru●lem, 
Nicen. Concil. Can. Parliament. ●. of Queen Eliz. Parl. ●. jacob. & 1. Caroli.  Alexandria, Antioch and Rome, as they are ●t down in the first great Council of Nice, and approved by the Parliaments and Parliament Re●gions of Queen Elizabeth, King james, & King ●harles, have erred in matters of faith, as this Ar●le affirmeth, than all other Churches, all being ●biect unto them, have likewise erred. And this ●w Protestant pretended Church not being then wrung up, being no congregation of faithful ●en in that time, nor any congregation, or men at ●, and so neither having the pure word of God ●eached, nor Sacraments duly ministered, 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 own rule and judgment be the true visible Church, or any ●ember, piece, or part thereof. That true prima●e and Apostolic Church teaching by all Priests ●d Clergy men, it had, both to the congregation ● faithful men (to use these men's phrase) con●rted, and to others yet not Christians, all those ●cessary articles, hitherto examined, contrary to ●otestant Religion, when the only want of any ●e of such necessary things, by their own definite 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 ministering 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 mind quite crosseth wi● Christ's Institution, and the continuance, and visi●lity of his Church, which both that article of the● Creed, I believe the holy Catholic Church, and t● their article and confession of an everduring visib● Church doth prove. For if at any time after Chri● founding his Church, either in this Apostolic, ● 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 whosoever it was wh● we will dream to have been the first finder o● of this general error and supposed Aposta● Martin Luther, john calvin, Thomas Cr●mar or whosoever in any time or place, a● preacher of the contrary truth as Protestants wo● have it, yet this man being but one, could not mal● a congregation of faithful men, which must ne● be a number, nor preach the pure word of God, ● ●●ongregation of faithful men, nor duly minister ● the Sainaments, according to Christ's ordinance, no s● 
Protest. Conf. Helu. Gallic. Angl. Scotic. Belg. Polonun. Argent. Augustan. Saxonic. wittemb. Palatin. Bohemich. Parliament. Henric. 8. Edw 6 Eliz. Can Comm. books Iniunct. Canons.  faithful men or congregation yet being to prea● and minister them unto, which is a general a● unanswearable demonstration, by this Protest article itself, that the Church could never so ●nerally err, nor their new pretended congregate be any part, or parcel of the true Church. Wh● is also manifest by their fourteen fifteen or m● several Protestant confessions and pretended ●gregations, every on of them different from ot● and with itself also, as here in England the ● Church of King Henry VIII. King Ed●●. Queen Elizabeth, King james and King ●harles at open wars with themselves, both in ●ctrine and Sacraments, as their several approved ●wes, Parliaments, proclamations, Synods, Ca●ns, Injunctions, Litanies, communion books, ●thorized Orders of prayer, conferences, and dewees are too great witnesses. And to quench the ●ey, malice of the Protestant's against the Church of ●ome our Mother Church (as lately King james ●ed it) they saying in this article, the Church ● Rome hath erred in matters of faith. The Apo●like men which lived this age, will teach the ●ntrary.  
First whereas all agree that Saint Peter was Bi●op, lived and died there, Saint Dionysius the A●opagite saith, he was the most ancient and ●eifest head of divines. Petrus maximum antiquissi●mque 
Dionis. Areopag. l. de diu. nom. cap. 3. Eccles. Hierarch. c. 9 Ignat. ep. ad Rom. in ●itul▪  Theologorum columen. And testifieth plaine● that without doubt he was Prince or chiefest of ●e Apostles. Ipse discipulorum facile princeps.  
Saint Ignatius proveth 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 & love of Christ ●sus God our Saviour, the Church worthy of ●od, most decent, to be blessed, praised, worthy ● be obtained, most chaste, 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 creavit, ●ae pertinent ad fidem & charitatem jesu Christi, Deo ●gna, decentissima, beatificanda, laudanda, digna quae quis potiatur, castissima, & eximiae charitatis, Chr● & patris nomine fruens, spirituque plena. And plainly of the Christians of Rome, that they v● joined in body and soul to all the commaun●ments of Christ's, 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 dotting, freed from all error. Saint Clement is ●●nesse, 
Clem. Rom. epist. 1.  that Saint Peter was made the foundat● of the Church. Simon Petrus veraefidei merito & ●tegrae praecicationis obtentu, fundamentum esse Eccl● definitus est. And was chiefest ruler among the apostles. Nec inter ipsos Apostolos par institutio f●sed unus omnibus praefuit. And calleth him the ●ther 
Clem. Rom. epist. 2.  of all the Apostles, and that he received t● keys of the Kingdom of heaven. Beatum Petr● Apostoluni, omnium Apostolorum patrem, qui cl● regni caelestis accepit. And relating, how Saint Pe● a little before his constituting him his successors the presence of the whole Church, in auribus to● Ecclesiae, committed his chair and Apostolic supre● power unto him alone, as it was by Christ comm●cated and given unto 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, ut de omnibus, quibusc●● que decreverit in terris, hoc decretum sit & in coelis.  
And this is not denied by our Protestant An●quaries, 
Robert. Barnes lib. de vit. Pontif. Rom. ●● Clement. 1.  but affirmed from the same authority Clemens Romanus, à Petro apprehens â manu instit●● est Romanus Pontifex, si Epistolis Clementis credend● est. Acknowledging those epistles to be the wor● ● Saint Clement, which so testify. In which and ●ers other books he giveth laws for the whole church, which he himself sufficiently often wit●sseth writing and sending his decrees to be kept ●d observed to, and by all Bishops, Priests, all ●ergy men, and all Princes greater or less, and ●nerally unto all believers: Clemens urbis Romae 
Clem. epist. 3. de office Sacerd. & Clericor.  ●iscopus, omnibus Coepiscopis, Presbyteris, Diaconis ● reliquis Clericis, & cunctis Principibus, maioribus ●noribusuè omnibus generaliter fidelibus. This epire translated by Ruffinus is entitled of the office & ●d duty of Priests & Clergy men, de officio Sacerdotis Clericorum, for the whole Church of Christ. The ●e command and general authority of his Sea apostolic he hath in diverse other books. Saint 
Anaclet. epist. 1. 2. 3.  ●acletus also is so clear for this primacy, and in●libility of the Church of Rome, that our Prote●nts confess it thus as plainly: To prove that the 
Ormer. pict. Pap. p. 78. Robert. Bern. l. de vit. pont. Rom. in Anacleto.  ●urch of Rome hath the preeminence over all Churches, ●eadgeth math. 16. vers. 18. upon this rock will I ●lde my Church, and he expoundeth it thus: super ●c Petram, id est, super Ecclesiam Romanam, upon ●s rock, that is, upon the Church of Rome, will I ●ld my Church.  
Anacletus writeth, that the primacy of the Church of ●me over all Churches, and over all Christian people ●s granted by our Lord himself, because, saith he, said to Peter living at Rome, upon this rock will I ●ild my Church. Ab ipso Domino primatum Romanae ●clesiae super omnes Ecclesias, univer sumque Chri●ani nominis populum concessum esse asseruit: quia (in●it) Petro agenti & morienti Romae dixit: tues Petrus, ● super hanc petram aedificabo Ecclesiam meam.  
Saint Euaristus writeth the like, calling the 
eucharist. ep. 1.  Church of Rome the head, ●●put, of Church's alexander 
Alex. 1. ep. 1.  affirmeth that Christ committed th●●posing of the greatest causes and business ● Church's to Saint Peter Prince of the Ap● and to the Apostolic Roman Sea as head of t● 
Middleton. Papist. p. 200.  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. Saint Papias also; ● Protestant's confess (to speak in their ● words,) taught Peter's primacy; and Romish E●pality. Saint Martial a disciple of Saint Pete●●sent 
Martial. ep. ad Burdegal. cap. 11. Hier. l. de vir. Illust. in Iren. epist. 29. ad Theod. Tert. l. contra Valent. Martyrol. Rom. die 28. junij.  into France by the Apostolic R● Church, and a member thereof, teacheth th● Church of Christ is firm, and can never be ● thrown or dissolved. Firma Ecclesia Dei & ● nec cadere, nec disrumpi poterit unquam.  
Saint Ireneus being by Saint Hierome, th● Roman martyrologue, and others, scholar Polycarpus and Papias, and near the Ap● time Apostolorum temporum vicimus, must nee● and be learned in this age, and both know ● follow the approved doctrine thereof, be● most Catholic holy learned Saint, Marty● Doctor, yet he witnesseth of the Roman C● 
Iren. l. 3. c. 3.  that it hath principality over all others, and ● fore every Church & all true believers must concordance with it, ever 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 undique 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 ancient, ●owne to all, founded by the two most glorious postles Saint Peter, and S. Paul keeping inui●●le the faith they taught, and confounding all ●t err. 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 pervenientem ●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 ever pure and unspotted, free from error, ● judge and confounder of all, wheresoever or ●wsoeuer erring and falling from the true Apo●like doctrine. 
S. Simeon Metaphrastes die 29. junij. Leland. in Arthurio. Harrison descr. of Britain Stow hist. of Engl. holinsh. his. of Engl. Theatre of great Brit. l. 6. Caius antiquit. Cautab. Godwin. Convers of Brit. and Catal. of Bish. Io. Goscelin. hist. Manuscript. Mat. parker. Antiquit. Brit.   
And particularly concerning Britain, (So it ●s ever adjudged here) we received our first ●h from Saint Peter and the Roman Church, unct Peter stayed long in Britain, converted ●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 ordinavit.  
●nd all our Protestant Antiquaries confess, that ● received this holy Apostolic faith, and ●at this time, and in every age had Bishops and ●chers sent hither from Rome, as Saint Da●nus and Faganus with others from Pope Eleu●ius in the second age, from Pope Victor we ● many in the third age, and Saint Mellonius or melo from Pope Stephen and S. Amphibalus with others from the same Rome's authority in the same age. In the fourth age one holy Empress & Emperor, Queen and King, S. Helen with our whole Clergy agreed with Saint Sylvester and others Popes there, and Saint Ninian with others of ours, which where there consecrated, and sent hither by that power Apostolic, and many of our Bishops were then at diverse Counsels as Arles in France, Sardyce and others both joining with the Roman Church, and acknowledging the supreme spiritual power thereof. In the next and fift age, Pope Celestine and other holy Popes sent hither S. Palladius, Saint Germanus, S. Lupus, Saint Severus, S. Patricius, S. Dubricius. Coelius Sedulius with others renowned in all the world.  
In the sixth age the Sea of Rome sent hither and approved here, Saint Iuo, Saint Ethelardus, S. David, Saint Kentegern, Saint Asaph, Saint Molochus, Saint Augustine, Mellitus justus with all that holy company sent hither by Saint Gregory Pope then, especially to the Pagan and no● yet believing Saxons. Now that our Christia● Britain's never forsook or changed in any on● material point their first received Apostolic faith▪ 
Io. Balaeus l. 2. de Act. Rom. Pontif. in Greg. 1. & l. de scrip. Centur. 1. in August. David powel. Annotat. in l. ●. Girald. Cambren. Hair. Camb. cap. 1.  wherein they were assisted by the Popes, and Se● of Rome, all this while to the coming of S. Augustine in the end of the sixth hundred of years, o● most esteemed Protestant Antiquaries directly testify from Antiquities.  
Two of them speak in these very same word● apud Britannos vigebat veritat is praedicatio, doctri● sincera, & purus Dei cultus qualis ab ipsis Aposto● mandato divino, Christianorum Ecclesijs tradi●us 〈◊〉 At the coming of Augustine hither, here flourished among the Britan's the preaching of the truth, sincere doctrine, and the pure worship of God, which by the Apostles themselves by God's commandment was delivered to the Churches of Christians. One of them saith, their doctrine was most sincere. Doctrinae sincerissima. Both of them cite the british history, so they might have cited the old manuscript history of Rochester with diverse others. Two other principal Protestant Antiquaries, the one an Archbishop with them, say: Euangelium quod primis Apostolorum 
Mat. Parker. Antiq. Brit. p. 68 9 45. & alijs. ●o. Goscelin hist. Eccles. manuscr. c. Brit●nunq. prolaff. à fide. Godwin convers. of Brit. p. 43.  temporibus in Britannia nuntiatum non modo semper retentum firmiter, sed singulis saeculis auctum & dilatatum crevisse. The Gospel which was preached in Britain in the first times of the Apostles, was both ever firmly retained, and increased in every age.  
An other, a Bishop in their congregation writeth: The Britan's continued still in the same tenor of pure doctrine, which they had received in the first infancy of the Church. The doctrine and discipline of their Church they had received from the Apostles of Christ. An other hath thus: among the Britain's or welshmen 
holinsh hist. of Engl. c. 21. p. 102. Fox Act and monum. pa. 463. edit. an 1576. Fulke Answ. to a counterf. Cathol. p. 40. Middleton. Papistomast. p. 202. Theatre of great Brit. l. 6.  Christianity as yet remained in force, which from the Apostles time had never failed in that nation. An other hath thus: The Britain's after the receiving of the Faith, never forsook it, for any manner of false preaching of others. An other thus witnesseth: The Britain's before Augustine's coming, continued in the faith of Christ, even from the Apostles time. The like have many others, to many to be cited, not any of them contradicting it. And by this they have evidently proved against this their Article, that the Church of Rome, in every age, as they have before declared assisting and directing the Christian Britan's here, and concurring and agreeing with them inevery point and article of Religion, neither did, nor could be said to have erred in matters of faith. And this these Protestants expressly confess, when they generally acknowledge, (as all Antiquities do) that there was then no material or essential difference, in matters of faith, between the Christian Britain's (except some Pelagian heretics among them) and Saint Augustine with his company being sent from the Church of Rome, the Pope then being a great S. Gregory the most learned and holy Pope that ever was by these men's Testimony: Gregorius magnus omnium Pontificum Romanorum 
Balaeus l. 2. de Act. Rom. Pontif. in Gregorio M●g●●o.  doctrina & vita praestantissimus. And therefore by them and all holy writers styled Gregory the great. And wherein soever any difference though ceremonial observing of Easter, any ceremony about the ministering of Baptism, or giving holy Orders, was between the Roman Church and the Britain's, all writers both Catholics and Protestant's prove, the Roman Church professed the truth.  
And the Britain's were in the error, and so they freely and publicly in their first meeting confessed, as Saint Bede and our Protestants themselves 
Bed. hist. Eccles. l. 2. c. 2.  with others acknowledge: Tum britons confitentur quidem intellexisse se, veram esse viam iustitiae, quam praedicaret Augustinus; and this was invincibly proved unto them both by unanswearably humane arguments, and divine testimony and miracle. And they afterward generally corrected and conformed themselves to the Roman Church in all things formerly questioned between them, as all Antiquaries British, English, Foreign, domestical, catholics, and Protestants agree, never contending about any question moved by Protestants against the present Roman Church, but both the Roman Church then, and our Britain's, as the whole Christian world also, jointly agreeing in every article against this new Protestant Religion. And this is manifestly proved, particularly already in all articles yet examined, and so will be in all that follow. Therefore it is manifestly false, by all testimonies ancient, later, foreign, domestical, Catholics and Protestants even in their public decrees, and Confessions, that which this Article so desperately, hath delivered: 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 err, is evidently true, by all witnesses. This will be yet more evidently manifested, in the two next following examinations, and others.   

THE VIII. CHAPTER.  
The 20. Article thus examined, and in whatsoever contrary to the Church of Romè, thus condemned.  
THEIR 20. and next article entitled: of the authority of the Church: is this. It is no● lawful ●or the Church to ordain any thing contrary to God's word written, neither may it so expound one place of scripture, that it be repugnant to another. Wherefore although the Church be a witness 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 believed for necessity of salvation.  
In this article no thing needeth other answer or confutation than is made before in their article of Scriptures, and traditions, where the pretended sole necessity of the written Scriptures, heretikely insinuated, is most plainly confuted, both by the Apostolic doctrine and practice of this age, and otherwise. And the supreme power and authority which here they give unto the Church to be a witness and keeper of holy writ, and the chiefest expositor thereof, and as their common gloss ●● this article is, the Church hath authority to judge and determine in controversies of faith, doth utterly disable and condemn those Protestants to have any colour or pretence to hold the truth in any one article they maintain, against the Roman Church either concerning, Scriptures, Church, or an● thing else: for the Church which only was, and ● visible, as they have described the true Church before, hath in all and every article condemned a● such Protestant Innovation.  
And for these men to say, as they have done, ●● their 19 Article, that the Church is a congregati● of faithful men, in which the pure word of God ● preached, and the Sacraments be duly ministered, an● to make it an article of faith, as they do in the● public profession of the Creed, that this Church one holy and Catholic, doth so continue for 〈◊〉 without interruption, or corruption in ministry Sacraments, and preaching doctrine, and the things are in their censure should only be take from the written word and Scriptures, It is impossible in such proceed, that the Church sho● ordain any thing contrary to God's word writte● or so expound on place of Scripture, that it be repugnant to an other. For otherwise it should neither be one, holy, or Catholic, but diverse different, unholy, particular, no pillar of truth, but a forge of falsehood, no house of God, no spouse of Christ, no salvation to be had, or hoped for, in any judgement Catholic or Protestant, but in the true Church of Christ.  
To this, the Apostolic men of this age give 
Ignat. epist. ad Philadelp. Ephes. Trall. Magn. Antiochen. Ignat. ep. ad Philadelp.  evident testimony. Saint Ignatius doth make the judgement of the Church both supreme, and certain, and receiving penitents, and saith Christ hath firmly builded his Church upon a hile by spiritual building without help of man's hands, against which the floods dashing, and winds puffing could not overthrow it; nor any spiritual wickednesses shall ever be able to do it, but they shall be weakened by the power of our Lord jesus Christ. jesus Christus secundum propriam voluntatem suam, firmavit Ecclesiam super Petram, adificatione spirituali, citra humanarum manuam operam, in quam collisa flumina & venti non potuerunt eam subvertere: nec id valcant unquam spirituales nequitiae, sed infirmentur virtute Domini nostri jesu Christi. And saith plainly, as there is but one flesh and blood of Christ shed for our sins, one Euchariste, one Altar, one Priestly order, one God the Father, one God the son, one holy Ghost, so there is but one preaching, and one faith, and one baptism, and one Church, which with their sweat and labours the holy Apostles have founded in the blood of Christ, from the one end of the earch to the other: unapraedicatio, & fides una, & unum baptisma, & una Ecclesia quam suis sudoribus & laboribus fundarunt sancti Apostoli, à finibus terrae, usque ad fines▪ in sanguine Christi. Saint Clement 
C●em Rom. Const Apost. l. 1. c. 1.  saith, the Catholic Church, is the plantation of God, and his chosen vineyard, which cannot be digged up, or destroyed. Dei plantatio est Catholica 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 precious blood, he hath no more but one such daughter, nor true Christians more than one such mother, which the same Saint Clement likewise proveth thus; convenite ad Ecclesiam Domini, quam acquisivit sanguine Christi, dilect● primogeniti 
Const. Apost. l. 2. c. 65.  omnis creaturae. Eaest enim altissimi filia, quae part●rijt nos per verbum gratiae. He compareth this Church also, to one great ship. Carrying passengers from all country's to the desired haven and harbour, saying, that God is always the Lord and owne● of it, Christ the Master or Governor, the Bishop chief ruler under him, Priests Deacons and other Clergy men ever supply their places and offices therein. Similis est omnis status Ecclesiae magnae na●, 
Clem. epist. 1.  quae per vndo sum Pelagus, diversis è locis & regionib● viros portat, ad unam potentis regni urbem proper●● cupientes. Sit ergo navis huius Dominus, ipse omnip●tens Deus, gubernator verò sit Christus. Tum dem●● proretae officium Episcopus impleat, Presbyteri nau●●rum, Diaconi dispensatorum locum teneant, high qui ●●techizant nautologis conferantur. He giveth also ●● lay persons their place in this ship, saying th● world is the Sea it passeth, and witnesseth that th● ship, notwithstanding all storms and tempest● persecutions, tribulations, dangers, false Prophet● seducers, persecuting potentates, hypocrites, an● whatsoever enemies, adversaries and adversities ● ever is safe, and never maketh shipwreck, fo● Christ ever governeth it, and the whole Church must endeavour to serve and obey him and his commands. Saluator Dominus, gubernator Ecclesiae suae 
Martial ep. ad Burdegal. cap. 11.  diligatur ab omnibus, & ipsius solius praeceptis ac iussis credat, & obediat omnis Ecclesia. Thus Saint Clement from the Apostles themselves. And Saint Martial also teacheth, that the Church of Christ is so firm, it can never fall, nor be broken. And yet in the same place he teacheth that the devil and heretics his vassals and instruments shall never cease to labour and fight against it: Inimicus venturus est ut superseminet in populo Dei grana errorum. Sed firma Ecclesia Dei & Christi, nec cadere, nec disrumpi poterit unquam. 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. High 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 applied to any sects of heresies, than the libertine Protestants so first arising, increasing and subsisting by wanton and lewd licentiousness.  
S. Dionysius Areopagita wrote a whole book 
Dion. Areop. l. de Eccles. Hierarch.  in Greek yet every where extant de Ecclesiastica Hierarchia of the Ecclesiastical Hierarchy, or holy order, which was in his time, and to continue ever in the never failing or ceasing Church of Christ. All the Apostles so firmly and uniformly believed, 
Clem. Rom. epist 1. Ruff. in exposit. Symbol Leo i● mul●is locis.  and professed this doctrine, as a necessary article of faith, for all Christians, and to obtain salvation by as the rest, and so proposed it unto all, in their Symbolum as Saint Clement then living Ruffinus, S. Leo and all Christians acknowledged, Credo Sanctam Ecclesiam Catholicam, ever 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 Catholic. And our Protestants of England in these their articles do twice in one article before, entitled of the three Creeds, make and receive it with the other articles of their Creed, an article of faith throughly to be received and believed. For So they define: The three Creeds, 
Protest. artic. of Relig. art. 8.  Nicene Creed, Athanasius Creed, and that which is commonly called the Apostles Creed ought throughly to be received, and believed, affirming further, they may be proved by most certain warrants of holy Scripture. And both in the Apostles and Nicen Creed this article is contained with the rest.  
This is also confirmed in their public communion 
Engl. Protest. come book ●it. Catechism.  book, used in their Churches, and allowed by their Parliaments, where besides the Article of the Apostles Creed, I bel●eue in the holy Ghost, the holy Catholic Church, they say unto God, in the canticle Te Deum, as they translate it: The holy Church 
Tit. morning prayer.  through all the world, doth knowledge thee.  
And in their Creed of the Nicen Council they 
Nicen Creed  plainly profess and believe, that from the Apostles till now, and ever after, there is and shall be one holy, Catholic and Apostolic Church: unam sanctam Catholicam & Apostolicam Ecclesiam. Where the Church is ever one, holy, Catholic, and the same in all matters of faith it was in the Apostles time. And in this sense and no other they have in their 19 article before described or defined the 
Art. 19 supr.  Church of Christ to be one congregation of faithful men, with true preaching, and due ministration of Sacraments in all things necessary and requisite according as Christ ordained. And their public gloss upon this 19 article dividing it into diverse propositions, and making this the second proposition: There is 
Thomas Rogers in art. 19 proposit. 2.  but one Church: When we do say that the Church is visible and that there is a western, East, Greek Latin: English Church, we mean not that there be diverse Churches of Christ, but that one and the same Church is diversely taken and understood, and also hath many particular Churches, as the Sea many Rivers and arms, branching from it. For the visible Church is not many congregations, but one company of the faithful. For proof of this out of Scriptures, they cite diverse texts Rom. 12. 5. 1. Cor. 10. 17. 1. Corint. 12. 13. 27. Gal. 3. 28. and conclude thus: all God's people (meaning Protestant's) agreed with us 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 Protestant Confessions so agree. I will only cite▪ two for the rest, one of Helvetia, for the Caluinists, and for the Lutherans that of Wittemberge where Luther lived, as calvin in Helvetia.  
The Helvetian confession saith: Cum semper unus 
Confessio Heluet. c. 17.  modo sit Deus, unus mediator Dei & hominum jesus Messiah, unus item gregis universi Pastor, unum huius corporis caput, unus denique spiritus, una salus, una fides, unum testamentum vel foedus, necessariò consequitur, unam duntaxat esse Ecclesiam: quam propterea Catholicam nuncupamus, quod sit universalis, & diffundatur per omnes mundi parts, & ad omnia se tempora extendat, nullis vel locis inclusa vel temporibus. Seeing always there is only one God, one mediator of God and men I●sus the Messiah, also one Shepherd of the universal flock, one head of this body, to conclude one holy Ghost, one salvation, one saith, one testament or league, it necessarily followeth, that there only is one Church: Which therefore we name Catholic, because it is Universal, and diffused through all parts of the world, and extendeth itself to all times, not concluded within any places or times.  
This holy Church of God, is called the house of the living God, builded of lively and spiritual stones, and seated upon an unmoveable rock, and upon a foundation, on which no other thing can be placed, and therefore it is called the pillar and supporter of truth. Haec Ecclesia Dei sancta, vocatur domus Dei viventis, extructa ex lapidibus vivis & spiritualibus, & imposita super petram immotan, super fundamentum, quo aliud loc ari non potest: & ideo nuncupatur etiam colunna & basis verit ati●. 
1. Tim. 3.   
The Lutheran Religion or confession of Wittemberge saith: credimus & confitemur, quod una sit 
Confess. Wirtemberg. cap. de Eccl.  sancta Catholica & Apostolica Ecclesia, iuxta Symbolum Apostolorum & Nicaenum. Quod haec Ecclesia ● Spiritu sancto, ita gubernetur, ut conseruct eum perpetuo, ne vel erroribus vel peccatis pereat. Quod in hac Ecclesi asit verapeccatorum remissio. Quod haec Ecclesia habeat ius iudicandi de omnibus doctrinis. Quod haec Ecclesia habeat ius interpret and aescripturae. Ecclesia habet certam promissionem perpetuae praesentiae Christi; & 
Cap. de Concilijs.  gubernatur à Spiritu sancto.  
We believe & confess●, that there is one holy Catholic and Apostolic Church according to the Creed of the Apostles and Nicen Council.  
That this Church is so governed by the holy Ghost, that he preserveth it for ever, that it perish not, either by errors or sins.  
That in this Church there is true remission of sins, th●● this Church hath authority to judge of all doctrines. That this Church hath authority to interpret the Scripture. The Church hath certain promise of the perpetual presence of Christ, and is governed by the holy Ghost.  
By this it is evident by all Testimonies of this Apostolic age, and these Protestants themselves that the true Church of Christ never did, shall, or can err in any judgement, decree, sentence, or profession in matters of faith, but is pure Catholic and Apostolic in all such, in all times, and places, And this article either denying or doubting of such power, and prerogative in the true Church, is very Idle or Antichristian, taking away all certain and holy Religion of Christ. As also that the Church which was when these heresies began, even Catholic and universal in all places, and had been so in all times before, hath been so ever since, and still so continueth, and flourisheth, is that true holy Catholic & Apostolic Church which the holy Scriptures, Fathers of this age, and the Article of our Creed, give testimony unto, And the Protestant particular Confessions and congregations of Helvetia, France, England, Scotland, Belgia, Poland, Argentine, Augsburg, Saxony, Wittemberge, the Palatine of Rhine, Boheme, and perhaps some others, (being only of particular Country's or Towns, and only of some and not all persons of them) cannot be possibly Catholic for place, and as unpossibly for time, the eldest of them, by their own testimony, and confession, unknown until the year of Christ 1530. the Confession of Ausburge first began, not printed until the year 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 Apostolic, arising so many hundreds of years after the Apostles time. None of all these can be, that one Church, which was ever, those being diverse from that, & among themselves at wars, both for Sacraments, discipline & doctrine. None of their congregations or confessions yet hath brought forth any one man or woman known, which in their own judgement or sentence is honoured, or calendred for a Saint, though their calendars, chronicles, and histories be full of Saints, which were of the Roman Church, and Religion.  
They have taken away and overthrown many thousand foundations of holiness and piety, their own first foundation in such kind is yet to begin, this cannot be the one, holy, Catholic, and Apostolic Church of Christ, which our Creeds do teach us; being in all respects diametrically opposite, or rather contradictory to whatsoever is, or can be defined, or described, as they themselves define the true Church, by those attributes, properties, or distinctive differences, to be one, to be holy, to be Catholic, and universal in all times, places, and points of doctrine, and Sacraments, and to be Apostolical, continued without intermission from the Apostles, in sound and Apostolical Christian Religion, in all articles and matters of faith. And thus it was confessed, and professed by our Christian Britain's, from their first coversion, in the Apostles time, as these men themselves have before delivered.   

THE IX. CHAPTER.  
The 21. Article so examined, and condemned.  
THE Article which followeth 21. in number, is entitled: of the authority of general Counsels. And in these their words. General Counsels may not be grathered to gether without the commandment and will of Princes. And when they be gathered, for as much as they be an assembly of men, whereof all be not governed with the spirit, and word of God, they may err, and some time have erred, even in things pertaining unto God. wherefore, things ordained by them as necessary to salvation, have neither strength, nor authority, unless it may be declared that they be taken out of holy Scripture. Hitherto this English Protestant Article. The first part of it requiring of necessity the commandment and will of Princes, for the validity of Counsels is singular, not only against Catholics but all Confessions of Protestants, not any one consenting in this matter with our English Protestants, as is evident in those confessions. Neither do the Protestants of Britain agree herein, but all they, whom they term Puritans or Disciplinarians are quite of an other opinion. And the Parliament Protestants themselves of best judgement do even with public allowance condemn it. Thus with such approbation they writ of themselves. 
Protestant relation of Religion. cap. 47.   
The Protestants are severed bands, or rather scattered troops, each drawing diverse ways without any means to pacify their quarrels, to take up their controversies. No Prince with any preeminence of jurisdiction above the rest: no patriarch one or more, to have a common superintendance of care, of their Churches, for correspondancy and unity: no ordinary way to assemble a general Council, the only hope remaining ever to assuage their contention. The other have the Pope as a common Father, adviser and conductor to all, to reconcile their jars, to appease their displeasures, to decide then difference, above all things to draw their religion by consent of counsels, to unity.  
And this is evidently and experimentally known to be true▪ by all men, no Prince or Potentate spiritual or temporal except the Pope of Rome, either having, or pretending to have, any such power, as is necessary to call & assemble a general Council. And for Protestant Princes, none claiming such prerogative, but only in his own temporal dominions, it is absolutely impossible that any such assembly of Bishops, which could deserve the name of one half or third or less part of a general Council, from all Christian Kingdoms, and country's, should at any time, or place, be called, and gathered together, by any such pretended power. And if we should allow mere lay and profane men, Soldiers, 
The Subscriptions of these Protestants confessions.  Captains, Rebels, and heretics without knowledge in divinity, or humane duty, to have decisive voices in Ecclesiastical matters, and to offord to every common Artisan, the place and office of holy and learned Bishops, in such assemblies, & judgements it were a thing most ridiculous, And further to say, that all the Bishops and Catholic Clergy men in all those country's, where Protestant confession have been kept were present, and consented unto them, all those assemblies and conventicles could not come to be the half of a fourth part of a Council general, out of the whole Christian world.  
There was not in any of foreign conventicles and conciables, any one man bearing the name of a Bishop, which invented them, or subscribed unto them, as is evident in their subscriptions, neither any one such at this day among them except in Scotland, whether some of King james his bastard Bishops have crept, sent, or appointed by his regal supremacy from the newly hatched brood of England, which neither now hath, or had any one true and lawful Bishop, at the enactinge and first shaping of these articles called forsooth, Anglica confessio, the confession of England, and now scarcely a man to be found in England, Scotland, France or other country, where those confessions were first vented, which consenteth unto them. divers of them of late as of Bohemia, the Palatinate of Rhyne, and others in Germany wholly overthrown, and all returned to the Catholic faith, and the rest so fare at variance and distastes with their confessions, as we see in England the late books of Doctor Montague, and, him that gathered the book of prayers privileged by the present Protestant Bishop George of London, both them justifiable by this book of articles, their communion book, and other allowed rules of their religion, are esteemed and accounted for strange wonders among the present called Protestants. And to show of what validity these pretended pieces of Protestants Counsels and confessions were from the beginning in their own judgement, disablinge all such, as be not gathered together by the commandment and will of Princes, except here in England, where a woman was head in al● things both temporal and spiritual, there was n●● either the commandment, will, or assent of a●● true lawful, and chief Prince to those confession● but the contrary, those assemblies and Confession being gathered and concluded by refractory, disobedient, and undutiful people, as is evident in th● very Protestant proceed and histories of the● all. In the confession of Ausburg the Protestant p●blishers of it say, that John Duke of Saxony E●ctour, George marquis of Brandeburge, Ernestus Duke of Luneburge, Philip Lansgrave ● 
Subscriptio confessionis Augustanae.  Hesse, John Fredrick Duke of Saxony, Franc● Duke of Luneburge, Walfangus Prince of Anha● the Senates of Nurnberge and Reutling subscribe● but by their own confession they subscribed ● subjects' to the Emperor and protesting their fidelity unto him. Caesareae maiestatis v●strae fideles o● subditi. And the Emperor their Supreme Lord▪ and Prince, never consented unto it. No Prince ●● Potentate Protestant that consented unto any ● these confessions, never had, or claimed any juridiction or power spiritual, or temporal over ● other, or any one other Prince or country, and so no● general Council ever was, or can be called, b● any right, or title claimed or pretended in their religion; all Protestants agree the true Church e●● had, hath, and shall have true discipline, Sac●ments, and due ministration of them, and true doctrine in all things necessary: none of these co●fessions thus agree together, And the Protestan● of England with their temporal Princes spiritual Supremacy with two only Sacraments, and d●uerse points of necessary doctrine differ from the● all. Neither ever was there any Christian, temporal prince, King, or Emperor, or ever like to be, that did or shall Reign over all provinces, and country's, where Christians, did; do, and are to live hereafter, yet counsels have been kept, and lawfully called, even such as be named general; from the beginning, and before any Christian King was in the world, and were lawfully kept and called, contrary unto, and against the temporal Princes will and commandment.  
The Apostles themselves kept diverse counsels in such manner; The Scripture witnesseth, that S. Peter and the Apostles assembled in Council to be called general for that time, consisting of all the Apostles, hiomnes erant perseverantes unanimiter, 
Act. cap▪ 1.  and almost 120. Petrus in medio fratrum dixit, erat autem turba hominum simul f●re c●ntum viginti, when Saint Mathias was chosen in the place of judas.  
It was a general Council also for that time 
Act. cap. 6.  which was called and kept by the Apostles. When Saint Stephen and the other 6. Deacons with him were chosen, remembered in the 6. chapter of the Acts of the Apostles. For both all the Apostles, and disciples being then very many, crescente numero 
Act▪ cap. 6▪  discipulorum, were present at it, called thither by Apostolic authority, both without and against the consent, will, or liking of any temporal Prince. It was also a general Council, for that time, when S. Paul, S. Barnabas with others, Paulus & Barnabas 
Act. cap. 18. Clem. Rom. const. Apost. l. 6. cap. 12.  & quidam alij, went a long journey to the rest of the Apostles and disciples at Jerusalem, about the question then moved concerning circumcision. For these were received by the Church, Apostles and others of the Clergy there. Suscepti sunt ab E●clesia, & ab Apostolis, & senioribus. And the Apostles with the disciples and rulers of the representative Church gave resolution and sentence upon that doubt. Placuit Apostolis & senioribus cum omni Ecclesia.  
So we may say of the counsels, wherein the 
Canon's Apostol. Const. Apost. l. 6. c. 12.  Canons of the Apostles, and their constitutions registered by S. Clement, and remembered in many ancient writers Greeke and Latin were made.  
The like is also set down by S. Clement, when 
Clemens recognit. l. 1.  he relateth it in the name of the Apostles, a Council which they kept at a feast of Easter. Cum nos duodecim Apostoliad diem Paschae cum ingenti multitudine convenissemus, ingressi Ecclesiam fratrum, quae à nobis per loca singula gesta sint, breviter exponimus. So of that their holy Council, wherein they decreed and composed the Creed, which the Church ever since professeth, and our Protestants before receive, as composed by them; the history of it is expressly set down by Saint Clement, Ruffinus and others. Christo resurgente & ascendente in coelum 
Clem. epist. 1. Ruffin. l. de expos. Symb.  misso sancto Spiritu, collata Apostolis scientia linguarum, adhuc in uno positi, Symbolum quod fidelis nunc tenet Ecclesia, unusquisque quod sensit, dicendo, condiderunt, ut discedentes ab invicem, 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 Apostoli inter 
Clem. Const. Apost. l. 6. c. 14. 15. 16. 17. etc.  se, per Spiritum sanctum salubriter, ut dictum est, condiderunt. divers other such sacred Counsels of the Apostles, and Disciples of Christ, we might recite from approved writers, and yet none of them was by the command or allowance of any temporal Prince, or Potentate, but otherwise. And to make it manifest to all posterity that Princes temporal were not to have any command in such affairs, as Protestants in this article pretend, 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 twice 
Canon. Aponstol. can. 36. 37. vel 38.  in the year keep counsels and among themselves examine the decrees of religion, and compose such Ecclesiastical Controversies as should arise, first in the fourth week after Pent●cost, and the second the 12. day of October. Bis in anno fiat Episcoporum Synodus, & inter se examinent decreta religionis, & incidentes Ecclesiasticas controversias componant: semel quidem quarta hebdomade Pentecostes: iterum autem Hyperb●retaei, duodecimo.  
And S. Clement from the same Apostles teacheth 
Clem. Apost. constit. l 2. c. 30 c. 26 in al. exempl.  further, that Episcopal power and dignity was the greatest on earth, Bishops were Mediators between God and men, in things belonging to divine worship. The Bishop is the Master of piety and Religion, the Father of Christians under God, their Prince, their Leader, their King, their Ruler. After God, the earthly God who ought to enjoy honour, the Bishop must govern being adorned with the dignity of God, whereby he hath power over the Clergy, 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 & religionis: 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. Episcopus vobis praesideat, ut dignitate Dei cohon●status, qua clerum sub potestate sua ten●t, & toti populo p●aeest. He tell●th us again by the same Apostolic warrant, 
Cap. 11.  that a Bishop representeth the example of God to men, and ruleth all men, Priests, Kings, Magistrates, parents, children, and all subjects. Stude Episcope, ut mundus purusque sis, locum tuum, dignitatemque tuam actionibus declara, ut pote qui exemplar Dei repraesentas, praesidendo omnibus hominibus, Sacerdotibus, regibus, Magistratibus, parentibus, filijs, & pariter cunctis 
Cap. 12.  subditis. And judgeth with power as God doth: judica Episcope potestate fretus, tanquam Deus.  
And as Moses by God was called a God, so a Bishop 
Cap. 30. c. 34. 37. 13.  is to be honoured as God. By how much the soul is more excellent than a Kingdom. We must love a Bishop as a Father, fear him as a King, honour him as Lord. It is granted only to Priests, to judge in spiritual causes. Lay men must obey, the Bishop is Steward and dispenser 
Cap. 40. 39  of Ecclesiastical things. We must not ask an account of him, nor observe how he performeth his dispensation, when, with whom, where, well or ill or conveniently. He hath God his judge, who hath committed this dispensation into his hands. Without a Bishop we must do 
Cap. 31.  nothing. If any man doth any thing without the Bishop, he doth it in vain. A Bishop is the head, and must no● 
Cap. 17.  obey the foot, a lay man, but only God. He must rule hi● subjects, not obey them. The son doth not rule the Father, nor the Servant his Lord, nor the Scholar his mastor, nor the Soldier the King, so the lay man must no● command the Bishop. Si de parentibus secundum carnem lex divina inquit honora patrem tuum & matrem tuam quanto magis de spiritualibus parentibus vob● praeceptum est, ut 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 aliquid orationi addendum est, plura hic Episcopus, quam ille, Rex, olim. Ille enim rem militarem tantum administrabat, belli pacisque moderator, ad tuenda corpora, hic verò Dei Sacerdotium administrans; corpus & animam periculis liberat. Quanto igitur corpore est excellentior, tanto Sacerdotium Regno praestat. Ligat enim id & soluit supplicio, vel indulgentia dignos. Ideo Episcopum diligere debetis, ut patrem, timeré ut Regem, honorare ut Dominum. Non est aequum, caput cum sis, o Episcope, caudae obsequi, hoc est, laico homini seditioso in alterius pernici●m, sed soli Deo. Imperare enim debes subditis non parere: nam neque filius imperat patri secundum originis rationem, neque seruus Domino secundum potestatis rationem, neque discipulus magistro, neque miles Regi, ita neque laïcus Episcopo.  
The like he hath in diverse other places, and in 
S. Ignat. epist. ad Smyrnen.  ample manner. S. Ignatius is as plain in this point. He telleth us, that all, without exception of any, must follow the Bishop, as Christ his Father. And none must do any thing in matters belonging to the Church without the Bishop. Omnes Episcopum siquimini, ut Christus patrem. Sine Episcopo nemo quicquam faciat eorum, quae ad Ecclesiam spectant. He manifestly maketh the Authority of Bishops, greater than any regal, or other, on earth in these matters, the Princes of Priests 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, than the King, and the Episcopal office more honourable, than the Regal, this consisting only in the inferior temporal affairs, the Episcopal in superior Ecclesiastical and divine. Honora Deum ut omnium a●thorem & Dominum, Episcopum vero ut Principem Sacerdotum, Imaginem Dei referentem, Dei quidem propter principatum, Christi vero propter Sacerdotium. Honorare oportet & Regem, nec enim Deo quisquam potior est, aut ei similis in rebus omnibus creatis: nec Episcopo qui Deo consecratus est pro totius mundi salute, quicquam maius in Ecclesia: nec inter principes quisquam similis Regi, pacem & aequitatem subditis procuranti. Qui honorat Episcopum, à Deo honorabitur, sicut qui ignominia afficit illum, à Deo punictur. Si enim jure censebitur paena dignus, qui adversus Regem insurgit, ut qui violet bonas legum constitutiones, quanto putatis graviori subiacebit supplicio, qui sine Episcopo quid volet agere, concordiam rumpens, & decentem rerum ordinem confundens? And immediately he further addeth this reason: because preisthood is the head, and chiefest of all good things among men. And so he that opposeth or rageth against it, doth not offer reproach to man, but to God and Christ jesus by nature the high Priest of his Father. Sacerdotium 
Ignat. epist. ad Trallian.  enim est omnium bonorum, quae in hominibus sunt, Apex, quiaduersus illud furit, non hominemignominia afficit, sed Deum, & Christum jesum primigenitum, qui natura solus est summus Sacerdos Patris. And testifieth, that the Apostles left this cummaundement of honouring Bishops. And saith, that a Bishop is above & higher than any, or all principality and power on earth, and to be reverenced as Christ. Reveremini Episcopum vestrum sicut Christrum, que madmodum beat inobis praeceperunt Apostoli. Quid enim aliud est Episcopus, quam is qui omni principatu & potestate superior est: & quoad homini licet, pro viribus Imitator Christi Dei factus? And therefore it is needful that whatsoever we do, we attempt nothing without the Bishop. But we must also obey Priests as the Apostles of Christ. Episcopo subiecti estote velut Domino: ipse enim vigilat pro animabus vestris, ut quirationem Deo redditurus sit. Necesse est it aque quicquid facitis, ut sine Episcopo nihil tentetis. Sed & Preshyteris subiecti estote, ut Christi Apostolis. What soever 
Ignat. epist. ad Ephes.  Bishop is placed to govern the Church of Christ, we must receive him, as him that sent him. We must regard our Bishop as our Lord himself. Quemcunque Episcopum paterfamilias mittit ad gubernandam familiam, huncita accipere debetis, ut illum ipsum qui mittit. Episcopum igitur profecto aspicere oportet ut ipsum Dominum. We must be subject both to the Bishop and Priests and Deacons. He that obeyeth them, obeyeth Christ. He that resisteth them, resisteth Christ jesus. He is perverse contentions and proud, that obeyeth not Superiors. Enitimini subiecti esse Episcopo, & Presbyteris & Diaconis. Qui enim his obedit, obedit Christo, qui hos constituit. Qui verò his reluctatur, reluctatur Christo jesu. Praefractus, contentiosus, & superbus est, qui non obtemperat Superioribus. Saint Euaristus Pope living in this age writeth, as Saint Ignatius also in diverse places doth, which I have not cited, that priests are legates in the Church in the place of Christ: 
eucharist. epist. 2.  & as the Church his spouse is joined to him: So Bishops are joined to their Churches, by proportion. And the Church ought to obey the Bishop in all things. Sacerdotes vico Christi legatione funguntur in Ecclesia. Et sicut ei suaconiuncta est sponsa, id est, Ecclesia: sic Episcopi tunguntur Ecclesiae unicuique proportione sua. Et Ecclesia Episcopo in omnibus obedire debet. So our Protestant's 
Rob. Barnes l. de vit. Pontif. Rom. in eucharist. Barns sup. in Anacleto.  also testify of him: Ecclesiam debere Episcopo suo in omnibus obedire praecepit.  
And that Saint Anacletus his predecessor decreed, that Ecclesiastical causes should be hard only before Ecclesiastical judges, the greater to be brought to the primate, the lesser to the Metropolitan Bishop, and only temporal matters to be tried before temporal judges. In Ecclesiasticis negotijs, graviores causas ad primatem, leviores ad Metropolitanum Episcopum referendas, secularia negotia ad prophanos judices agenda esse iussit. And that all might appeal to the Ecclesiastical Court Omnibus oppressis licere appellare Ecclesiasticum forum.  
That he was an enemy to Christ whosoever should call Priests before temporal judges. And reputed them as Murderers, which should take away the riches & right of Christ & his Church: because, saith he, the Apostles by the command▪ of our Saviour did command, that the privileges of the Church and Priests should be kept inviolate. Christo alienos esse iudicabat, qui Sacerdotes in ius vocarent. Christi vel Ecclesiae pecunias auferentes, homicidas iudicari debere censuit: quia inquit privilegia Ecclesiae & Sacerdotum, Apostoli Saluatoris iussu inviolata esse debere iusserunt. And yet the holy Apostolic writers being thus fare from allowing Kings, to have any power to command counsels of Bishops, or any one Bishop in such business, do give us assurance, and some of them also commandment, that counsels were to be assembled, and kept, even in those times when there was no King Christian to call, will, or command them, and in all ages to succeed without any such command, or will of them. Which our Protestants themselves plainly acknowledge, and first in this last mentioned Pope Saint Anacletus, who as they confess decreed, that counsels should be kept twice in the year. And such causes as could not otherwise be determined should be decided in 
Robert. Barn. in Anacleto supr. Anacletus ep▪ 1. Canon. Apostol. can 36. Clem ib council. Chalced. act. 25. can. 19  them. Statuit congregationem virorum Ecclesiastici ordinis his in anno habendam● & causas quae apud primarios Ecclesiastici ordinis componi non possent in quarto concilio finiendas esse. In the place which these men cite that holy Pope saith, that such counsels were used, and aught to be kept twice in the year. Summorum congregata congregatio per singulos annos his ficri solet & debet. And the Apostles themselves, as Saint Clement and others witness, made that decree, that counsels of Bishops should be kept twice in the year, to determine Controversies in religion, and Ecclesiastical contentions, and expressly set down the times of their assembling. Bis in anno Episcoporum celebrator Synodus, & pietatis inter se dogmata in dispositionem vocanto, nec non in Ecclesijs incidentes contradictiones dirimunto, semel quidem quarta feria, Pentecostes, secundò duodecima hyperberetaei. Which is received not only in our 
Concil. in cen. 1. cen 1. can. ●. Concil. Antioch. c. 20 Ignat. epist. Polycarp.  most ancient Popes and writers, as Saint Anacletus before, but in first and general Counsels themselves. Saint Ignatius testifieth it was the order in his time, and giveth that order, that such counsels should be often kept. Crebrius celebrentur conventus, synodique. And evident it is by all antiquities, that many such Counsels and Synods were kept, long before, and when and where there was not any Christian Prince or King to give his will, command; or consent unto them. divers such are yet extant, & Tertullian living long before any such Christian King was either in Britain which had the first, or else where, is an ample witness, that in diverse places, and from all Church's counsels were assembled, about affairs in religion, and with great reverence, and such as represented all 
Tertullian. adverse. Psychicos cap. 13.  that were Christians. Aguntur praecepta per Graecias illas certisin locis concilia ex universis Ecclesijs, per quae & altiora quaeque in communa tractantur, & ipsa represent atio totius nominis Christiani magna veneratione celebratur. And if we should follow the will, and Rule of Protestants, to account them general 
Conc. Arelat. to. 1. Conc. in Subscript. Io. Bal. l. de Scriptor. Brit. cent. 1. Stowe hist. Romans. Godwine convers. of Britain Concil. Sunessan. to. 1. Concil. in. 3. examp. Act. antiq. S. Marcellin. Robert. Barnesse l. de vit. Pontif. Rom. in Marcellin.  counsels, where the most Bishops and from most provinces in greatest number be assembled, we may relate for such the Counsels of Arles where our Archbishop of London Rectitutes was present, gathered forth of above 30. Kingdoms and country's, and that of Sunessanum having 300. Bishop's present at it in such time, when the King of the Country and Emperor of the world Diocletian reigned and raged, the greatest persecutor of Christians that ever was, & they assembled themselves against his will, and to keep their meeting unknown to him, kept their council in a secret Cave of the earth, and thither entered not above 50. at one time, it not able to receive more together, at one meeting: these things thus agreed upon, both by Catholic and Protestant antiquaries, must needs make us all Catholics in this point. As also to see the first Christian Kings and Emperors, so to have behaved themselves in this matter, as Catholics now profess.  
Britain was made happy with the first Christian King, & holy S. King Lucius, who never took upon him any such pretended spiritual power, but so much honoured that true power in the Pope of Rome, that by all antiquities, he sent humble ambassage and suppliant letters to the then Pope S. Eleutherius to have his Kingdom converted, and Christian Religion settled here by his means, and authority, and by him and his holy legates all such business was here established, ratified, & confirmed, all historians foreign domestical, Catholic and Protestant so consenting. Philipp was the first Christian Emperor though a short time he was so fare from arregating any such power to himself, or denying it to the Pope of Rome, that as Eusebius and others testify, he did public penance, even among the common penitents at the Pope's enjoining it unto him. De Philippo fertur, quod cum 
Euseb Eccl. hist. l 6 ca 3●. Nicephoras Callist. l 5. ca 25.  Christianus esset, & in die qua ultimae Paschatis vigiliae seruabantur, in precationibus multitudini Ecclesiasticae tanquam consors coniungi vellet, ab eo qui tum Ecclesiae praeerat, admissum non esse nisi primum consiteretur, & ijs se, qui propter peccata inquirebantur, & in poenitentiae loco constituti erant, coniugeret. Alioqui nisi hoc faceret, nonfore ipsum admiitendum, propterea quòd in multis culpabilis esset: fertur itaque promptè obedivisse, sincerumque ac religio sum animum erga Deum ipsis operibus declarasse.  
This Pope as Nicephorus with others writeth was Saint Fabian, which so commandeth the first Christian Emperor, and he Christianly and dutifully obeyed him. When the first Nicen Council against Arius, which is commonly reputed for the first general Council, was called. That great glory of this Kingdom, borne here, Constantine the great was Emperor, and although he was the greatest benefactor to the Church of God, founder and dilatour of the honour and renown thereof, that enjoyed the Empire, and having only in his power then to permit so great assemblies of learned and holy Christians Bishops as were present there, yet as Eusebius then living 
Euseb. lib. 3. de vit. Constantini cap. 6.  writeth, he called not the Bishops together by his command, as this article giveth to Kings, but wrote honourable letters unto them to such purpose, per literas honorificè scriptas. And as Ruffinus a 
Ruffin. lib. 1. hist. cap. 1.  man also of that time expoundeth those proceed unto us, this was as the Bishops willed and directed: ex Sacerdo●um sententia, apud urbem Nicanam Episcopale cuncilium convocat. And S. Damasus 
Damasus in vit. Syluestri Papae.  an other old writer of the lives of the Pope's saith expressly, it was called by the consent of Saint Sylvester then Pope of Rome. Huius temporibus factum est concilium, cum eius consensu, in Nicaea Bithiniae. Besides it is evident in the authentical subscription 
Subscript. in Concil. Nicaeno in fine. Euseb. l. 3. & 4. de vit. Constantini.  to that holy Council, that diverse Bishops were present and subscribed unto it, out of Persia, and other Kingdoms and country's where Constantine had no temporal command 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 from all Churches in Europe, Africa, and Asia, ex omnibus Ecclesijs quae frequentes in tota Europa Africa & Asia extiterunt. And name diverse in particular, where Constantine 
Euseb. l. 3. de vit. Constantini. cap. 7. Socrates' Ecclesiastic. hist. l. 1. c. 5. Sozomen. hist. l. 2. c. 6. 7. 8. 9 10. 11. 12, 13. 14.  had then no power by his own relation, giving still the most he could to that Emperor in all respects.  
This is evident also, by the exceeding great desire, which all good Bishops in all places than had, to assemble in such a council, which could not be done at that time, persecution scarcely yet ceased by inferior rulers, and the Bishops in great poverty, and distress, by their late persecution, without the temporal help and allowance of the Emperor, which being had, as Eusebius and others writ, came together with greatest alacrity, and joy, as men newly set at liberty out of prison. Vbi edictum in quaque provincia diwlgatum crat, omnes 
Euseb. l. 3. de vit. Constant. cap. 6.  summa cum animorum alacritate tanquam è carceribus ad cur sum emissi, properè advolarunt.  
This is proved by the great temporal provision of Horses, other beasts, and instruments of carriage: in care peragenda multum attulit subsidij authoritas Imperatoris, ac nutus, qui nonnullis fecit potestatem, equis publicè ad iter celeriter conficiendum dispositis utendi: alijs permagnum iumentorum instratorum, quibus ucherentur, numerum suppeditavit. This is manifest by his provision of the place of their assembly, with Seats, diet, all necessaries in his own palace, and he himself would not set down unless entreated, or urged by the Bishops: Non priùs sedit, 
Ecseb. sup. ca 10. Socrates l. 2. hist. cap. 5.  quam Episcopi ad id innuissent. And to put it out of all contradiction, or question, that he only used his temporal power in this business, referring all spiritual things to the Bishops, and nothing of that nature to himself, he did in open council protest, and confess, that they had power from God to judge of Kings, and Emperors, and these no such power at all over Bishops. None but God could judge them. They by God were constituted as Gods over men, no man could be their judge. Ait ad Episcopos: Deus vos constituit 
Ruffin. lib. 1. histor. cap. 2. Sozomen. hist. Eccl. l. 1. cap. 16.  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 lives inter vos expectate iudicium. Vos nobis à Deo dati estis dij, & conveniens non est ut 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 
Theodorit. l. 1. hist. Eccl. cap. 7.  sit down until he had first asked and obtained leave of the Bishops. Paruo in soliolo posito assedit, praefatus veniam prius, & petita concessione ab Episcopis. He did not intermeddle in defining or deecreing 
Ruffin. hist. Eccl. l. 1. ca 5. Sozom. h●st. Eccl. l. 1. c. 19  the Canons of that council, but left that to the holy Bishops. And when they had given their sentence, and subscribed unto it, being brought to the Emperor, he reverenced it as the sentence of God, protesting to banish whosoever should oppose against it, as contradicting the decrees of God. Defertur ad Constantinum Sacerdotalis concilij sententia Ille tanquam à Deo prolatam veneratur. Cui si quis tentasset obniti, velut contra divina statuta venientem, in exilium se protestatur acturum. Which he performed, to Arius and 6. others, all the rest subscribing. Sex soli cum Ario se patiuntur exp●lli: reliqui 
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. Synodo apud Euseb. l. 3. de vit. Constant. ca 16. & alios.  undecim, consilio inter se habito, acquicscunt ad subscribendum manu sola, non ment. So he himself writeth in diverse epistles recorded by Eusebius, Socrates, Theodorit, and others never taking upon him to be a judge, or commander in or over Ecclesiastical men and matters. But wholly leaving such affairs to the council of Bishops, protesting that in such times of controversies, as that was, unity of faith, sincere charity, and true worship in Religion could not be preserved, except either all or the greatest part of the Bishops should assemble together, and every of them give his judgement in things belonging to most holy Religion.  in Sanctissima Catholicae Ecclesiae multitudine, una fides, sincera 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 unum convenisset, singulique s●●● iudicium de rebus ad sacratissimam Religionem perti●entibus interposuissent.  
And by this it also appeareth to whom the title, right and authoritative power of calling counsels, even general, which concern the whole Catholic Church of Christ, belongeth: To no temporal King, Emperor, or Prince, as is manifest before, and in itself evident, when hitherto no such man had, or claimed any power spiritual, or temporal, in or over those country's and Kingdom's, from which came to many confessed general counsels, hundreds of Bishops, and so we should deny there ever was any one lawful general council, when all agree there have been 20. or more, and our Protestant of England by public Parliaments, Canons, statutes, decrees and practice have received many for such. And so the Church of God hath ever from Christ been destitute of this Sovereign help, and so is now, and ever like to be in that desolate condition, in having no remedy to end the Controversies which now be, and hereafter are to grow to the end of the world. For it is rash and mad lyeing foolinesse, to affirm, or conjecture, that there either now is, or ever shall be, such an universally overruling temporal Prince in the world. No spiritual Patriarch, or potentate of Antioch, Alexandria, Jerusalem, or Constantinople ever claimed this prerogative, and if they had, it could not possibly be their due.  
Constantinople was not builded, when this first general Council was kept, and the Patriarches of them all have been either quite overthrown▪ or very obscure and wanting all means and power diverse hundreds of years, when many confesse● general Counsels have been called and assembled. Mutual assent without a Superiors commanding ability is by experience impossible, a● ordinary or equal Bishop or Bishops could not do it, having no jurisdiction the one over the other par in parem non habet authoritatem, much less oue● Superiors, whose presence is more, and most requisite and needful in such cases, places and times. Therefore we must of necessity confess this power to be the peculiar right of the only Popes of Rom● for the times being. They in these and such controversies, from the days of the Apostles, and by their order and allowance both claimed and practised; and so we after so many hundreds of years in times of Controversy and contention may not deny it, especially when denying it we shall deny all hope, and means to decide and end the most dangerous debates in Religion. Pope julius in his epistle to Bishops assembled at Antioch a patriarchal See; claimeth that Counsels could not be called without the Pope of Rome, that the Eccleasticall Canon was so, and decrees otherwise made were void: Canon Ecclesiasticus vetat, ne decreta 
julius' Pap. ep. ad Episcopos Antiochiae. Socrates hist. Eccl. l 2. c. 13. Sozomen. hist. Eccl. l. 2. cap. 9  absque sententia Episcopi Romani Ecclesijs sanciantur. Legem esse ad Sacerdotij dignitatem specta●tem, quae pronunciat acta illa irrita esse, quae prae●●r sententiam Episcopi Romani constituuntur. And those Bishops themselves in their common epistle acknowledge that the Church of Rome had primacy over all, and with all, as being the school of the Apostles and Metropolitaine City of piety, even from the beginning. Literis suis fatebantur Ecclesiam Rom●●●● 
Episcopi Antiochiae conven. epist. ad julium Pap. Rom. Sozomen. hist. l. 2. cap. 7. Socrat. l. 2. c. 11. Concil. Constantin. 1. can. 5. Socrat. hist. l. 5. cap. 8.  Primas apud omnes far, utpote quae Apostolorum schola, & pietati● Metropolis (licet authores Religi●●●● Christianae primum ex oriente eo venissent) iam ●● initio fuisset. Ecclesia Romana privilegium praeter 〈◊〉 obtinet. And after, the City of Constantinople, being made Imperial claimed the greatest glo●y could be given unto it, the Church of Rome was still the chief and primate even by the Council of Constantinople itself. Decretum fuit, ut Episcopus Constantinopolitanus proximè & secundum Episcopum Romanum primas propterea obtinere, quod illa civitas nona Roma esset appellata. Our Protestants 
Rob. Barnes lib. de vit. Pontif. Rom. in Marcello.  themselves acknowledge, that Saint Marcellus Pope decreed long before any general Council, that no Council should be kept without the peculiar authority of the Pope of Rome. Ne concilium sine peculiari Pontificis authoritate haberetur statuit.  
But S. Marcellus even in the place these do cit●, deduceth this supreme authority to the 
S. Marcell. ep. 1. ad Episcop. Antiochiae Provinciae.  Church of Rome ever since Saint Peter's coming thither, so writing to the Bishops of Antioch yielding when Saint Peter was at Antioch, the primacy was there, but Saint Peter coming from thence to Rome by Christ's command, jubente Domino, his See and primacy was translated thither. Eiu● sedes Romam translata est. And the See of Antioch at the first the chiefest thus yielding to the See of Rome, every other must needs be subject unto it. So were the decrees of the Apostles. Who also ordained that no Council might be kept without the authority of that See, nor any Bishop judged but in Council 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 Successoram Sanctiones Episcopi, q●i voluerint, velquibus necesse fuerit, suffugere, eamque appellare debent, ut inde accipiant tuitionem & liberationem. Simulque ij dem inspirante Domino constituerunt, ut nulla Synodus fieret praeter eiusdem sedis authoritatem, nec ullus Episcopus, nisi in legitima Synodo, suo tempore Apostolica authoritate convocata, super quibuslibet criminibus pulsatur audiatur vel iudicetur. Quia Episcoporum iudicia, & summarum causarum negotia, sive cuncta dubia, Apostolicae Sedis authoritate sunt agenda & finienda. Et omnia comprovintialia negotia, huius sancta universalis Apostolica Ecclesiae funt retractandaiudicio, si huius Ecclesiae Pontifex praeceperit. Saint Alexander Pope, living in this first Apostolic age, is witness, that Christ himself gave this supreme 
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. jun. collect. can. Adrian. 1. epist. ad Const. & Iren. 20. Abraham levita chron. Indiar. R. Abraham Aben Esra ad cap. 11. Danielis. Ammian. Marcellin. lib. 27.  power to that Apostolic See. Huic Sanctae & Apostolicae Sedi summarum dispositiones causarum & omnium negotia Ecclesiarum ab ipso Domino tradita sa●● quasi ad caput. So hath S. Anacletus before him, both Catholic and Protestants so acknowledging. Ab ipso Domino primatum Romanae Ecclesiae super omnes Ecclesias vniuer sumque Christiani nominis populum concessum esse asseruit. The words of Saint Anacletus are more large and plain, than this Protestant allowance is.  
And to come again, to the first general Council held at Nyce: first the Edict of Constantine his donation and endowing the Roman Church, and acknowledging therein as great privileges to belong to that Apostolic See, as any Pope, or learned Catholic now giveth unto it, was passed by all writers before Constantine his seating himself in the east, and the calling of the Nicen Council.  
This is manifest, not only by Christian antiquaries, too many to be cited, but jews and Pagans also. By that donation it is evident that neither the Nicen, nor any other such Council, could be called without the allowaance of the Pope of Rome. secondly in the Council of Rome consisting of 284. Bishops all subscribing as Constantine himself present likewise did, by all their hearts and hands, as great primacy is granted to that See as ever it claimed. Nemo iudicabit primam (Romanam 
Concil. Rom. sub Syleustro▪ can. 20.  sedem) quoniam omnes sedes à prima sede iustitiam desiderant temperari. Neque ab Augusto, neque abomni cler●; neque à Regibus, neque à Populo judex indicabi●●r. Et Subscripserunt 284. Episcopi, & 45. Presbyteri; & 5. Diacont & Augustus Constantinus & matter eius Helena. This was before the Nicen Council by many arguments. Thirdly the Fathers of the Nicen Council sent it in Latin to Pope Sylvester. Placuit ut haec omnia mitterentur ad Episcopum urbis 
Nicen Conc. in praefat. ep. Concilij Nicaeni ad Syluestr. Conest. Rom. 3.  Romae Syluestrum, and he there in a Council of 275. Bishop's thus confirmed it. Sylvester Episcopus Sanctae & Apostolic aesedis urbis Romae dixit quicquid in Ni●aea Bithynia constitutum est adrobur sanctae matris Ecclesiae Catholicae & Apostolicae à sanctis Sacerdotibus erecentis decem & octo, nostro ore conformiter confirmamus: qui ausi fuerint dissoluere definitionem Sancti & magni Concilij, quod apud Nicaeam congregatum est, anathemat●zanius, & dixerunt omnes, placet. The Pope of Rome, the Imperial City of the 
Euseb. l. 3. de vit. Constant. c. 7. Socrates. hist. l. 1 cap. 5. Theodorit.  world had his Priests there which supplied his place. Vrbisillius penes quam Imperium est, Episcopus ingrane s●ente ae●a●e praepeditus, absuit: eius tamen presbyteri, qui ad●rant, locum eius suppleverunt. Their 
Hist. l. 1. ca 7. Sozomen. hist. l. 1. c. 16.  names were Vitus and Vincentius, Vitus & Vi●centius eiusdem Ecclesia Presbyteri, pro illo adfuere. What it was forthem being but only Priests, and not Bishops, to supply the place of the Pope of Rome, and to be present for him among so many Patriarches, Archbishops and Bishops, sufficiently declareth his dignity, and their chief authority i● Council in that respect. Which these ancient Authors of that time have proved before, assuring us, that no Council might be kept or decree made without the Bishops of Rome their allowance, and 
Nicaen. Conc. in Subscriptione ante nomina Episcoporum.  consent. This is proved also by the ancient copy and subscriptions of this first general Council, where these two Priests Legates for the Pope of Rome subscribe for him, and by his power before all others Bishops, Archbishops or Patriarches present whatsoever Victor, or, Victus, & Vinecenti●●▪ Presbyteri urbis Romae, pro venerabili uno Papa ● Episcopo nostro Syluestro, subscripsimus, ita cred●●●● ficut scriptum est.  
And then after follow the subscriptions of the Bishops of Africa, Asia, and Europe, The Bishop● of Europe, wherein Rome is, being the last there in subscription, these Legates of the Pope, only Priests subscribing first of all Europe Asia or Africa, when of themselves as Priests they had ●● place at all, without power, and authority from th● Apostolic See of Rome, by which they had, an● thus executed the chiefest, in that first chief, an● general Christian Council of the world, as it i● commonly accounted, and by that title propose● as an example, and precedent for those that followed▪ Which hath enforced me to continue my examination of this part of this Protestant Article thus long, in regard this Council being so generally uncoqued by all, may be● pattern square and rule unto all in this kind of Question.  
The pretended only reason, which our Protestants before have made, to prove that which followeth in this article, That general Counsels may err, & sometimes have erred, even in things pertaining unto God, being this: forasmuch as they be an assembly of men, whereof all be not governed with the spirit and word of God, is vain, Idle, and to no purpose: for so we might discredit and deny all those Counsels of the Apostles, and Disciples of Christ before remembered, especially all after the choosing of the seven Deacons, Saint Stephen, and therest. For among these Nicolas author of the Nicolaite heresy, was one, and so being so unworthy an heretic, may not be said to have been always governed with the spirit, and word of God. And not finding any other general Council from that time until the first of Nice, which our Protestants with general applause receive, and all the Canons and decrees thereof, being received by Parliaments, statutes, communion books, Canons, articles before, and all authority they have, we may still doubt, or plainly say rather that this erred even in things pertaining unto God, and the very nature of God himself the blessed Trinity. And diverse others: for although, it consisted of the chiefest Prelates of all noble Churches in all Europe, Africa; and Asia, ●x ●●nibus Ecclesijs quae frequentes in tota Europa, Africa 
Euseb. l. 3. de vit. Constant. cap 7. Socrat. Eccl. hist. l. 1. cap. 5.  & Asia extiterunt, Dei ministri, qui facile primas ferre putabantur, in unum convocati: all Patriarches, either by themselves or Legates were there, and the Emperor himself, (for such as require his consent) yet they were all but an assembly of men, whereof 
Ruffin. hist. Eccl. l. 1. ca 5. Theodorit. hist. l. 1. Sozozomen. Eccl. hist. l. 1. c. 19  all were not governed with the spirit and word of God, our Protestants goodly reason, for by all writer's ther● were 17. known Arian heretics among them, and for such diverse of them with Arius condemned and exiled, at that time, and many more were absent in great number. And if we should for this, or any other pretended reason, doubt of the truth of this men Council, it were in vain ever to labour our seek to have a true general, and undoubted Council, for a greater assembly and more likely to conclude the truth, is not morally possible to be gathered. For besides the Emperor, all the 
Socrates hist. Eccl. l. 1. c. 5. Euseb. l. 3. de vit. Constant. cap. 9  Patriarches, and above 300. Bishops, there were learned Clergy 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; comitabantur, turbane munera● quidem potest. Atque ex 〈◊〉 Dei ministris alij prudenter & discrtè dicendo, alij vitae gravitate, & constanti rerum arduarum perpessione, nonnulli quasi media inter istos interiecta viuendiratione eximij, praeclara laudis insignia adepti sunt.  
Thus Eusebius there present, and others living in that time. And if in civil and moral bodies, such as the Church, Counsels, Diets, Parliaments and such like assemblies composed of many and diverse persons and conditions, are, we should expect an universal and general consent of men so assembled, we shall find there were or have been or can be very few or none such in the world.  
That first Parliament of Queen Elizabeth which overthrew Catholic Religion, and set up that new profession which professeth and decreed the articles, had but 4. or 5. voices and suffrages more for their new Religion, than were for the old, and yet she made so many new Protestant Lords for that purpose, and used such irreligious practices to increase the number for their new erection, as their own historians abundantly have testified. The 
Cambd. hist. Mar. Regio. Scot Stowe hist. an. 1. Elizab.  Roman and Catholic Church never proceeded with such poor shists and small difference of consents, either in the Council of Trent against protestants, or any other former general Council, in suppressing and condemning other heretics and their heresies, as is evident in this first general Council of Nice, where as before so many agreed, and so few dissented.  
Constantine the great Emperor, if we would follow Protestants for Prince's Supremacy, hath before made the judgement and sentence of the Nicen Council, the Infallible judgement and sentence of God, and giveth the same infallibility to all such Counsels. Quicquid in Sanctis Episcoporum concilijs 
Constant. ep. ad Ecclesias apud Socrat. l. 1. hist. Eccl. c. 6. Ruffin. hist. l. 1. c. 10. Episcopi Nicaeni Concil. epist. ad Episcopos Aegyptum, Libyam & Pentacol. incol Socrat. supr. l. 1. ca 6. Theodorit. l. 1. hist. c 9  decernitur, id universum divinae voluntati debet attribui. If we will believe hundreds of learned Bishops there assembled, so they testify: quaeritè constituta & decreta sint, earata stabiliaque permaneant, Dei Patris omnipotentis, & Domini nostri jesu Christi auxilio, una cum Spiritus sancti gratia. And they Anathematised the resisters of their decrees: Quibus omnibus Sanctum Concilium indicit Anathema. Placuit Concilio, communibus suffragijs Anathema denuntiare. It is evident by the 6. and 7. Canon of this Nicen Council that the Pope of Rome, Patriarch of Antioch, Alexandria, and by some Jerusalem, had jurisdiction over all Bishops in the world, and they all assented, if they could have assented to error, the whole Church under them might have erred.  
Saint Sylvester Pope of Rome, as before, with 275. Bishops confirmed that Council in all points, anathematising all gaynesayers unto it. Omnes qu● ausi fuerint dissoluere definitionem Sancti & mag●● Concilij, quod apud Nicaeam tongregatum est, anathematizamus. Et dixerint omnes, placet. Things concluded and confirmed for the whole Church by so many and great authorities, and their denial so severely punished, must needs be of highest and unfallible truth.  
The Apostles themselves in their Counsels before have given undoubted testimony to this if they 
Ignat. epist. ●d Polycarp. epist. ad Her.  had not by their Counsels prefigured and given testimoy to the infallible verity of the decrees of general Counsels, Their so many assembles and Counsels might have been spared, for whatsoever any one of them did, or should have decreed, was without question true in matters of faith, otherwise we might call all their sacred writings & the whole new testament into question.  
The Apostolic men of the first age have given like evidence before. And among them S. Ignatius who would have such counsels often kept: Crebrius celebrentur Conuentus Synodique: doth make their decrees, and constitutions, of so great and unquestionable power, and authority, that he which doth otherwise, although he is in other things worthy of credit, although he fasteth, although he liveth in virginity, doth miracles and prophesieth is to be accounted for a wolf, which under a sheep's skin bringeth destruction and bane to the sheep. Quicunque dixerit quipping 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 impossible he maketh it, that such decrees should be untrue. And the first Nicen Council 
Concil. Nic. in Symbolo, apud Ruffin. l. 1. hist. Eccl. c. ●. Socrat. l. 1. hist. c. 6.  declaring, that a general Council is the Catholic Church, and reason so warrantinge, by error of such a Council the whole Church might err in articles of faith. And that article of our Creed, I believe the holy Catholic Church, ever most true, might be false at sometimes: which is a thing most profane, and Antichristian to be affirmed. For if a general Council representing the whole Church, ruling, governing and teaching it in the chiefest Bishops, and Pastors there present, might err, the whole Church both the Governors, and governed therein must needs be in the same desolate estate. And our Protestant Bishops and Doctors 
Engl. Protest. in Bilson Suru. p. 82. Morton. part. 2. Apolog. p. 340. l. 4. c. 18. field p. 228.  with their public allowance, and approbation do thus give warrant unto us.  
The authority of general Counsels is most wholesome in the Church. A general Council is highest judge. Bishops assembled in a general Council have authority to subject every man that shall disobey such determinations, as they consent upon, to excommunication, and censures of like nature. We must receive and respect the authority 
L. 4. c. 5 pag. 202.  of all Catholic Doctors, whose doctrine and writings the Church alloweth: we must more regard the authority of Catholic Bishops: more than these the authority of the Apostolic Churches: amongst them more especially the Church of Rome: of a general Council, more than all these. False it is, that we admit no judge, but Scriptures, 
Sutcliff ag. D. Kell. pag. 40. 42.  for we appeal still to alawfull general Council.  
This being thus generally written with authority, and in the name of all Protestants, especially in England, they must needs grant, that general Counsels be of infallible judgement, in articles of religion, otherwise there is no means left to find the truth, but we might and must wander from one false & deceitful rule to an other, without end. And seeing every Court and Consistory; from which appeals are, or may be made, is inferior, more uncertain, and of less authority, than that Seat of judgement to whom it is appealed, it is most certain, by these Protestants themselves, that they which never had, have, or, as before, can have hereafter any general Council, to which they must appeal, as they do, cannot have any possible title to true religion, for themselves or the least colour or pretence of justice or Religion for such monstrous, and horrible penalties, and cruelties, as are inflicted, to enforce the Catholics, so many general Counsels, consisting of diverse hundreds of learned and holy Bishops, or to persuade them to embrace their Protestant professions which never had any lawful Bishop according to this fift Council. Illud generaliter clarum est, quod si quis praeter 
Concil. Nic. can. 6. Ruffin. l. 1. hist Eccl. in Concil. Nicen.  sententiam Metropolitani fuerit factus Episcopus, eum magna Synodus definivit non esse Episcopum. That is generally manifest, that if any man is made a Bishop against the will or liking of the Metropolitan, this great Council, doth define that he is no Bishop. And so can make no Bishop or Priest. So by this most holy Council, so often and authoritatively received by our English Protestants, as is before declared, they neither have nor possibly hereafter by their proceed can have any one Archbishop, Bishop, Priest or Clergy man among them: for if their pretended ●●●ner of constitution were true, which we have invincibly proved otherwise, yet they themselves, and all other writers confess, they had not the assent, but uttermost dissent and disagreement of any domestical or foreign Metropolitan for their new Religion or consecration. But this sacred Council even in those Canons which our Protestants 
Nicen. Con●. can. 14.  receive, doth utterly condemn the pretended consecration, and ministry of England erected against the Catholic sacrificing Preisthood, assuring us, that true Priests did offer sacrifice and this Sacrifice was the body of Christ. Presbyteri offerendi sacrificij habent potestatem. Offerunt corpus Christi. It maintained the Pope's Supremacy as before. It received more Scriptures than Protestants do: librum Iudith Synodus 
Hieron. praef. in librum judith. Concil. Nic. can. 11. 13. 14. Can. 3.  Nicaena in numero Sanctarum scripturarum legitur computasse. It approveth Indulgences in 4. Canons: and giveth authority to Bishops in such cases. It forbiddeth Clergy men to keep any women in their houses, but mother, Sister, grandmother, Aunt. They declared it to be the old tradition of the Church, that Ecclesiastical men might not marry, and so commanded. Qui in clerum ante ascripti 
Socrates hist. l. 2. c. 2. Sozomen. hist. Eccles. l. 1. c. 22.  erant quàm duxissent, high secundum veterem Ecclesiae traditionem, deinceps à nuptijs se abstinerent. By which the Protestants Church is utterly disabled, and overthrown, by their own rule, and article, before, neither having the true word preached, Sacraments duly ministered, Church rightly governed, nor any one man among them to perform most needful functions and duties, by their own definitive sentence.  
Their conclusion of this article, Things ordained by general Counsels, as necessary unto salvation h●●e neither strength, nor authority, unless it may be declared, that they be taken out of holy Scriptures. This is abundantly before confuted where I entreated of their article of Scriptures. So it is by that is delivered in this Council, which they wholly, and without any the least exception, admit. For in denial of marriage unto Clergy men, it hath done it by the old Apostolic tradition of the Church, 
Can. 6. 7.  secundum veterem Ecclesiae traditionem. So they do in the true government of the Church by the Pope, and Patriarches. Antiqua consuetudo. Antiqua mores. Mos antiquus. Seruetur, Seruentur. Consuetude obtinuit, & antiqua traditio. Yet true government of the Church, is with them an essential property of the true Church, unseperable, and so necessary to salvation. So is the true Clergy 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 themselves with public 
Protest. of Engl. in field. libr. 4. of the Church pag. 228.  allowance write: Bishops assembled in a general Council have authority, to interpret Scriptures, and by their authority to suppress all them, that gain say such interpretation. Therefore if there were question of truly interpreting Scripture, Protestants must yield to general Counsels, and not these to them, particular Churches (if the Protestant was such) must of duty and necessity submit themselves to the universal, and Apostlike Catholic, such as a general Council is, as the first Nicen Council in the Creed thereof, which Protestants receive, doth declare itself, and such general Counsels to be, and so inflicteth censures. Anathematizat Ca●●olica 
Symb. Nice●. Ruffin. lib. 1. hist. c. 5. Soc. l. 1. hist. c. 6.  & Apostolica Ecclesia. Therefore we are sure a general Council cannot err in expounding Scriptures, or any decree of faith. That our Christian Britain's were of this mind, opinion and profession, their Bishops with long and tedious labours present at the great primitive Counsels of Arles, Sardice, Ariminum, and others by all witnesses, and with our King and Emperor at Nice, in most probable judgement, also Rome, and the sacred Nicen Council here then authentically received and embraced by all holy writers, give abundant testimony.   

THE X. CHAPTER.  
The 22. Article thus likewise examined, and condemned.  
THE next article the 22. in number is entitled: of Purgatory. And is thus. The Romish doctrine 
The doctrine of Purgatory prayer, and other satisfaction for the true faithful deceased practised in this first ag●.  concerning Purgatory, pardons, worshipping, and adoration aswell of Images, as of relics, and also invocation of Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God. Much matter in few words, many things peremptorily affirmed, nothing proved. All false, and foolish also, where as they would have all thing grounded upon warranty of Scripture, so many times by them 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 down in the Counsels of Florence and Trent: If men truly ponitent departed this life, in the love of God, before they have satisfied for their sins, their souls are purged with the pains of Purgatory. And that they may be relieved from such pains, the suffrages of the saithful alive, to wit, sacrifice of Mass, prayers and alms and other offices of piety, which by the faithful are used for other faithful people, according to the institu●●ons 
Concil. Flor. Concil. Tried. Sessione 4. can. 30.  of the Church, do 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 ut à poenis huiusmodi releventur, prodesse his vivorum fidelium suffragia, Missarum scilicet sacrificio orationes, & eleemosynas & pietatis officia, quae à fidelibus proaijs fidelibus fieri consueverunt, secundum Ecclesiae institutae.  
Nor is this the Romish only but also the Greekish and Catholic doctrine of the Church of Christ. So is affirmed by Gennadius their learned Patriarch in his defence of the recited Council of Florence: The doctrine of Purgatory, prayer and Sacrifice 
G●nad. Scholar in defence. Concil. Floraent. def. ●. cap. 3.  for the dead was a tradition of the Apostles. That which the La●●nes call purgatorium, purgatory, they of the Greek Church name catharterion, a purging place, They were only Scismaticorum Sectatores, followers of Schismatics, which denied it. This is likewise confessed 
Relation of Relig. c. 53. 54. 55.  by our English Protestants, and known unto all travailers either into the country's, or writers of the Greeks'. Now let us see whether it was the doctrine of the Apostolic age, or no.  
The Greek Patriarch hath before affirmed it, So will our Protestants hereafter. And the Apostolic men of this age affirm and prove it. Saint Clement saith his Master and predecessor Saint 
Clem. Rom. Epist. 1.  Peter among other things did teach, mortuos sepelire, & diligenter corum exequias peragere, proque eye or●●e, & eleemosynas dare. To bury the dead, and diligently perform their funerals, and pray, and give alms for them. He delivereth further how in their public 
Constitut. Apost. l. 8. c. 19  Church service, and Sacrifice of that time, among their prayers for other necessaries, they prayed for the faithful departed out of this world. Pro ijs, qui infide quieverunt, oremus.  
And from james Alphaeus named the Brother of our Lord, frater Domini, he setteth down the manner how the Deacon used publicly to give warning in the time of the holy Sacrifice, to pray for the souls of the faithful deceased, delivering the very prayer commonly used in such cases, directly proveing a place of Purgatory, and prayer for the delivery of the faithful departed from thence, with a remission of all punishment, they had deserved, and were to suffer, until they were by such means freed thereof. Pro defunctis qui in Christo requieverunt, 
L. 8. supr. cap. 47. iuxt. al. 40. & 41.  postquam Diaconus edixit, orandum esse, adiunget etiam haec: oremus profratribus nostris qui in Christo requieverunt, ut 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, & jacob, cum omnibus qui à saeculo condito Deo placuerunt, unde fugit dolour, maeror & gemitus. And again: ipse nunc respice hunc seruum tuum, quem in aliam sortem elegisti & assumpsisti, & condona ei, si quid tum volens, tum nolens peccavit: & exhibe ei Angelos benevolos, ac colloca ●um in s●●● Patriarcharum, & Prophetarum, at que Apostolorum. And expresseth plainly, that such holy prayers, Sacrifice, alms, and the like works of piety, did only help and profit such, as the Catholic Counsels have before delivered, and Catholics perform such duties for, dying in state of grace, not yet having satisfied for their sins. Sed 
Cap. 49.  haec depys dicimus: impios enim tametsi omnia bona externa pro eis largiaris, nihil iunare queas. And punctually remembreth diverse solemn times to pray, especially for such. The third day, neenth day, 
Cap. 48.  fourteth day and the years day or their deaths, then used. 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 
Cap. 50.  hath in other places. Saint Denis the Aeropagite speaketh as plainly in this matter, and affirmeth that this manner of praying for the dead, dying in state of grace was both an Apostolical tradition, and warranted by holy Scriptures. Speaking of the faithful deceased, and the ceremonies of the living for them, he saith the Priests poureth fourth his 〈◊〉 holy prayer for him that is departed this life. Accede●s dininus praeful, precem super to sacratissimam fun●●●. And repeating the same again, he setteth down, how all saluted the dead, and prayed for him, or them, and their prayer was, that God would remi● them all their sins which by humane frailty they had committed, and place them in the light and region of the living, in the bosoms of Abraham, and Isaac, and jacob, 
Dion. Areop. l. de Eccles. Hierarch. c. 7.  in the place from whence all grief, sadness and groneing flieth away. Accedens divinus Antistes precem suam super mortuum peragit: postquam precem, & ipse eum praesul salutat, & suo deinceps ordine qui 〈◊〉 omnes. Precatur oratio illa, divinam bonitatem, 〈◊〉 cuncta dimittat per infirmitatem humanam admissa peccata defuncto: eumque in luce statuat, & regione vivorum, in sinibus Abrahae, & Isaac, & jacob, in loco unde aufugit dolour, & tristitia, & gemitus. And expoundeth this Bosom of Abraham, whither the faithful are translated by the prayers, and other good deeds of the living, from the place of punishment or Purgatory, where they were beforeto the eternal felicity in heaven, as Catholics now hold and teach. Sinus autem beatorum Patriarcharum reli●●●rumque sanctorum omnium, utreor, divinissimae ac beatissimae sedes, quae deiformes omnes suscipiunt, insenescibili, & beatissima perfectione. And there he solueth that pretended exception, which our Protestants make against this Apostolic doctrine, & practise, because they suppose the souls of these faithful deceased to be without all hope, to go to any other place, then that they are received in, when they are newly separated from their bodies, and the centre of all for ever to be after death as their lives and actions were in this world, and he affirmeth that the prayers of the just do as well help those, that are dead, being worthy of such prayers, in the time of their life, as the living, and the true traditions of the Scriptures so teach us. Verùm, inquies fortassis, haec quidem rectè à nobis dicta esse; sed te dubitare, cur à divinabonitate postulet Antistes mortuo peccatorum remissionem, & parem Sanctis ac lucidissimam haereditatem. Sienim unusquisque praemia consequetur a divina iustitia, eorum bonorum aut malorum quae in hac vita gessit; perfecit autem is qui defunctus est huic vitae consentaneas actiones: quanam A●●tistitis orationis in aliam quietis sedem migrabit; praeter eam quaeipso digna, est, & quae vitae hi● actae respondet? equidem probe scio, scriptis diuints insistens, unumquemque remuneratitiam sortem adepturum. Conclusit enim, inquit, Dominus apud se: & referet unusquisque ea quae per corpus gessit, sive bonum sive 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 Saint Clement hath done before, that this manner of praying and doing other works of piety, for the dead, was used and avail able for true believing Christians only, 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 exaudiretur, atque non immeritò ipse audiret oraculum illud institiae plenum: petitis, & non accipitis, quia malè petitis. 
jacob. c. 4.  We read that Saint Phocas a miraculous Saint 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 follow, within three days, as it did, he told him that he 
S. Phocus ad Traianum. Walter. Rollwinke fascic. Tempor. in Traian.  was to go to the parts of the furthest deep place, where he should be in perpetual darkness, and burned with cruel fire for ever. Traiane perge ad ulterioris abissi loca, & ad praeparata tibi tormenta festina, ubi nocte perpetua, & saevo exurendus es incendio.  
This he spoke by the spirit of God prophetically, & consequently truly: cui spiritu prophetico dixit. This was the doctrine, and practise of the whole Church of God expressed, and professed in the most ancient liturgies, and public Masses, ascribed to the holy Apostles, then publicly used. In the Mass of S. 
Missa S. jacobi.  james called the lesser, Bishop of Jerusalem we find this prayer: pro requie antè defunctorum, & Patrum, & fratrum, Dominum ●remus. Let us pray to our Lord for the rest of them that be already departed this life, our fathers and brothers.  
That God will grant their oblation to be acceptable, for propitiation of sins, and ignorances, and rest of the souls of them that be dead before us. Fac ut 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 & universae carnis, quorum memoriam egimus, & quorum memoriam non egimus, orthodoxorum, ab Abeliusto usque in hodiernum diem. Ipse ibi fac cos requie scere in regione viventium, in regno tuo, in delicijs Paradisi in si●● Abrahae, & Isaac, & jacob, sanctorum Patrum nostrorum, unde exulat dolour, tristitia & gemitus, ubi lustrat lumen vultus tui, & refulget perpetuo. Pro requie patrum, & fratrum nostrorum, qui ante nos dormierunt, dicamus omnes toto animo, Domine miserere.  
The like hath the liturgy of Saint Matthew: 
Missa S. Matthaei.  Memento Domine omnium fidelium dormientium, & in signo rectae fidei quie scentium, Domine Deus noster memento dormientium, & in recta fide quiescentium. So is the Mass of Saint Mark: animabus patrum & 
Missa S. Marci.  fratrum nostrorum, qui antea Christi in fide obdormierunt, dona requiem Domine Deus noster. And relating how it was the use to read the catalogue of such deceased, and then to pray thus for all their souls. Horum omnium animabus da requiem, Domine Deus ●●ster, 
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. milit. c. 3. cap. 4. August. Enchirid. c. 100 de civet. Dei l. 21. c. 24. l. de cur. pro mart. de verbis Apostoli serm. 32. Isod. l. 1. de office Eccl. c. 18. Amal. 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. field l. 3. c. 29. p. 138. Covel. Exam. p. 114. Middl. supr. pag. 51. Morton. Apol. part. 1. p. 329. Caluin. apud eund. ib. Perkins problemat. pag. 178.  in sanctis tuis tabernaculis, inregno tuo, largiens eis promissionum tuarum bona quae oculus non vidit, & auris non audivit, & in cor hominis non ascenderunt, quae praeparasti Deus, diligentibus sanctum nomen tuum: eorum, inquam, animabus dona requiem, easque regno caelorum dignare.  
All other ancient public liturgies and Masses of all nations agree herein. The best learned Fathers both of the Greek and Latin Church do assure us, it was a tradition of the Apostles, and received and practised in the whole Church. Ab Apostolis sancitum est, ut in celebratione venerandorum mysteriorum memoria fiat eorum qui hinc decesserunt. Qui ante nostestes fuerunt, habentes ante nos traditionem ●● Ecclesia, quique etiam à patribus suis traditum acceperunt, quemadmodum etiam high a suis patribus didicerunt. Pro peccatoribus facimus memoriam, pro peccatoribus misericordiam Dei implorantes. Ecclesia necessariò hoc perficit traditione à patribus accepta. Quis autem poterit statutum matris dissoluere, aut legem patris? Sacrificium pro defunctorum fidelium requie offer, vel pro eis orare, quia pertotum hoc orbem custoditur, credimus quod ab ipsistraditum sit, hoc enim ubique Catholicatenet Ecclesia.  
This was so generally received, and confessed doctrine, practised in all times and places, That until Aërius the heretic in the days of Constantine, no man denied it, and he for his singular denial thereof, was and is condemned of heresy, with all his followers. This is a truth so evident, that our Protestant writers do with their public warran● thus acknowledge it. The primative Church did offe● sacrifice at the altar for the dead. Sacrifice for the dead● was a tradition of the Apostles, and the ancient Fathere. Saint chrysostom taught it to be the Apostles ordinance to pray for the dead. Aerius condemned the custom of the Church in naming the dead at the altar, and offering the sacrifice of Eucharist for them: and for this his rash and inconsiderate boldness, and presumption in condemning the universal Church of Christ, he was justly condemned. In the Masses or liturgies of Basile, chrysostom and Epiphanius, the dead were prayed for. Ipsi veteres preces fundebant pro defunctis. The ancient Fathers poured out their prayers for the dead. Dionysius (the Areopagite, Saint Paul's scholar) ●aught that sins are purged in purgatory. In purgatorio expiari peccata.  
The prayer made for the departed doth beseech the divine Clemency, to forgive the party deceased all sins committed by humane infirmity. Oratio illa precatur divinam clementiam, ut cuncta dimittat per infirmitatem humanam admissa peccata, defuncto. If we should give any respect to the jews, Mahometans and 
Coccius tom. 2. l. 7. artic. 5.  and such, to make this a received opinion of all the world, they ever held, hold and practise prayer, and such works for the dead.  
Now we need not doubt but this so public and common truth was also brought into Britain, and here practised and taught by our first Fathers in Religion. Whosoever they were the Apostles or their disciples from Jerusalem, Rome or what Apostolic place else they held professed and taught the Apostles doctrine and tradition and used their liturgies: if from Jerusalem, that of S. james where the dead are so often prayed for, and the sacrifice of Mass offered for them. And where there was a particular Church, in the first days of Christianity as S. Bede from antiquity sequens veter●●● 
Bed. libel. de locis Sanctis Arnulphus & Adama. ib. & l. 5. hist. Eccl.  monumenta, with others assureth us, in quasuper altare pro defunctis sacrificium solet fieri, positis interi● in platea corporibus, in which Church sacrifice was used to be offered for the dead, their bodies in the mean time remaining in the street. But because I have invincibly proved in my Ecclesiastical history, and it is not to be denied but our conversion was by S. Peter & his Church of Rome, we must 
Manuscript. antiq princip. stores.  needs say with our old British manuscript written in the Britain's time, that his Mass and the Mass of S. Mark his Scholar, came into these parts and were used here. And no man, Protestant or other finding yet that the prayer in the Roman Mass was added by any, Memento Dominc famulorum famularumque 
Missa S. Petri in Canone.  tuarum qui nos praecesserunt cum sigm fid●i & dormiunt in somno pacis. Ipsis Dominc & omnibus in Christo quiescentibus, locum refrigerij, locis & pacis, ut indulgeas deprecamur, and the Mass of S. Mark being so manifest as before for this religious doctrine and practice, we must needs say this was the profession and custom, of our Christian Britan's from their first instruction in the faith of Christ. To this old monuments of our most ancient and renowned Church of Glastenbury giveample testimony, when assuring us, that thousands of British Christians millia dormientium were 
Antiquit. glast.  buried there above a thousand years since, they give 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 Saints, and their p●●iers resting there, and the Masses and prayers there daily offered for the dead there buried. We find in the old antiquities of landaffe a Public Charter of King Mauricus in S. Dubrit●●● his time, 
Manuscript. antiq. de primo statu Landaven. Ecclesiae.  that it was the old custom and duty of Churches, daily to pray for the souls of the benefactors deceased, and all the faithful departed out of this life: oratione quotidiana & Ecclesiastico seruitio pro anima ●●●us & animabus parentum suorum Regum & Principum Britanniae, & omnium fidelium defunctorum.  
So is the charter of King Arthur to the school of Cambredge, proremedio animarum antecessorum 
Chart. privileg. Reg. Arthuri apud Caium l. 1. antiquit. Cantabrig. pag. 60. 70. Caratoc. hist. M. S. de vita S. Gildel. Probus l. 2. de vit. S. Patricij. Caius l. 1. sup. p. 147. 148. l de vit. Sanct. Walliae in S. Iltuto.  uneorum Regum Britanniae. Saint Gildas our oldest writer, and great divine did daily pray for the foul of his brother being slain. Orabat pro spiritu fratermp quotidie. Saint Patrick prayed for the dead oravit pro anima eius. S. Iltutus appointed 50. of his scholars to pray for the souls of the dead continually. Constituit quinquaginta fratres, qui continuam animarum memoriam haberent.  
And as I have spoken before, how the first Christians at Jerusalem had a particular Church founded, and employed to that holy use. So our Christians Britan's insisting in the same devotion from the beginning, had diverse such foundations and Churches especially to offer sacrifice, and pray for the dead. One of them was at london. Ecclesiam 
Galfrid. Monum. hist. Reg. Briton. l. 12 c. 13.  aedificaverunt, in quo pro ipso (Rege) & fidelibus defunctis, divina celebrantur obsequia. And this is sufficient for this question.  
The next exception, which is taken by our Protestants 
The Catholic doctrine of pardons & Indulgences.  in this article, is against the Catholic doctrine about pardons, or Indulgences, saying, as they have done already, of Purgatory, that the Romish doctrine concerning pardons, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God. The Council of Trent setteth down the Catholic doctrine in this point, which these men call the 
Conc. Trid. seff. 9 in decreto de Indulgentijs.  Romish doctrine, that power of granting indulgences was by Christ granted to his Church, and the Church in the most ancient times used it, by so great warrant, and therefore declareth the use of Indulgences to be retajned in the Church, as necessary for Christian people, and allowed by the authority of holy Counsels, anathematising them, which affirm them to be unprofitable, or deny there is power in the Church to grant them. Cum potestas conferendi Indulgentias, à Christo Ecclesiae concessa sit; at que huiusmodi potestate, divining tradita antiquissimis etiam temporibus, illa usa fuerit: Sacrosancta Synodus, indulgentiarum usum Christiano populo maxime salutarem, & sacrorum conciliorum anthoritate probatum, in Ecclesia retinendum esse docet, & praecipit: eosque anathemate damnat, qui aut inutiles esse asserunt, veleas concedendi, in Ecclesia potestatem esse negant.  
The same holy Council with all good Catholics as much condemneth abuses in pardons or Indulgences, and as wisely preventeth them, as any enemy of Indulgences doth, ever did, or can desire.  
That there this power of granting pardons and Indulgences for remitting the temporal punishment, due to sin, is first evident by that is said of the pains and punishment of purgatory before. For no man will or can deny but if the Church hath power or means to remit pains, to them that be deceased, and out of the state of meriting, in themselves, much rather it hath such power and remedies for the living which by themselves may, and do merit, and are in all respects parts and subjects of the militant Church of Christ.  
Secondly whereas this Protestant article saith pardons have no warranty of Scripture, but rather repugnant to the word of God. The Apostolic Fathers of this first age have taught us otherwise before, even of the pains of Purgatory. And the Scripture is clear both that Christ did grant this power to his Church, and the Church practised it in the Apostles time. Of this power of remitting sins, and their punishment, Christ must needs mean when he said to S. Peter, he would give 
Matth. c. 16.  unto him the keys of the Kingdom of heaven, and whatsoever he should lose on earth should be loosed in heaven. Tibi dabo claues regnicaelorum. Et quodcumque solueris super terram, erit solutum & in caelis. So when he said to all his Apostles. Whatsoever 
Matth. 18.  you shall lose on earth shall be loosed in heaven. Quaecunque solueritis super terram, erunt soluta & in 
joh. cap. 20.  coelo. And again, whose sins you forgive they are forgiven unto them. Quorum remiseritis peccata, remitiuntur ets.  
And that we may be assured, these words and warrants of Christ did carry this construction, and give this power, and not only to the then present Apostles but their Successors, and Rulers in his Church for ever, first Saint Paul who was not an Apostle, Priest nor Christian then at the giving of this cominission, nor there present, did thus expound it, and practise it. For first excommunicating the wicked Corinthian which had committed 
1. Cor. 5.  sin with his Father's wife, his mother in law, a sin both in catholics and Protestants judgement deserving great and long penance, and punishment, he soon after wrote unto them again to give him pardon and indulgence for the punishment thereof, donetis, or condonetis, cui donastis, or condonastis & ego, & ego donavi or condonavi in persona Christi, S. Paul gave pardon in the person of Christ, and the Church of Corinth did the same by the 
2. Cor. 2.  same warrant and authority.  
So the learned holy Fathers after expound it, 
Primasius in c. 2. epist 2. add Corinth. Aug. l. 2. x epist. parmen. c. 11. Chrys. Homil. 5. de verb. Isaiae vidi Dom. l. 3. de Sacerdo●io. Euseb. Emissen. hom. in dom. 19 post Pentecost. Hilar. can. 18. in Matth. Pacian. epistol. 1. ad Simpronian. Novatian. Aug l. 50. homil. hom. 40 27. l. 20. civet. cap. 9 Engl. prot. Book of Ordinat.  with the Church's approbation: cui aliquid donastis. Pro donaveritis, & ego. Sicut vobiscum vindicavi, ita & vobiscum dono. Name, Et ego quod donavi. Non in mea persona, sed Christi, qui dixit, quae solueritis in terra, erunt soluta & in coelo. Si quid donavi propter vos. N● gravemini. In persona Christi. Quia personam gerimus Christi. And both the Greek and Latin Church ever from the beginning expound those words of Christ in the Gospel before cited, as I have done. And our Protestants themselves do the like making those words of Christ in S. Ihons' Gospel to be the form and manner to make their pretended Bishops and ministers, their pretended consecratours, saying to all such at their admittance, these words: Take the holy Ghost, whose sins you forgive they are forgiven unto them, and whose you retain they are retained. And thereby claim as ample warrant and power as any Priest, Bishop, Prelate or Pope doth or ever did, both to absolve from sins, and pardon and give Indulgence, for all pain, and punishment in any wise due or belonging to any sin, or sins, how many or enormeous soever they be, and by the greatest authority in their Religion presume to practise it in such manner. For absolution and pardoning of all sins they have the warrant of as many Parliaments as they have kept since Queen mary's time, all the Reign of Queen Elizabeth: King james and Charles all their books of articles, Canons, Injunctions, and general practice of their congregation Protestant in England now about 70. years allowing and exercising publicly their communion book, utterly and under great penalties forbidding all other Rituals or Church service, in this every minister doth may or is bound thus to say to men confessing their sins unto them. Our Lord jesus Christ hath lest power to his 
Protest. Communion book Titul. visitation of the Sick.  Church to absolve all sinners which truly repent and believe in him, and by his authority committed to me, I absolve thee from all thy sins, in the name of the Father, and of the son and of the holy Ghost, Amen.  
King james Supreme head of their Church, in his Provincial Council, or conference, with his Protestant Bishops and Doctors thus defineth or declareth. The particular and personal absolution 
King james and Protest. Bishops at Hampton. confer. p. 13.  from sin after confession, is Apostolical, and a very godly ordinance. Where we see, that every Parish pretended Priest, or minister with our Protestants (for so their directory is) may, and aught by their Religion, attempt to give plenary pardons, and Indulgences, in as ample, or rather more ample, and illimited manner than any Pope did. For by their religion this is to be or may be executed by any minister to any penitent whomesoever without any restriction, and from all sins and punishments due to them, which is most manifest by their last assertion and doctrine of denying purgatory and prayer for the dead, only constituting two places for the deceased, hell and heaven, and teaching that every penitent so absolved, and receiving Indulgence from them, so dying doth immediately go to heaven, and so of necessity by their doctrine and practice, they must needs hold, that they give plenary Indulgence to every such confessing penitent. This they confirm further, prove, & practise in all their Ecclesiastical Courts, where they inflict, and continue, or at their pleasure forgive, pardon and give Indulgence of all punishments and pains for sin. This they protest and declare with their public authority in their Church service, diverse times in the year, their public direction and command, openly in their Churches thus pronouncing: Brethren in the primative Church 
Protest. Communion book Tit. a Commination against sinners.  there was a goodly discipline, that at the beginning of lent, such parsons as were notorious sinners were put to open penance, & punished in this world, that their souls might be saved in the day of the Lord: and that other admonished by their example, might be the more afraid to offend: it were much to be wished, the said discipline may be restored again. And this book of articles it 
Protest. artic. of Relig. art.  self in the 33. article hath, how after temporal penance arbitrary by a judge having authority, who may assign more or less, longer or shorter, remit and pardon some or all, the greatest sinners even excommunicated, are to have Indulgence, pardon, and absolution. Our Protestant Parliaments, 
Parliament. 1. Elizabeth.  and Religion do expressly receive the first Nicen Council, wherein the doctrine of Indulgences, & 
Concil. Nic. 1. c. 12. 11.  practise of them is as expressly approved, and calleth it the ancient and canonical law, antiqua & canonica lex seruabitur, and to be observed, and they leave it in the power of the Bishop to be judge, when and how they are to be used, licebit Episcopo h●manius aliquid de ●is statuere.  
And their private writers both in their public sermons, and books published with authority, and for which some have been made Bishops among them, do thus confirm it. As there is a death in 
Theoph higg. ser. 3. Mart. an. 1610.  sin, and a death to sin, so there is a double resurrection: the first à culpa from sin: the second à poena, from the punishment which followeth thereupon. The 
Feild books of the Church l. 1. c. 17. p. 33.  true Church admitteth and receiveth all, that with sorrowful repentance return, and seek reconciliation, how great soever their offences have been: not forgetting to use due severity▪ which yet she sometime remitteth. The ancient Bishops were w●nt to cut of great parts of enjoined penance: which remission and relaxation was called an Indulgence.  
The like have others, and among other reasons 
Feild supr. l. 1. c. 17. 1. Cor. 2. v. 8. 9 10.  and authorities for this old custom, and doctrine they cite and expound as catholics do, the practice and place of S. Paul to the Corinthians before alleged. Therefore having so ample and evident testimony, and confession of our Protestants in this point, we may be more brief in relating the Fathers of this Apostolic age, the doctrine in question being by all even adversaries thus confessed to have been delivered by Christ, Apostolical and Godly. First to begin with the See of 
Clem. Rom. epist. 1. Leo 2. in epist. decret. Marian. Scot l. 2. e●at. 6. Flor. Wigornien chron. in Sylvan. & Oho. Cons.  Rome Saint Clement and many others are worthy witnesses, that Saint Peter the Apostle left unto him his Successor in the Roman See this power, in as ample manner as Christ communicated it unto Saint Peter, and calleth it a rule of the Church, Ipsi trado à Domino mihi traditam potestatem ligandi & soluendi, ut de omnibus quibuscumque decreverit in terris, hoc decretum sit & in coelis Ligab● enim, quod oportet ligari, & soluet quod expedit solui, tanquam qui ad liquidum Ecclesiae regulam noverit.  
And for all Bishops he setteth down, from the Apostles order, that all Bishops should use mercy humanity, and indulgence towards penitents. Primum 
Clem. Const. Apost. lib. 2. c. 13. 12. Cap. 18.  potestate reum iudica, deinde cum misericordia, humanitate & indulgentia eum concilia, promittens ei salutem, si morem mutaverit, & ad paenitentiam redierit. Oportet poenitentes libenter admittere, gaudentes illorum causa cum misericordia, & humanitate, iudicantes eos, qui deliquerunt. He setteth down the 
Cap. 19  manner how Bishops should not suffer sinners to enter into the Church, until they had done penance as he should think fit, and then to forgive them. Cum aliquem peccavisse cognoveris, iube cum foras eijci ingressique pro eo rogent. Tunc iubebis illum iware & expendens an paeniteat, & dignus sit, qui in Ecclesiam omnino recipiatur, afflictum illum diebus ieiuniorum pro ratione peccati hebdomadas duas, vel tres, vel quinque, vel septem, dimitte. Where the granting of pardon, and Indulgence, more or less is referred to the Bishop's judgement, and discretion. And 
Cap. 21.  further, omnium curam habeat Episcopus. Poenitentibus remissionem concedere oportet. Recognosce o Episcope, dignitatem tuam, quod sicut ligandi potestatem accepisti, sic etiam soluendi. Obtinens igitur soluendi potestatem, recognosce teipsum, & secundum dignitatem loci tui, in hac vita versare, sciens quod de pluribus rebus ratio abs te requiretur. Cui enim, inquit, depositum est 
Luc. 12.  multum, abundantius repetetur ab eo. Nam peccati expers reperitur nemo, excepto eo, qui propter nos factus est homo. Quoniam scriptum est nemo mundus à 
job 25.  s●●●●bus, neque si unum diem vixerit. Where pardons and Indulgences are commanded, and the necessity of them among all men sinners delivered.  
He teacheth the like thus again, peccantem ca●●iga, 
Lib. 2. Const. Apost. c. 21. Cap. 21.  & ieiunio afflictum remissione releva, & ingemiscentem recipe. And leaving all to the Church, to impose penance, to alter change, ease or give, pardon, release, and give Indulgence of it, he addeth: nolite pro omni peccato eandem sententiam far, 
Cap. 52.  sed unicuique propriam poenam statuite, cum multa prudentia. Alios minis subijcies, alijs subsidijs pauperum, alios ieiunijs affliges, alios segrcgabis pro delicti magnitudine. Diversis delictis diversas poenas imponatis. Si poenitentem non receperis, insidiatoribus trades, 
Cap. 14.  oblitus Dauid dicentis, ne tradas bestijs animam confitentem tibi. Si quis Episcopus aut presbyter, cum qui à 
Psal. 73. Can. Apost. can. 51.  peccaco revertitur, non recipit, sed reijcit, deponitor, eo quòd Christum offendat, qui dixit, ob unum peccatorem qui resipiscat, gaudium oboriri in coelo.  
And Saint Ignatius earnestly urgeth to take 
Ignat. epist. ad Philadelp.  mercy of, and pardon penitent sinners, and receive them with all gentleness, as a means to bring them from sinning to salvation. Obsecro vos, quotquot paenitentia ducti redierint ad unitatem Ecclesiae, suscipite illos cum omni mansuetudine, ut per bonitatem 
This doctrine of Indulgences used in Britain from the first conversion thereof, to Christ. Girald. Cambren. descriptione Cambr. cap. 18.  & patientiam vestram resipiscentes ex diaboli laqueis, digni iam Christo facti, salutem consequantur aeternam in regno Christi. And to come home to this our own country of Britain, Giraldus Cambrensis an old learned Bishop, and great antiquary entreating of the first faith, and Religion of the Britan's, de antiqua fidei fundatione, Christianitatis amore & devotione: saith they ever continued in the same, & among other customs and observances kept fro● the time of their first conversion, their Churche● had fare greater Immunities privileges or Indulgences then in other places: Ecclesiae istorum long● maiorem quàm alibipacem habent.  
These Indulgences here did fare exceed them which the Canons grant, Long Canonum Indulgentiam excedente. An evident argument they were more ancient than the Canons. And being as h● teacheth without Innovation or change, eue● from the first conversion of this Kingdom and the Apostles time. Which our oldest antiquities warranted both by Catholic and Protestant historians, and our Protestants themselves will thus prove unto us. They testify with Antiquity that 
Io. Bal. l. 1. de vit. Pont. Roman. in Eleut. Robert. Barn. in vit. pont. Rom. in eod.  Pope Eleutherius was bonus paterfamilias, a good Steward of God's Church. And King Lucius entreated him to be joined to the Christian faith and Church which was then and had been from the beginning. Lucius Britanniae Rex Christiano ca●●i cum suis subditis adiungi à pontifice petijt, per literas. And he so effected it, that the Britan's were confirmed and strengthened in the doctrine which they had received from the Apostles, and the whole Kingdom here professed it. Eleutherius ut bonus paterfamilias effecit, ut confirmatis & consolidatis Britan●is in suscepta prius ab Apostolis doctrina, totum illud regnum in eius fidei verbum iuraret. And this Apostolic faith and doctrine was the same, which this good Pope S. Eleutherius and the Romans then, 
Bal. lib. de Script. Brit. centur. 1. in Eluana & Meduino. Godw. conu. of Brit.  and the Christian Britain's here also professed, as these Protestants and all Antiquaries agree, saying that the first preachers to King Lucius were Apostolic men or instructed by them, per Apostoli●os viros in Christo renati, and our King sent for this Apostolic faith to Pope Eleutherius at Rome: literi● suis Rex Lucius, apud Eleutherium Pontificem egit ut apud Romanos Christianorum adscriberetur numero. And the Apostolic Catholic faith which was 
Io. Bal. sup. Io. Leland. Assertion. Arthurij. Charta S. P●tricij. Antiq. Glastenien. tab. lign. in membran. affix. Guliel. Malmesbur. l. de antiquitat. Coenob. Glasten. Acta per legate. Crapgr. Catal. in S. Patricio. Io. Leland. in Arth.  here, at Rome and from, thence sent and confirmed here, in this question of Indulgences, was the same which the present Roman Church now professeth. For we read in the old Acts of those legates which S. Eleutherius sent hither recommended by these Protestants for authentical, as written by themselves, Fugatius & Damianus ut apud posteros clariora perdurarent, membranis his ded●runt Acta per legatos, inde ad nos pervenerunt, and many other antiquities. That th●se holy Legates procured 10. years of Indulgence for all visitours of that sacred place of Glastenbury: Sancti Phaganus & Deruianus perquisierunt ab Eleutherio Papa qui eos miserat decem annos Indulgentiae. And these old Acts did testify, that the same holy Legates obtained 30. years of Indulgence for all Bishops, that should with devotion visit the chapel there builded, in honour of S. Michael the Archangel. Dicebat eadem scriptura quod venerandi Phaganus & Deruianus perquisierant triginta annorum Indulgentiam omnibus Episcopis ipsum locum, ob honorem beati. Michaelis pia voluntate vis● tantibus. The old Manuscript antiquities of Glastenbury set down the names of almost an hundred holy and ancient Bishops, which had given Indulgences to that holy place. We cannot but judge the like of other Churches, and places whose monuments have not been so happily preserved. And this is sufficient for this Question.  
The next Protestant exception in this article is concerning Images, and is this: The Romish doctrine 
The reverend use of holy Images thus proved.  concerning worship and adoration of images is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but rather repugnant to the word of God. The Council of Trent for catholics thus delivereth their doctrine, and practise in this point, which these men term the Romish doctrine. Imagines Christi, Deiparae Virgins & aliorum Sanctorum, 
Concil. Trid. Sess. 9  in templis praesertim habendas & retinendas: eisque debitum honorem & venerationem impertiendam: non quòd credatur inesse aliqua in ijs divinitas, vel virtus propter quam sint colendae: vel quòd ab eis sit aliquid petendum: vel quòd fiducia in Imaginibus sit figenda▪ veluti olim fiebat à gentibus, quae in idolis spem suam collocabant: Sed quoniam honos qui eis exhibetur, refertur ad prototypa, quae illae representant. Ita ut per imagines quas osculamur, & coram quibus caput aperimus, & procumbimus, Christum adoremus, & Sanctos, quorum illae similitudinem gerunt, veneremur. Id quod conciliorum, praesertim verò, secundae Nicaenae Synodi decretis contra imaginum oppugnatores, est sancitum. That the Images of Christ, The Mother of God and other Saints are to be had and retained especially in Churches: and due honour and reverence is to be done unto them: not because we may or do believe, there is any divinity or virtue in them, for which they are to be reverenced: or that any thing is, or may be asked of them, or trust placed in them, as it was used of the gentiles, which placed their hope in Idols. But because the honour which is done to them is referred to these whose Images they be, and represent. So that by the Images which we kiss, and before which we put of our hats, and kn●ele down, we adore Christ, and worship the Saints, whose similitude they bear. Which is defined in the decrees of Counsels, especially of the second Council of Nice against the oppugners 
Concil. Nic▪ 2.  of Images.  
That Nicen general Council so defineth, and testifieth it to be the doctrine of the Fathers, and tradition of the Catholic Church in all the world. Imaginis honour in prototypun resultat, & qui adorat Imaginem, in ea adorat quoque descriptum argumentum. Sic enim Sanctorum nostrorum patrum obtinet disciplina, vel traditio Catholicae Ecclesiae, quae à finibus usque ad fines Euangelium suscepit. They say it was the faith of the Apostles, Fathers, and all true believers in the world. And do anathematise all that allege the sentences of holy Scripture against Idols, against 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. Sancta Synodus exclamavit 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 confirmavit. Credentes in unum Deum, in Trinitate laudatum, venerandas Imagines amplexamur. Qui secus agunt, anathemate percelluntur. Quicunque sententias sacrae Scripturae de Idolis contra venerandas Imagines adducunt, anathema. Qui venerandas Imagines Idola appellant, Anathema. Qui dicunt quòd Christiani Imaginès ut Deos adorent, anathema. Qui scientes communicant cum illis, qui contra venerandas Imagines sentiunt, aut eas dehonestant, anathema. And this being a general Council, as our Protestants confess, and so by their own allowance before, the greatest authority in the Church of Christ, doth expressly confute all pretended objections out of Scripture, which Protestants now use against holy Images being urged by the I conoclasts Image breakers, heretics at that time, And proveth that from the Apostles time, the Catholic doctrine and use of them had ever been observed in the Church.  
And for this first Apostolic age, Eusebius, Sozomen, Nicephorus and others testify, that the woman of phoenicia cured of her infirmity by our Saviour in the Gospel, by touching the hem of his garment, did make Images of that miracle of Christ healing her, and herself kneeling unto him: and that at the Image of our Saviour there grew up an herb curing all diseases, to prove the allowance, and reverend use of such, for the Christians had that Image in great reverence, and so it continued at Paneades in phoenicia, until julian 
Euseb. histor. Eccl. l. 7. c. 17. Sozom. hist. Eccl. l. 5. c. 20. Niceph. l. 10. c. 30. Synod. Nicaen. 2.  the Apostata pulled it down, as he did other such Christian monuments, and set up his own statue in the same place, which was miraculously broken, and overthrown by God to make known his wickedness therein. And they were only Pagan Idolaters which broke and profaned the Image of Christ, the Christians gathered the pieces together, placed and reverently preserved them in the Church. Id temporis gentiles statuam Christi tanta c●● violentia trahebant, ut eam confringerent. At Christiani postea cius fragmentae cum collegissent, in Ecclesia posuerunt, ubi etiam adhuc custoditur. Nicephorus and others writ. Statuam autem Christi, Christiani tum i● Diacocinum Ecclesiae transtulerunt; & honoratiore loc● positam, cultu convenienti prosecuti sunt, locum ●●●que eum libenter frequentantes, & Imagin●m ipsam i●spectantes, desiderium suum & amorem ergastatuae ipsius archetypum, primariumque exemplar declararunt. Like is the history of our Saviour's holy Image, miraculously 
Tabul. & Archiu. civet. Edessae apud Nicep. l. 2. ca 7. & alios. Euagr. l. 4. c. 26 Damasc. li. 4. de fid. orth. c. 17. Orthod. c. 17. Const. Porph. Imperat. orat. apud Metaphr. 10. Aug. Monol. Graecor. call. septem. Metaphrast. 15. Nouem●. & in vit. S. Alexi● Niceph. l. 2. c. 7. Conc. Nic. 2. Stephan. 1. Pap. apud Adrian. Pap. ep. ad Corol. Mag. Tom. 3. Concil. Tradit. Ecc●. de S. Imagine Rom. Meth. in Tiberio. Marian. Scot in chronic. an. 39 Matth. Westmonast. chron. an: gra●iae 31. Ranulph. hig. Polychro●. l. 4. c. 4.  made by himself and sent to King Abg●●us, or Abagarus at Edessa, in Syria, kept and frequented with great honour and reverence, as invincible testimonies and authorities of antiquity prove.  
Euagrius and others call it sanctissionam Imaginem divinitus, fabricatam. The most holy Image made by God. The Greek Church keepeth a yearly feast, 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 himself in wipinge his face, going to his passion, with a linen  delivered to him by S. Veronica, by some Berevice, as the tradition of the Church of Christ, Methodius, Marianus, Scotus, Mattheus Westmonasteriensis and others, and the same holy Image still with great reverence preserved at Rome invincibly prove. How much this sacred Image was honoured presently in this age, and ever after, we may inform ourselves by that history of Tiberius' the Emperor, as it is thus related by our old historian Matthew of westminster, even as he is published by our Protestants and others. Tiberius' being troubled with a grievous leprosy, and hearing of the miracles of Christ, at and about Jerusalem sent Volusianus thither to entreat Christ to come to cure him, but the jews having put him before Volusianus coming to Jerusalem to death, he meeting with S. Veronica, and informed by her & others that this holy Image being devoutly used, (huius Imaginis aspectum si Dominus tuus 〈◊〉 intueatur, continuo sanitatis beneficio potietur.) he should presently be healed. He bringeth S. Veronica with the Image of Christo to Rome, and informed the Emperor of this matter, whereupon Tiberius caused the way to be spread with silk , and the Image to be thus presented unto him. Who presently thus beholding it, obtained his former health.  
Caesar pannis sericis viam sterni fecit, & Imaginem sibi prasentari praecepit: Qui mox ut eam fuit intuitus, pristinam assecutus est sanitatem. This great honour the great Emperor by the direction of Christians used, as they likewise did, being himself 
Gild. l. de excid. & conq. Brit. c. 6. Tertulsian. 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. coner. haeres. c. 24. Niceph l. 4. Eccl. hist. c. 2. Tertull. con. her. & apud Nicep. supr. Epiph. supr. contr. Carpocrati●●s.  either actual a Christian, or so fare a friend and professor of their faith that as our oldest historian S. Gildas and others writ he threatened death to the accusers of Christ's Servants even against the will of the Senate. Comminata, Sen●● nolent●, à Principe morte d●latoribus militum eiusde● Christi. We find also that the Syndon wherein the sacred body of Christ was wrapped in his holy sepulchre, did receive and retain the Image of him, and was preserved with much honour, as still it is so kept in Ecclesia Tauronensi, to this day with great reverence. So of the Image of Christ in regal 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 jew testified by S. Athanasius, the second Nicen Council and others, and attributed to S. Nicodemus the maker thereof.  
Saint Epiphanius also maketh mentions of diverse Images of Christ, some of gold, others of silver, others of other matter preserved from the time of Pontius Pilate before Christ's Passion. And those Images must needs be both very ancient, and honoured, for both S. Ireneus and Tertullian make mention of Carpocrites and his followers the heretics of that name, and who began about the year of Christ 129. whom S. Epiphanius doth charge to have exceeded the due Christian honour given to Images, and among other their errors to have offered sacrifice, even such as the gentiles used to these & other profane Images of Pagans. Habent Imagines per colores depictos, quidam etiam ex auro & argento ac reliqua materia, quas sane Imagines jesu esse dicunt: & has jesus Imagines sub Pontio Pilato factas esse, quando inter homines versabatur. Insuperque philosophorum quorundam, Pythagorae, Platonis, Aristotelis, & aliorum. Cum quibus Philosophis etiam alias Imagines jesu collocant, collocat asque adorant, & gentium mysteria perficiunt. Erectis enim his Imaginibus de caetero gentium mores servant. Qui vero sunt gentium mores alij, quàm sacrificia atque alia? Nicephorus 
Niceph. hist. Eccl. l. 2. c. 7.  having related the history of Christ his Image, sent by him to King Abgarus, whom he nameth Augarus, reigning ultra Euphratem, beyond Euphrates, immediately addeth, that the King of Persia also sent for, and received by a skilful painter both the Image of Christ and his blessed Mother: dicitur quoque Persarum Rexmanu ingenioqu● promptum pictorem misisse, & per hunc, feruenti fidei desiderio, simul & ipsius Christi, & quae eum divino modo genuit, matris, quam celerrimè Imaginem depictam accepisse. And to assure us of the certainty of this history, he immediately addeth, that it was both registered in the public records of the then regal City Edessa, kept among their public monuments there, contained in the history of King Abgarus, translated out of Syriake, and so published. Atque haec quidem ex Tabularis & archivis civitatis Edess●▪ quae tum regia administr abatur potestate, sunt des●●pta. Fucrant enim in publica libr●rum monumenta relata. Et libri de Augari rebus conscripti, haec quoque complectebantur, ex Syrorum lingua translata. Quae àmo 〈◊〉 recte hoc loco opinor esse exposita.  
The worshipping of these holy Images, especially that which King Abgarus a Christian received, is delivered unto us by no less than such public regal warrant, decree and practise. For as the Emperor Constantinus porphyrogenitus, Simon Metaphrastes and others prove unto us, King 
Metaphrast. die 10. Aug. & 15. Nou. Const. Poph. supr. 10. Aug. Harr. hist. manuscript. l. c. 11. hist. Mis. l. 17.  Abgarus being Christened by S. Thaddeus and warranted by that Apostle in his Christian proceed, this King receiving the Image of Christ with great joy and honour, whereas there was a Pagan God placed before the common gate of the City, which every one that was to enter into the City was first to adore, and offer unto it certain prayers, such as the Pagans' ordained for their Gods, and then freely to pass into the City. This Idol the King took down, and set in place thereof the Image of Christ which Saint Thaddeus had brought unto him with these words written in letters of gold: Deus, qui in te sperat, à spe non ex●idet. O God he that trusteth in thee, shall not fail in his hope. And withal he gave commandment, that whosoever passed into the City by that port, should first do reverence, and due honour to that Image. And this order was observed of all Passengers 
Arcuulf. & Adaman. in relat. locorum Sanctorun. Beda libello de jotis sanctis.  during the Reign of Abgarus and his son after him.  
Arcuulfus an ancient Bishop of France and pilgrim to Jerusalem, quilocorum gratia Sanctorum 〈…〉 Hierosoly●iam lustrata omni terra pro●●s●ionis, Adamannus an holy Priest and Abbot of th●● Britain, and S. B●de after them is witness, that among the holy memories of Christ at and about Jerusalem, there was kept a linen  above 8. foot long, made as was thought by the blessed Virgin, red on the one side, and green 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 
Dorothaeus Synop. de vita & morte prophe●arum in jerem.  Ecclesia illa veneratur, quod fertur à Sancta Maria contentum, duodecim Apostolorum, & ipsius Domini continens Imagines, uno latere rubro, & altero viridi. S. Dorotheus writeth, that jeremy the Prophet prophesying of the coming of Christ, gave this for a certain token and sign, to know the time, because all people than should worship the cross. Signum adventus ipsius er●t ●obis, quando universae 
Pallad▪ hist. laus. in vit. Apollinis. So●. hist. Eccl. l. 5. c. 20. Cassio. l. 6. c. 42. Niceph. l. 10. c. 31. Guliel. Eisengren. centen. 1. part. 1. distinct. 3. Volater. come. l. 13. Pet. de Natal. l. 3. c. 228.  gentes lignum adorabunt. And gave an other sign as certain, and notorious, as the other to the Priests of Egypt, where he prophesied, that when the Messiah should be borne of a Virgin, and lie in a manger, all their Idols should be broken and fall down; which the Prophet Esay also thus foretold: movebuntur simulachrae Aegypti à facie eius. Which all writers Greeke and Latin, Catholics and Protestants confess and prove to have been ●ffected, when Christ newly borne with his mother fled into Egypt, the Idols of that nation most Idolatrous than falling down. And to make evident even to blinded men, that Christian Images be not idols, or forbidden, but allowed, and to be reverenced, at that very time when the idols were thus miraculously destroyed, the holy Prophet both appointed the Egyptians, to make Christian Images namely of Christ and his blessed mother, and reverence 
Dorothaeus supr.  them which they did. And this was both publicly, and by all practised, and by their King as authentically examined and approved. jeremias signum dedit 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 acceperint. 
Sueton. in Aug. lactant. firm. Aug. l. de invitat. Mart. Polon. chron. in Augusto. Ran. Highed. hist. l. 4. c 2. 3. Her●●. Schedel. aetat. 5. fol. 93. Speed Theatre of great Brit. l. 6. Annal. Eccles. Chart. in Gallia Francisc. Belleforest Cosmog. l. 2. p. 303. in jud. v. druid. & alij.   
This was likewise revealed to Augustus the Emperor by the apparition of a Virgin with a child in her arms from heaven. And he fell down and worshipped the Image or apparition. And is commended for it by all writers. Apertum est coelum &. nimius splendor irruit supereum, & vidit in coelo pulcherrimam virginem stantem super altar, & puerum tenentem in brachijs. Et miratus est nimis, & vocem dicentem audivit: Haec ara filij Dei est. Qui statim proijciens se in terram, adoravit. This was the doctrine and practice of the Druids of this Kingdom a●d France, whom our Protestants merueylouslie commend unto us, for having a Prophecy among them, that the Saviour of the world should be borne of a virgin, they erected Churches & Images unto them, namely at Charters in France. Where their Prince and they both founded such a Church with an Image of the blessed virgin with Christ in her arms, and worshipped it, as the ancient tradition and Annals of that Church with others prove.  
The Image or sign of the Cross is not so resembling, representative of Christ, or his Passion, as the Images of Christ and his Saints be of them, especially that being a common Instrument of death, in the great Roman Empire at the death of Christ.  
And yet in honour of Christ suffering death and redeeming the world by his passion upon a Cross, The sign ●nd Image thereof was presently after his death even by his Apostles, disciples, and first Christians in this age, had, and used with great reverence; and honour. I may be more brief in this matter seeing our Protestants by their greatest even regal authority, have thus declared: The sign 
King james and his B. B. confer. at Hampt. Covel. ag. Burg. p. 139. 124. 125. Communion Book Tit. public Baptism.  of the Cross is an Apostolical constitution and Tradition. And so they use in their public practical communion book at the baptism of every child, thus prescribing for a rule and law: The Priest shall make a Cross, upon the child's forchead, saying: we receive this child into the congregation of Christ's flock, and do sign him with the sign of the Cross, in token that hereafter ●e shall not be ashamed to confess the faith of Christ crucified, and manfully to sight under his banner, against sin, the world, and the devil, and to continue Christ's faithful servant unto his lines end. Amen. Therefore if by so great a Protestant warrant and profession the sign of the Cross is so honourable, that it is an Apostolical constitution, binding and commanding all, an Apostolical tradition, to be religiously kept and observed of all, so honourable and necessary a profession, confession and testimony of our faith, and Religion never to be denied, that when we were infants, and could not do this of ourselves, it was, and aught to be performed by others for us, as our whole faith was so professed for us in our baptism, much more ought all Christians coming to years of judgement, and discretion perform those holy bonds and duties by themselves.  
And that our Protestants need not fear they have herein done or granted too much, they shall hear the Apostolic men of this age, from whom they have in some sort borrowed this their doctrine, practice, and confession, deliver the Apostolic doctrine, use & custom, fare more plainly, amply, and honourably, in this business.  
The old Anonymus writer of the Apostles life's 
Fredic. Nausea ep. Vienn. Prooemen. in vit. Apostol. Anonym. antiq. in vit. S. Thomae Apost. Idem in vit. S. Bartholomaei.  published by the learned Bishop Fredericus of Vienna almost an hundred years since, and then the exemplar exceeding old characteribus plusque vetustis inscriptum, writeth, that Saint Thaddeus cured K●ng Abgarus with the sign of the Cross, imposito Regi crucis signaculo, ab omni eum languore sanavit. An holy Angel engraved in square stones four Crosses in every corner of the Church one, per quatuor angulos circumuolans, digito s●● in quadr●tis sax●s sculpsit signum crucis. And gave Charge to make the sign of the Cross on their foreheads. Quale signum ego sculpsi in his saxis, tale vos digit● 
Id. in vit. S. joan. Apost.  vestro facite in frontibus vestris, & omnia mala ●●gient a vobis. Saint John the Apostle making the sign of the Cross over poison drunk it without hurt. Fa●to signo Crucis venenum sine laesione bibit. S. Ephrem in his Sermon entitled of the most holy 
S. Ephrem Sermon de Sanctissima Cruce Domini.  Cross 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, 
Basil. l. de Spiritu sancto c. 27. Tertull. l. de coron. mil. c. 34. Cyrill. Hierosolim. catech. 13. Basil. de Spir. 5. c. 1. Hier. ep. 22. add Eust. Theod. l. 3. hist. c. 3. Martial. epist. ad Burdegal. c. 8.  nameth this for one. V● signo Crucis eos, qui spem 〈◊〉 in Christum, signemus. So hath Tertullian, and others, that it was a tradition to use 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 sedilia, quaecumque nos conversatio exercet, frontem Crucis signaculo terimus. Traditio tibi praetendetur auctrix, cons●et●do confirmatrix, & fides obseruatrix. He lived soon after this first age, and S. Martial conversing with Christ, and his Apostles confirmeth it: Crucem Domini, semper in ment, in over, in signo tenete. Crux enim Domini armatura vestra contra Sathanam, galea custodiens caput, lorica protegens pectus, clypeus tela maligni repellens, gladius iniquitatem & Angelica's insidias perversae potestatis sibi propinquare nullo modo sinens. Hoc solo signo coelestis victoria data est nobis, & per Crucem baptismo Dei sanctificatum est, The Cross of Christ is ever to be in our mind, our mo●th, and sign. It is an armour against Satan, a Salad defending the head, a breasteplate defending the breast, a shield repelling the darts of the devil, a sword keeping us from his iniquity and deceits. The sign by which celestial victory is given unto us, by the Cross baptism is sanctified.  
Saint Clement from the Apostles witnesseth, that the Bishops and Priests in the beginning of the sacrifice of Mass armed themselves with this sign on their forehead. Episcopus splendidam vestem indutus, unà cum sacerdotibus, & stans ad altar, & facto manu in front trophaeo Crucis, dicat. The history ascribed to S. Linus Successor to S. Pete● 
Hist. S. Petri Petri ascript. S. Lino.  testifieth, that Saint Peter standing by the Cross wonderfully commended and honoured it for the mysteries thereof, defending us, representing ou● redemption unto us, used in the sacred mysteries, driving away the poison of the serpent. S. Ignatius 
Ignat. epist. ad Philippen. Vincent. specul. l. 10. vit. S. Andreae per Presbyter. & Diacon. Achaiae. Brevia. Rom. in festo S. Andr. Breu. Sarisbur. ibid. Author. l. de duplici Mart. inter opera S. Cypriani. Metaphr. in S. Andrea. S. Iuo Carnat. serm. de Sacram. ser. 4. Remig. Antisiod. in psal 21. & 4. Bern. ser. de S. Andr. Lanfran. count. Berengar. Miss. S Chrysost. SS. Petri, jacobi, Marci, & Dionil. Areop. Eccl. Hierarch. c. 2. c. 5. part. 2. part. 3.  saith it is a Trophy, or sign of victory against the devil, he trembleth, when he seethe it, and feareth when he heareth of it. Trophaeum est contraipsius potentiam: quod ubi viderit horret, & audience timet.  
The history of Saint Andrew that great Apostle written by the Clergy of Achaia where he suffered martyrdom, then present or living, and both confirmed by many other old writers, and received by the Church's authority is wonderful for his worshipping of the Image of the Cross. Adductus Andreas ad locum martyrij; cum Crucem vidisset, long exclamare caepit: o bona Cr●●●, quae decorem ex membris Domini suscepisti, diu desiderata, sollicitè amata, sine intercessione quaesita, & aliquando cupienti animo praeparata, accipe me ab hominibus, & red me magistro meo. And he is accounted first composer of the Mass now called S. Chrysostom's Mass, wherein the sign of the Cross is used with great honour. So it is diverse times in the Masses of S. Peter, S. james, S. Mark, and others, S. Denis the Areopagite witnesseth it was honourably used in the holy mysteries, Sacraments, and ceremonies of the Church in this age. Pontifex trino Crucis sanctae signaculo unctionem inchoat. Cuilibet ipsorum à benedicente Pontifice Crucis imprimitur signum. Signi vitalis impressio omnium simul carnalium desideriorum vacationem, vitamque ad Dei imitation●m effictam signat. Prochorus and others writ, ●hat S. john the Apostle did diverse miracles with this holy sign. Sanctae Crucissignaculo munivit. Sanctae 
Prochorus in S. joa. c. 3. c. 31. Petr. Maffaeus in S. Thoma epist. Indic. Gulielm. Eisengren. 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. Author Cosmogr. discript. gent. Edw. Grymston Book of Estates p. 261. Tradit. de S. Cruse. Guliel. Eisengr. cent. 1. dist▪ 1. f. 42. The first Christian Britan's of this profession. Girald. Cambr. descr. Cambr. cap. 18.  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 Cross engraved in stone upon a tomb, where he preached among the Indians.  
The recital of others in this age committed to writing by credible Authors, would be long and tedious in so manifest a truth. Gulielmus Eisengrenius in his fift Centenary hath gathered many there to be seen. This holy use and custom was transported even in this time by all humane judgement, even into the new world, as some call America, for both Catholic and Protestant Authors and eye witnessing travailers assure thus: In Acuzamil an Island near unto jucatan, they found a Cross two fathoms high, to which they of the country had recourse as to acclestiall and divine thing. Which must needs be erected by Christians there, in this primative time, this being a plain and geometrical Image and pattern of the Cross of Christ, by tradition fifteen foot long Crux sancta quindecim erat longa pedes.  
And to come home to our Britan's here, their ancient learned Bishops and Antiquaries assure us, that from their first conversion they used devout reverence and gave fare greater honour to the Image and sign of the cross, and such representative holy signs, than any other nation Christian did. Cruci devotam reuer●ntiam exhibere longeque magis quam ullam gentem honorem deferre videmus. And we find in the Antiquities of Glastenbury, 
Manuscr. of't. Glasten. Eccl. tabulis lig. affix. Baron. & Spondan. Annal. an. 60. & 112. Sever. Bin. Tom. 1. conc. annot. in Euaristum. Sozomen. hist. Eccles. l. 2. c. 1. & alij ib.  that S. joseph of Aramathia who buryer Christ, and his holy companions which with hy● lived and died there, used holy Images of the cross & others, and by these found there after in King Lucius time Damianus and Faganus knew that to have been the living and dying place of those Saints. Figuram nostrae redemptionis alias que figura manifestas repererunt, quibus benè cognoverunt, q●●● Christiani prius locum inhabitaverunt. Where we see the sholy Christian Images then to have been a certain distinctive sign, and token, of the first Christians from other people. For as Baronius, Spondanus, Severinus Binius an others prove by many ancient old laws and other authorities, i● was a received custom even from the Apostles, to erect crosses in the Churches which were founded. And Sozomen with others affirm, that the gentiles themselves did freely confess, that this was the Sibyls verse. Ipsi gentiles ingenuè fatentur, ho● esse Sibyllae carmen.  
O lignum foelix in quo Deus ipse pependit.  
O happy cross whereon God himself did hang.  
And no man can deny it. Nemo pernegabit. And the Sibyls did both Prophecy of the cross and the worship thereof. Quare & lignum crucis, & ei● veneratio a Sibylla praefignificata est. And this he affirmeth from certain tradition, and undoubted true testimonies. Haec ex viris, qui illa accuratè ●●runt, & ad quos eorum cognitio à patribus ad liberi● successione quadam derivata pervenit, & qui eade● ipsa literis prodere, posterisquerelinquere studueru● audivimus. And thus it was observed here in Britain the first Christianity herein every age, by S▪ joseph and his ossociats in the first age, by S. Dami●nus Phaganus and their company in the second, and third also. In which we find it was a custom also among Christians both to carry about with them the Image of the cross or crucifix, and to give honour unto it, as much as Catholichs now do. This we prove by S. Amphibalus that blessed priest, Bishop and martyr sent hither from Rome, and continually carrying a crucifix about with him in the most bitter persecution of Dioclesian. What was the worship he and others then did 
Anonym. Brit. in vit. S. Albani. manusc. of't. Io. Capgrau. jagenuen. & alij in eodem.  unto it, we cannot be better informed then by the precedent and example which S. Alban our first glorious Martyr by common computation, left unto us penned by a Britain then living as he testifieth in his life, in the presence and with the allowance of S. Amphibalus, thus related: saepe prosternitur ante crucem, & quasi pendentem, Dominum jesum in cruse 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 lachrimae super illud venerabile lignum crucis ubertim decidentes. He often falleth down before the Cross, and as he had seen our lord jesus on the Cross. The blessed penitent craveth pardon. So he did with daily kissing embrace the places of his wounds, as if he had fallen down at the feet of our redeemer, whom he saw crucified. Tears mixed with blood do run▪ down his face, and plentifully fall down upon the venerable Cross.  
This is as much as the present Church of Rome alloweth, or any good Catholic doth, or is allowed to do. And yet this great glory of Britain, so glorious and noble a Saint, & Martyr, giving so great honour, and reverence to the Image of Christ crucified, doth by the same Authors, as strictly and punctually condemn the Idolatrous gentiles for their Idols, as any Christian, Catholic or protestant can do, and with the same censors and authorities which our protestants unlearnedly and unadvisedly use, or abuse rather against this Catholic custom and practice, he still carried the crucifix in his hand to his death, kissing, reverencing 
Mat. West. chron. an. 303.  and honouring it, being found prayeinge bare fooled before it. Reperiunt nudis pedibus, ante crucem Domini, precibus incumbentem. Albanus ut se seruum crucis ostenderet, signum dominicum in manibu● iugiter praeferebat. Crucem Domini quam manu tenebat, frequenter deosculans, & adorans, causam suam Domino commendabat. And thus he persevered until his head being stricken of, his Cross embrued with his martyrs blood fell out of his hands, and was secretly taken up and preserved by a Christian there present, none but Ghrists' enemies disallowed these holy Christian signs persecuting him whom they represented. Crux quam vir sanctus iugiter in manibus ferre consueverat, foelici iam cruore respersa, super herbam decidit, eamque quidam Christianus occultè rapuit, & ignorantibus Paganis abscondit. Concerning the Images of holy Saints I have said before for Britain that at Glostenbury besides the Image of the Cross or crucifix in S. joseph his time, there where other holy Images there, and the Image of our lady with Christ in her arms, was the ancient arms of that most ancient Abbey. For Jerusalem we have hard that the Images of all the Apostles were there worshipped from their tyme. There was also the Image of our lady painted by S. Luke the Evangelist, which is called by Nicephores and others a divine 
Niceph. hist. Eccl. l. 14. c. 2. Theod. lect. collect l. Bar. Annal. an. 453 vit. S. Alexij apud Sur. lippom. Bret. Rom. & al. Sigebert. chron. an 405 Matt. Westm. an. 620. Sigechronic. an. 624.  Image. Divinam illius Imaginem quam Lucas Apostolus in Tabula depicta reliquit. Her Image was also kept with great honour at Edesse in Syria where Abgarus so much honoured the Image of Christ. There was also an other Image of her miraculously made and doing miracles, which the Emperor Heraclius used in his wars against Cosdroas, and thereby prevailed, this was with honour kept at Constantinople Byzantium. H●raclius ferens secum sanctae Dei genitricis Iconem, quae apud Bizantium est; non hominis manu, sed divino miraculo pictam. Heraclius▪ Iconis Dei genitricis fultus auxilio, omnes adversarios suos in bello peremit.  
The Image of this blessed virgin was honourable and renowned both in Britain and france from, or before our first Christianity as I have proved 
Sebast. Manst. in Typ. orbis. Bilibald. pirckim. in Tob. nou. totius orb. in Claud. Prol. joan. Brun. comen. in Bened▪ 12. Patriarch. Anonym. of't▪ in vit. Apost. Auth. of the Book of Estates in S. Tho. Grimston. p. 738.  before. Both Catholic and protestant Antiquaries writing of China where diverse of the Apostles preached, thus testify of the people there: They have the picture of an exceeding fair woman, holding a child in her arms, whereof they say he was delivered a virgin. And these nations though so remote had also the Images of the 12. Apostles, as these and other Authors thus deliver unto us:  
There be certain pictures of the fashion, and with the marks of the twelve Apostles, and being demanded, what manner of men these twelve Apostles were, they answer, they were great Philosophers, which lived virtuously, and therefore they were made Angels in heaven. That God, which they do the greatest honour unto, they paint with a body, out of whose shoulders come three heads, which look one upon an other, which signify, as they say that all three have but one will. Which no man can well doubt but that they are true memories, though afterward misunderstood in long tract of tymc, of the holy Trinity, and Christian Religion preached there by some of the Apostles, whose Images be so long honoured there, and that was the manner in that first Apostolic 
Arnulf. & Adam. relat. de locis sanct. Beda libel. de loc. Sanctis. Euseb hist. Eccl. l. 7. c. 17  time in all places. At Hierusalcm the Images of the 12. Apostles painted upon the cloth made by our lady before remembered were honoured in the church in Ecclesia veneratur. For Greece, Eusebius is witness that the Images of the Apostles namely of S. Peter and S. Paul were paynled as he had seen them Apostolorum Imagines, Pauli videlicet & Petri in tabulis coloribus depictas asseruari vidimus. And the Apostles by them so honoured. Veteres adhunc modum honorare soliti fuerunt. 
Nicephor. hist. Eccl. l. 6. c. 16. l. 2. c. 43. Petr. de Nat. l. 9 c. 79.   
The like or more amply hath Nichephorus & others affirming that S. Luke Evangelist painted their Images as diverse others. It is manifest in the history of S. Sylvester and Constantine, that not only the Images of S. Peter and S. Paul which appeared unto Constantine, but of the other Apostles were with reverence kept, and preserved at Rome among so many persecutions.  
I need not to proceed to more particular places and examples, when we have both unwritten and written tradition, that even from the time of 
Nicephor. hist. l. 2. c 43.  the Apostles, and Saint Luke the Evangelist and others then making and reverently useinge such sacred Images, the same art and use was from thence deduced into all the world. Vnde in omnem d●inde habitabilem orbem tam venerandum & pretiosumopus est illatum. And this Christian manner and custom of making reverencing and honouring holy Images in such sort as is before defined, by the general Counsels, and still used by catholics, so ancient from the beginning of Christianity, so general in the whole Christian world was never disallowed or impugned by any man bearing the name of a Christian, until about the year of Christ 494. Xenaias' a profane, unbaptized and 
Cedrens. in compendio Hist. in Xenaia Persa.  sacrilegeous Persian usurping Ecclesiastical orders, was the first which opposed against it, and therefore is styled in histories to be a man of an audacious and impudent mouth and placed in the 
Nicephorus hist. Eccl. l. 16 c. 27. Synod. Nic. 2 Ench. haeres. in Xenaia. Baron. an. 485. 486. 487. Spond. ib. & alij.  catalogue of damned Heretics Xenaias primus, o audacem animum, os impudens, voeem illam evomuit, Christi & eorum qui illi placuere, Imagines venerandas non esse. The world hath scarcely seen a more desperate and wicked wretch, than antiquities describe this man to have been, & they which have since followed, and follow him at this time have hardly hitherto gotten much better fame for their like proceed, doing therein only as jews, Turks, Tartars, Pagans, and only heretics for that condemned among Christians have done, and 
The Catholic doctrine and practice of reverence to holy Relics.  at this time where they over rule.  
The next exception of our Protestants in this Article Against the doctrine & practice of the Church of Rome and catholics, is to use their words concerning their worshipping an adoration of Relics, termed by them as the others before, a fond thing, vainly invented, and grounded upon no warranty of scripture, but rather repugnant to the word of God.  
The Council of Trent for catholics thus defineth 
Conc. Trid. sess. 9  in this matter. Sanstorum Martyrum & aliorum cum Christo viventium sancta corpora quae viva membra fucrunt Christi; & Templum Spiritus Sancti, à fidelibus veneranda esse. Affirinantes Sanctorum reliquijs venerationem atque honorem non deberi, vel eas aliaque sacra monumenta à fidelibus inutiliter honorari, omnino damnandos esse, prout iam pridem cos damnavit, & nuncetianis damnat Ecclesia. The bodies of holy Martyrs and others that live with Christ are to be reverenced. The Church doth now condemn, as long ago it hath condemned those which affirm that reliks' of Sainsts, or that they and other sacred monuments are unprofitably honoured of the faithful.  
Now let us examine what was the doctrine and practice of the Apostles, and Apostolic men in this first age, in this question. Moses Barcepha a Syrian many hundreds of years since, and jacobus Orrohaita before him, and by him cited, be witnesses that the body and Reliks' of the first man Adam a penitent and holy father after his fall, 
Moses Barcepha Syr. Episc. comm. de Paradis. part. 1. c. 14. jacob. Arrohaita apud eund. ib.  were honourably preserved by his posterity, and in the time of the flood to keep it from perishing No carried it with him into the ark, and left it to his children. No arcam cum esset cum liberis suis conscensurus impendente dilwio, secum in eam intulisse ossa Adami, eaque deinde post dilwium arca egressum, suis distribuisse. And this was the manner and custom after the deludge unto the time of Christ among the faithful to preserve with honour and reverence the bodies and reliks' of the holy Saints of that Time. And as the scripture 
4. Reg. c. 13.  wittnesseth, of the dead body of Elisaeus restoring a man's dead body to life by touching his bones. Quod cum tetigit ossa Elisaei, revixit homo & ste●it super pedes suos: So we have unquestionable authorities both of Scripture and Fathers, for the honour, and reverence of the bodies and reliks' of the rest of the Prophets, the jews themselves as the scripture testifieth adorning and reverencing them. Aedificatis sepulchra Prophetarum, & ornatis 
Matth. 23.  monumenta iustorum.  
S. Epiphanius and other noble witnesses prove, 
Epiph. l. de Prophet. vi●a & interitu. in Daniele.  that Daniel the Prophet was buried and reverenced with great honour, and his grave so continued renowned in his time. Humatus est magnis honoribus. Extat monumentum ipsius usque ad hoc seculum nostrum in babylon cunctis notissimum. The body of 
Idem supr. in Ezechiele.  Ezechiel was so likewise honoured, and had such concourse of people resorting one pilgrimage unto it, to pray there and worship it, that the chaldaeans in whose country it was, feared they would carry it away, and there upon observed and watched them. In terra Spyrorum vir pius ille sepultus iacet. Multique ad monumentum eius corfluunt ad precationem & obsequium, Sane quando tantae eò frequentia uná ad monumentum eius conveniunt, formidant chaldaei ac mutuunt, ne illum auferant, quapropter egredientem comitantur & deducunt.  
The like they testify of Micheas: est monumentum 
In Michea Prophet. in Abac. Proph. in Achia. in Aggaeo Reg. in ch●on an. 350. Hieron. l. adverse vigil. Theod. lect l. 2. N●c●phor. Eccl hist. l. 10. cap. 13.  ipsius usque 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 honore & gloria conditus est. So of Samuel the Prophet preserved with great honour and his reliks' in the time of Arcadius the Emperor. he himself with a great number of Bishops, which put his holy reliks' in silk and a vessel of gold being present and translating them from jury into Thracia with such pomp and honour, that the train continued from palestina to Chalcedon. Omnes Episcopi in serico & vase a●reo portaverunt. Omnium Ecclesiaru● populi occurrenunt sanctis reliquijs, & tanta laetiti●, quasi praesentem vinentemque Prophetam cernere●●, susceperunt: ut de palestina usque Chalcedonem iungerentur populorum examina.  
The reliks' of the Patriarches were buried and 
Michael Glycas part 4. Annal.  honoured with those of the Apostles in our Christian altars. Istic venerabiles Patriarcharum & Apostolorum reliquiae conditae. S. Ephrem relateth the 
Ephrem Syr. l. de Laudibus joseph. Patriarchae.  great honour and worship, which the holy Patriarch joseph, carried prisoner away by the Ismalites, to whom his Brothers sold him, did to the grave and Reliks' of Rachel his holy mother, with the lamentable prayer he made in that sacred place, truly translated in these words.  
O Rachel, Rachel my mother behold joseph thy son whom thou hast loved, what is befallen unto him. Behold he is led captive as a Malefactor. O Rachel receive thy son: O mother receive me: o my mother hear the mourning and bitter scriking of my hart: my eyes can no longer sustain tears, neither my life sufficeth, to such lamentations and groan.  
The honour which was due and done to her grave at her first burial the scripture recordeth: Erexit Iacob titulum super sepulchrum eius: hic est titulus 
Gen. c. 35.  Monumenti Rachel, usque in praesentem diem. Thus it was honoured from the time of her death to the time of Moses so long after. And with his allowance in holy scripture. Both the old and new testament with other holy writers under either law relate unto us the great honour and reverence were done even to the figurative things of the law of Moses, the place of the Temple called holy of holyes Sancta Sanctorum whether none went but only the high priest, and only once in the year with sacrifice, the Ark of the Testament, not to be touched but by sanctified persons.  
The reliks' which were in it, and made it more 
Hebr. c. 9  honourable were as S. Paul setteth them down, a golden pitcher with Manna, the Rodd of Aaron, which had budded, and the Tables of the Testament, and above it the Cherubin and Images: in qua urna aurea habens manna, & virga Aaron quae fronduerat, & tabulae Testamenti, superque eam erant Cherubim gloriae abumbrantia propitiatorium. And this holy place was there upon called the propitiatory or mercy seat or place of mercy, God often mercifully appearing, and showing mercy there. Where these holy reliks' were kept and honoured, 
Numer. c. 4.  all the vessels of the Sanctuary were veiled with great honour, none but the sons of Aaron might touch, or cover them, whosoever else touched them untoverred, or did see them unueyled, it was death: non tangant vasa Sanctuarij ne moriantur. Alij nulla curiositate videant quae sunt in Sanctuario priusquam involuantur, alioquin morientur.  
The Apostoliks' Fathers of this age did also use 
Clem. Apost. const. l. 6. cap. 29.  and approve this reverence both in the jews and Christians, as also give the reason thereof. S. Clement giveth this, because they are holy, and the souls of the body's honoured were with God. Eorum qui apud D●um viwnt, 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 allegeth to this purpose and sense that joseph embraced the dead body of his Father jacob, and Moses and jesus the son of Nave carried with them the Reliks' of josephs' body. Castus joseph Patrem iam defunctum in lecto iacentem amplexus est: Item Moses & jesus filius Naue Reliquas Corporis Ioseph ferebant. And persuadeth all Bishops and others to the like reverence of such holy things. And delivereth it so observed of the Christians then even going on pilgrimadge (as now it is termed) to visit and honour Reliks', and God miraculously approved it in the graves and Tombs of two holy Christian Saints every year miraculously without man's help whited and adorned quite over, and so pacified the Rage of persecutors towards their Reverencers. Progressi 
Clem. l. 2. Recogn.  essemus nos ad Sepulchra duorum fratrum quorumdam quae sponte sua, per annos singulos dealbabantur. Quo miraculo multorum adversum nos repressus est furor, videntes haberi nostros in memoria apud Deum.  
S. Dionysius the Areopagite setteth down also 
Dion. Areop. Eccles. Hierarch. c. 12.  this Christian use and practise, and yields this reason, because the body was partaker of pains and labours, together with the soul, when they were in this life united together it is to be honoured with the soul in such respects. Si animo & corpore Deo gratam acceptamque vitam egit is qui decessit, in honore etiam & pretio erit cum sancto animo corpus, quod sacris sudoribus cum eo certavit & dimicavit.  
The same S. Denys, S. Damascen, and others warranted by the received tradition of the Church, from the Apostles time ex antiqua accepimus traditione, that all the Apostles, then living S. Denys, S. Tymothie first Bishop of Ephesus S. Hierotheus, and many others of Christ's Disciples, at the death and assumption of the blessed virgin Mary, assembled together where she ended this life at Jerusalem and Gethsemanie to visit and reverence her 
Dionis. Areopagit. l. de diuin. nom. c. 3. & apud S. joa, Damasc. ser. 2. de dormitione Deiparae. Tradi●io Eccles●● Bren. Rom 18. die Aug. d●e 4. inf. octau. assumpt. ●. Mariae. Dam. supr. & alij.  holy body. Multi ex Sanctis fratribus nostris, corporis quod authorem vitae Deumque recepisset videndi causa convenissemus, ador at autem, & jacobus frater Domini, & Petrus maximum antiquissimumque Theologorum columen.  
The tradition of the Church plainly expoundeth their pilgrimage thither to worship that sacred body, corpus quod Deum susceperat adorare. And so then did. And an Angelical vision was seen, and an heavenly harmony continued three days there. Visio apparuit Angelica, & audita est psa●nodia caelestium potestatum. Where we see, that both the Apostles, and disciples of Christ living on earth, and the Angels in heaven gave honour, and reverence to this holy relic. Great was the 
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.  honour and reverence which the disciples of S. john Baptist did unto his holy body both as the Scripture and other writer's witness, when nothing respecting the rage of his most potent persecutors, they honourably buried it, carrying it out of Herodes jurisdiction unto Sebaste in Samaria to give it due honour more freely: where also the reliks' of Eliseas the Prophet were buried, and reverenced, and so they continued in honour, until the time of julian the Apostata, when the jews and Gentiles maligning the great honour the Christians did unto them, took them out of their shrines, mixed them with the bones of beasts burned them together, and scattered their ashes into the air, which antiquities term the greatest and horrible wickedness. Illud omnium maximè indignum S●bastianae in Pal●stina est admissum. Ossa namque Elisaei Prophetae, & joannis Baptistae loculis suis extracta, & irrationalium animantium ossibus, o immanem audaeciam, mista atque ignitradita, in cineres redacta, atque in aerem disiecta sunt.  
The ancient Fathers, and Antiquities say, that S. john Baptist his disciples buried his body in a famous place, with great reverence; eum discipuli furtim sublatum, cum solemni veneratione in celebri 
Metaphrast. de exportat. man. San. Io. Bapt. extra Antiochiam. Gulielm. Eiseng. centen▪ 1. part. 5. dist. 7. Matth. westm. chron. an. 458.  quodam apud Sebasten Pal●stinae sepeliere loco. Simon Metaphrastes and others writ, that S. Luke the Evangelist with much difficulty, procured his right hand, and carried it to Antioch his native place, and from that time until julianus his persecution, it remained therein great honour, doing many miracles. Ab illo tempore sita est manus illa apud Antiochiam in magno honor● habita, & iugis quae in ea habitat gratiae fidem faciens miraculis, ad Iuliani Imperatoris usque tempora.  
The ancient learned French Bishop Gregorius Turonensis writeth, that a noble matron of that country brought with great reverence, part of the blood of that great Martyr, Christ yet living unto the City of Vaseus, where building a Church in his honour, she placed it one the Altar. Concham 
Gregor. Tur. in lib. in glor. plur. Martyr. cap. 12. Mat. West. chronic. an. 458.  argenteam praeparat, truncatique martyris cruoremin patriam detulit, & apud vasatensem urbem aedificata in eius honore Ecclesia, in Sancto altari collocavit. His head though concealed and hidden by his wicked Murderess, was yet after found and kept with great honour. Such reverence and devotion was used to the reliks' of the Apostles, and other Saints of this age.  
All histories are full of the great honour done to the holy bodies of S. Peter and S. Paul at Rome. And their Tombs reverenced as Trophies even in this age presently upon their deaths as most ancient 
Gaius Epist-ad Proclum. Euseb. lib. 2. hist. c. 25.  writers are witnesses: Ego Apostolorum Trophaea ostendere possum. Etenim siad vaticanum, vel ad viam Ostiensem abire voles, Trophaea invenies eorum, qui Ecclesiam hanc Romanam, fundarunt. And pilgrimadges were made thither to reverence them, and the Reliks' of other Martyrs there, from remote parts of the world, as Persia Africa and others in the storming times of the first persecutions, and the pilgrims themselves, even whole families all most, as S. Marius, and S. Martha his wife, with their two holy Sons S. Audifar and S. Abachum were Martyred for such holy devotions. Marius' 
Breviar. Rom. die 19 janua. Martyrolog. Rom. & Bed. Martyrol. 19 januar. Vsuar. die 20. janua. Sur. die 14. Febr. Martyr. Roman. 22. Novemb. Vsuard. eod. die Bed. die 21. Greg. l. 3. ep. 30. ad Const. Aug Abdias. certam. Apostol. l. r. Marcell. Petri discipul. in vit. Petri Linus in past. Petri. Presbyter. & Diacon. Achaiae in Passion. S. Andreae Bed. & Ado pride. call. Dec. Anton. part. 1. Petr. de Natal. l. 1. c. 8. Sur. & & lippel. die vlt. Novemb. in S. Andrea. Greg. Turon. l. in glor. mart. cap. 30. Anton. part. 1. tit. 6. Doroth. Synop. Theodor. lect. l. 2. Bed. &. usuar. Martyr. in S. jacob. Anton. part. 1. Tit. 6. c. 7. Petr. de natal. l. 6 c. 133. Vincet. l. 8. c. 7. Mant. fast. l. 7. Martyrol. Rom. Callist. Pap. 2. ser. de translat. S. jac Leo 3. de translat. eius Trithem l. de vir. Illustrib. Hieron. l de Script. Eccl. in Io Euang. Breviar. 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 joanne.  persa, nobili loco natus, cum Martha coniuge pari nobilitate, & du●bus filijs Audiface & Abachum, Romam venerunt, ut Martyrum sepulchra venerarentur.  
So likewise S. Maurus out of Africa, ex Africa veniens ad Sepulchra Apostolorum. And the Christians in the east from whence these great Apostles came to Rome so much honoured them as the Christian Romen likewise did, that they would with great honour to them, and danger to themselves have translated them from Rome into the east soon after their death, but that God miraculously decided the question for the Romans as S. Gregory and other worthy Authors are witnesses. They were buried by the Christians with great honour, and presently there was pilgrimadge, waching, praying and reverence at their graves, as there now is, so much as the time of persecution would permit.  
The body of S. Andrew had the honour to be buried with great reverence even 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 reverentia de cruce deposuit, conditumque aromatibus honorificè sepelivit. And so it continued therein great honour with much resort of pilgrims unto it until the quiet time of Constantine, when it was, as many others, translated to the Imperial city of Constantinople, some part of it into Satland and some to Rome with exceeding glory and reverence. For the body of S. james the greater, all antiquities at witness, how it was soon after his Martyrdom at Jerusalem translated from them into Spain where he had preached, and there at Compostella preserved with great honour, and frequented by devout pilgrims from all country's to this day. S. jacobus Apostolus Frater Beati johannis Evangelists ab Herode Aegryppa decollatus. Eius sacra ossa ab Hierosolymis ad Hispanias translata, & in ultimis earum finibus apud Galliciam recondita, celeberrima illarum gentium veneratione, & frequenti Christianorum concursu religionis & voti causa illuc adeuntium, piè coluntur.  
I cannot speak of this honour to the body of S. john the Apostle and Evangelist in this first age, which by common consent of writers he overlived. Dying in the second age: Sexagesimo octavo post Passionem Domini anno mortuus. But as I have proved before of him with all other the Apostles, that he honoured the sacred body of the blessed Virgin, and ruling of the Churches of Asia after the Martyrdom of the other Apostles, totas Asia fundavit rexitque Ecclesias, where diverse of the Apostles & other Saints of this age were martyred, and their bodies honoured, he ruling this Church that gave such honour unto them, must needs also give allowance there unto and after his death was at the place thereof honoured with great concourse of pilgrims, that being one of the most frequented in all those parts of the world.  
S. chrysostom writheth that after his death he and his holy Tomb protected Ephesus, where it was, as he did when he lived. Post mortem tamquam vi●us Ephesum curate. For S. Thomas we may omit all others both old and late Antiquaries of other nations, and content ourselves with our own of this Kingdom so far remote from the Indieses, where he was martyred and his body after ward honoured with great devotion, testifying upon known experience that the Christians of this nation went so long and dangerous pilgrimages from hence to visit and reverence his holy body, and make oblations there. Thus did our best and noblest kings, So our renowned Bishops, with others. So writ our renowned Historians Florentius wigorniensis, William of Malmesbury 
Flor. Wigorn. Chron. an 883. Guliel. Malmesbur. l. de gest. Reg. Roger. Hoveden part. 1. Mat. Westm. chron. an. 883. Godwin. catalogue. of BishoPs in Salesbury 11. an. 883.  Roger hoveden, and others, our Protestant Antiquaries themselves confessing and confirming it. They exemplify in our most triumphant and holy king S. Edgar Sigelin or Suithelmus Bishop of Shyrburne, and their retinnes.  
Edgarus trans mare Romam, & ad sanctum Thomam in Indiam multa munera misit. Legatus in hoc missus Sigelimus Scireburnensis Episcopus eum magna prosperitate, quod quivis hoc saculo miretur, Indiam penetravit. Our Protestant Antiquaries say Swithelm or Sigelm traveled into India to the place of S. Thomas his Burial, carried thither the alms or offering of King Alfred, and brought home many precious stones of great 
Flor. wigorn. supr. an. 883. Henric. Hunting. h●st. l. 5. Mar●yrolog. Rom. Bed. Vsuard. Ado & alij 3. die julij.  price. Florentius hath the very same of king alfred.  
Our Martyrologes and Antiquities set down the translation of part of his body out of India to Edessa in Mesopotamia on the third day of july. Edessae in Mesopotamia Transtatio S. Thomae Apostoli ex India: cuius reliquiae Ortonam postea translatae sunt.  
And Ruffinus Socrates Sozomen and others are ancient witnesses, that the Reliks' of S. Thomas 
Ruffin hist. Eccl l 2. c. 5 Socrat. hist. Eccl l 4. c. 14 Sozom. hist. Eccl. l. 6. c. 18.  were honoured therein a noble Church dedicated to him. Edessa Mesopotamiaes Vrbs fidelium populorum est Thomae Apostoli Reliquijs decorata. In ea Civitate egregium & magnificum Templum est divo Thoms Apostolo dicatum, crebraque hominum multitudo eo propter loci sanctitatem consluit. So that wheresoever in places never so distant, Reliks' of his body were from the time of his martyrdom, we see them preserved and honoured with great devotion.  
Like was the cause of S. james Bishop of Jerusalem, 
Hieron. lib. de Script. Eccl. in jacobo. Breu. Rom. 1. die Maij in S. jacobo. Epiph. h●r. 78. Egesipp. l de exnid. Hierosol. Euseb. hist. Eccl. lib. 2. cap 22. Euseb. hist. Eccl l 7. c 18.  in this kind, his Sanctity was such, whilst he lived, that people in multitudes contended to touch the hem of his garment, tanta erat jacobi vitae Sanctitas, ut fimbriam vestimenti eius certatim homines cuperent attingere; And being martyred, he was with great honour buried by the Temple in a pillar still standing in the time of Egesippus, and Eusebius after him as they are witnesses: Columns eius iuxta Templum adhuc manet, We may gather what honour was used to his sacred body, if we consider the great reverence was performed to his very chair wherein he had sit clothed, being prescrued and honoured from his death: Sedem jacobi. Apostoli ad hoc usque 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 servant. Thus hath Eusebius.  
So Theodosius Bishop of Jerusalem witnesseth 
Theod. Episc. Hier. epist. ad S. Ignat. Syn. 8. act. 1. Breu. Rom. 1. die Maij martyrol. Rom. Bed. Vsuar. cod. die Menol. Graec. 13. call. jul. Nice. l. 2. hist. c. 39 Continuat. Sigeb an. 1157 Sigeb. chron. an. 489. Mat. westm. chron. an. 479. 831. Abdias certam Apost. lib. 8. Petr. de Nat. l. 7 c. 103 Anton. part. 1. tit. 6 c. 12. Guliel. Eisengr. cent. 1 part. 5. dist 7. Martyrol. Rom. die 25. Aug. Bed. Vsuard Ado & alij die 24. Aug. Nicephorus hist. Eccl. l. 2. c. 41.  of his stole, which he sent to S. Ignatius Patriarch of Constantinople for an holy Relic with others. His body was honourably preserved by the Christians, and after with great reverence translated to Rome, where it is buried with the body of S. Philip the Apostle martyred at Hierapolis in Phrygia, and honourably there first buried by S. Bartholomew the Apostle with other Christians, as Nicephorus with others witness, Bartholomeus Philippi sepulturae honore praestito, & urbe totaillussrata, was there prescrued with honour, until the the honourable translation there of, and now honoured at Rome with the body of S. james in one Church, as the Church of Christ honoureth them with one festival day.  
The body of the same Apostle S. Bartholomew was so likewise honoured. First immediately after his martyrdom, king Polymius and the Christians of 12. cities buried his body with great glory. 12. Civitatum populi qui per eum crediderant uná cum Rege Polymi abstulerunt cum hymnis, & cum omni gloria corpus eius. And when it was afterward translated, it was worshipped in all places, with as great honour and reverence eius sacrum corpus primò ad liparam Insulam, deinde Beneuentum postremo Romam ad Insulam Tiberinam translatum, ibipia fidelium veneratione honoratur.  
Nicephorus writeth that the body of S. Matthew Martyred in Aethiopia, was praesently laid on a bed of gold, wrapped in precious , and so placed in the Prince's palace. Cuius sacrum tabernaculum in aureo repositum lecto, splendidisque involutum 
Martyr. Rom. die 6. Maij Greg. 7. epist. ad Alfanum Episc. Salerni. Leo Ostien. in chron. Casin. l. 3. c. 44. Anonym. of't. in vit. Apost. in S. Simon & juda. Abd. cerdan Apost. l 4 Anton. part. 1. titul. 6. cap. 14. Petr. de Nat. l 9 c. 115. Ado Trever. 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. Trever. Sur. & Lippol. die 24 Febr. Petr. Merss. cattle Episc. Trever. Iust. Martyr quaest. 28 Doroth. in Synopsi. S. Io. Damasc. h●st Barlaam c. 12 & al●●.  vestibus, palatio Fuluianus infert. It was afterward with great honour translated into diverse nations, and buried after with much glory at Salernum. Salerni translatio S. Matthaei Apostoli, cuius sacrum corpus olim ex Aethiopia ad diversas regiones: & demum ad eam urbem delatum, ibidem in Ecclesia eius nomine dedicata summo honore conditum fuit. We find that S. Simon and jude being martyred in Persia, King Zerses, or Xerxes confiscating the Pagan Priests goods which put them to death, did with great honour within three months translate their bodies into his City. Rex Zerses confiscavit omnes Pontifices, corpora autem Sanctorum Apostolorum Symonis & Iud● ingenti honore ad suam translulit civitatem. He erected a most sumptuous Church unto them, there burying their bodies in a silver shrine. Sarcophagum corpora beatorum Apostolorum portantem ex argento puro instituit.  
S. Mathias chosen in the place of judas was martyred in jury, his body was preserved with great care and reverence, and in after times honourably translated to Rome, and Treves in Germany, and there visited with great devotion. And not only the holy bodies of the Apostles, and other Saints in this age were thus honoured and reverenced of the Christians, but their  and whatsoever touched their sacred bodies as the ancient learned Fathers and Saints which also were worshippers of them with the whole Christian Catholic world are witnesses. Apostolorum virtus usque adeo emi●uit, ut in omnem terram eorum sonus exierit. Horum non verba duntaxat, & opera, sed ipse quoque cruor, & ossa omni sanctitate plena sunt. Daemons namque in fugam vertunt, atque ijs, qui cum fide accedunt, incurabiles alioqui morbos profligant. Quin vestes quoque ipsae, & si quid aliud ad pretiosa eorum corpora proprius accessit, omnibus venerationi sunt.  
Thus were the chains of S. Peter both those 
Bren. Rom. 1 die Aug. Martyr Rom. Beda. Vsuard. Ado eod. die. Menol. Graec. 17. call. 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. Apost. Petri & Pauli. die 6. julij.  wherewith he was chained under Herod, at Jerusalem, adorned with gold, and precious stones, auro gemmisque ornata, & wherewith he was chained at Rome under Nero, his chair and other such reliks' of him were honoured by the greatest and holiest Christians. So have the Latin, so the Greek antiquities. Veneratio praetiosae cathenae qua beatus Apostolus Petrus, Christi causa Herodis iussu vinctus est.  
So were the nails with which S. Peter was nailed to his cross honoured by the holy Fathers: beati clavi qui sancta illa membra penetrarunt. S. chrysostom expresseth how they & the sword wherewith S. Paul was be headed had ever been honoured, when he wished that sword for his crown, and S. Peter's nails to be set as precious stones in his diadem. Sit mihi gladius ille pro corona, & clavi Petri pro gemmis infixis in diademate.  
The garment of the blessed Virgin Mary was 
Io. Zonoras' in Leone. Mag. Matth. West. chron. an. 910 Zonor. de Imperio Rom. pueri.  accounted precious, preserved with honour in a silver chest, translated with great reverence, in argenteo loculo, and the very house wherein it was kept and reverenced, there upon called the holy Chest: quae aedes ex co sacer loculus appellatur. Part of the garment of S. john Baptist was so kept, and reverenced: Venerabilis vestis Ioannis Baptistae, as likewise part of his hair clotered with blood. Parte● 
Beda Arcuulfus & alij de locis Sanctis.  capillorum eiusdem sanguine concretam.  
The cloth made by our lady with the pictures of Christ and his Apostles was honoured at Jerusalem. In Ecclesia vencratur. There is no end in antiquities in such holy reverence. And not only of the Reliks' of our Lady, S. john Baptist, and 
The first Christians in Britain did Profess and practise this doctrine.  the Apostles, but of all other holy Martyrs, and Saints of this age, S. Stephen, S. Luke, S. Mark, the three Princes of the East, that offered to our Saviour new borne, S. Timothy, S. Lazarus, S. Mary Magdalen, S. Martha and others holy men and women to many to be recited.  
And this Kingdom of Britain was as forward as any other in this kind of worship as their renowned Bishop and Antiquaty relateth of his Britan's. Praeomni peregrino labour, Romam peregrè 
Girald. C●br. descr. Cambr. c. 18.  libentiùs eundo, devotis mentibus Apostolorum limina propensiùs adorant. Sanctorum reliquijs devotam reverentiam exhibere, longéque magis quam ullam gentem honorcm deferre videmus. And this he writeth of them from their first conversion, which was in this age. And doth so accordingly entitle that Chapter: De antiquafidei fundatione, christianit at is amore & devotione.  
Pope Bonifacius in an Epistle to King Edward 
Bonifacius Pap. epist. ad Regen Eduard. The Walsingham hist. Angl. in Eduard. 1.  the first, testifieth, that the Further part of Britain now named Scotland was converted by the holy Reliks' of S. Peter the Apostle. Regnum Scotraeper Beati Petri Apostoli vonerandas Reliquias non finc superni dono muneris conversum extitit ad ●idei Catholicae unitatem. S. joseph of Aramathia coming hither by all assent, both of Protestant and Catholic Antiquaries, with his Religious company, was present with the Apostles at the death 
six: Io: Capgrau. in S. joseph Aramathie●.  and Assumption of our blessed lady, and so honoured her sacred body with them, spoken of before, and brought with him hither, and preserved here with great reverence all his life two little silver vessels full of the bloody sweat of Christ, duo vasc●la alba argentea cruore Prophetae jesu, & sudore perimpleta.  
All histories agree that the body of S. joseph was there preserved with great honour, and reverenced with great resort of pilgrims to that, and other Reliks' there until these times of desolation, and those holy Reliks' gave that glorious denomination to the happy place of their preserving to be styled camiterium Sanctum, tumulus Sanctorum, 
Hieronyn. count vigilant. & ep. 53. ad Riparium, & Defider Gennad. in cate-log. cap. 53. willet Antilog pag 13. Wotton des. of part. pag. 9 perkins probl. pag. 81. jovas' A●elian. l. 1. Sedul. & alij. Hieronym. sup. and Ripar. & dehderium. lib. adverse. v●gilant. cap. 2.  the holy Churchyard, grave of Saints, and the like. Vigilantius is remembered in histories to have been the first man of note among Christians which denied or impugned this doctrine, and for that, as other his singular assertions condemned for an heretic, so our Protestant's thus confess: Vigilantius was condemned of heresy for deny all thereof. He lived in the fourth hundred of years the Church of Christ never hearing of this heresy before; and S. Hierome then living and writing calleth him for such stramage dreams, rather Dormitantius, a sleepy drowsy fellow, than Vigilantius, a waking watchful man. Negat sepulchra veneranda, damnat que Sanctorum vigilias. Ex quo sit, ut dormitantius potiùs, quàm vigilantius, vocari debeat. He calleth him an unhappy man to be bewailed with floods of tears, a stinking mouth breather of most silthy rotonnesse, a monster to be abandoned to the uthermost part of the world. Os saetidum putorem spurcissimum proferens. Portentum in terras ultimas deportandum.  
The last exception which our Protestants in this 
Invocation and honour of Saints.  Article make against the doctrine of the Church of Rome, is thus registered by them. The Romish doctrine concerning invoation of Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God. This is confuted by that is said before of the holy Reliks' and Images of Saints: For if they, as is invincibly proved by the doctrine and practice of this age, may and aught to be reverenced, their happy and blessed souls, and Angels in eternal joy & bliss must needs challenge such duty from them that live, and prayers may be offered to such perfected in celestial knowledge, charity and 
Concil. gangrene. epist. & can. 14. 15. 16. Socrat▪ Histor. l. 2. cap. 33. Sozom. Histor. Eccl. l. 3 cap. 13. Epiphan. Hier. 40. Nicephor. Hist. l. 9 cap. 16. Hieron. contra vigilant.  never changing blessedness.  
The first among Christians suspected to have denied this Catholic doctrine and practice of the church of Christ was Eustachius by some Eutactus a Bishop in Armenia disallowing the Churches of Martyrs loca Sanctorum martyrum vel Basilicas, as he is charged in the council of Gangra wherein he was condemned for that, and other wicked assertions, and by other antiquities. Yet Sozomen, Nicephorus and others writ, how he sought to clear himself from accusations. And to speak of certain things, Vigilantius was the first known and certainly proved impugner of the Invocation of Saints, as of worship to their reliks' before spoken of, and was condemned for such a monster as is already declared. And Eustachius for 
Socrat. Supr l 2. cap. 33.  his singular boldness in such things was degraded, and his errors condemned in public Council. Concilium Gangris in Paphlagonia coa●lum, gradu Episcopali dimovit, eiusque dogmata anathemate damnavit. 
Morton Apolog. part. 1. pag. 227. 228. Perk. probl. pag. 89. 93 Ormer pict. pap. pag. 26. 27. Middlet. papista. pag. 129. Ephrem Syrus lib. de laudibus Ioseph Patriarchae.   
This is sufficiently proved by our Protestant writers themselves, openly confessing; all antiquity taught Invocation of saints. Therefore few testimonies of this first age will be needful in a confessed doctrine, and practise of all ages with faithful people. Less was the knowledge of the Saint's deceased before the Passion of Christ, then after, when they were by that happy redemption in glory. And yet S. Ephrem produceth the holy Patriarch joseph praying to his mother Rachel deceased. O Rachel, Rachel matter mea, exurge de puluere, & intuere Ioseph filium tuum. Suscipe Rachel filium tuum. Audi matter mea cordis mei gemitum, amarumque ●iulatum.  
S. Ignatius in this age, is a worthy witness, that not only the living, which were present at the 
Ignatius epist. ad Trallianos.  Passion of Christ, did know, behold and see it, but the Angels in heaven & the souls of them that were under 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, ut judaeis & Romans, & caeteris qui tunc temporis Crucifixo Domino aderant: subterraneis autem ijs videlicet, qui plurimi cum Domino resurrexerunt.  
If a man on earth and in body, might, though 
Igna●. epist. ad Trallian.  extraordinarily, know the Angels and spiritual things, with their orders in heaven, as S. Ignatius witnesseth of himself, 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, Cherubin Seraphimque excellentias, spiritus sublimitatem, & Domini Regnum, & incomparabilem Dei Patris Omnipotentis divinitatem. Haec cum noverim.  
And he plainly teacheth in an other place, that 
Ignat. epist. ad Heronem.  the Angels in heaven, and not only God know our affairs on earth and have 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. Timoth. 5.  custodi depositum meum. So S. Paul the Apostle wrote to S. Timothy: Testor coram Deo & Christo jesus & electis Angelis ut haec custodias. Where both the Apostle & S. Ignatius acknowledge both knowledge and care of men's actions on earth to be in the holy Angels, as in God himself, though with a difference of the Creator, and excellent creatures. S. Hierotheus Master of S. Denis the Areopagite, as he termeth him testifieth and he approveth it that all love not only of God, but Angels also hath this nature that Superior things 
Dionisi Areopag. l. diu. nom. cap. 4.  have care of the inferior, and those conform themselves to the Superior. Amorem sive divinum, sive angelicum, sive spiritualem, sive (ut ita dicam) animalem, five naturalem vim quandam coniungentem miscentemque intelligamus, quae superiora quidem impellit, ut inferioribus prospiciant ut consulant, paria autem, ut inter se societate iungantur, inferiora verò, ut se convertant 
Dionies. l. celest. Hierarch. cap. 9  ad superiora.  
And the same S. Denis saith plainly, both that the Angels are Rulers of nations even all nations, Angeli unicuique nationi praefecti. And that God hath committed all men to his Angels, for their Salvation, and this is the providence of God. una quidem de omnibus altissimi providentia omnes homines 
cap. 3. patr. 3. ante med.  salutis causa Angelis suis ad se deducendos distribuerit. And he plainly saith that the prayers of holy people and Saints both in this world and in heaven are profitable to them which be worthy of them. justorum etiam in hac vita, ne dum post mortem, ijs dum●axat prosint, qui sacris precibus dignisint, vere oraculorum traditiones nos edocent.  
S. Clement is also witness, and citeth it from S. Peter the Apostle his mouth, that the Angels 
Clem. Rom. l. 2. Recognit.  have the care and custody of men, and every nation hath an Angel to whom it is committed by God. Est enim uniuscuiusque gentis Angelus, cui credita est gentis ipsius dispensatio à Deo. And proveth that not only God the holy Trinity▪ but all Saints and 
l. 8. Constitur. Apostolic. cap. 11.  administering Angels do so and behold our Actions on earth, and exemplifieth in the election of Bishops. Coram judice Deo & Christo, praesente etiam Spiritu sancto, atque omnibus Sanctis, & administratorijs 
l. ●. cap 8. edit. Turr. Graec. etc. 7. Latin. l. 8. c. 33  spiritibus. And commandeth to honour Saints and Martyrs. De Martiribus praecipimus vobis, ut in omni honore sint apud vos. And prescribeth diverse of their festivities to be kept holy, with honour.  
The short history of S. Paul ascribed to S. Linus Successor to S. Peter, who by all Antiquity wrote the Martyrdom of S. Paul, doth testify in the name of S. Plantilla, who ministered to S. Paul, and was present at his death, that this glorious Apostle soon after his martyrdom appeared to that holy woman in glory, with an Innumerable company of heavenly creatures innumerabilium candidatorum 
S. Linus h●st. S. Paul●.  caterua comitatus, and said unto her, that as she had done holy offices to him on earth, so he in heaven would remember her and shortly return to bring her thither, and there show her the glory of God. Which was soon after performed at her Martyrdom. Tu mihi Plautilla in terris absequium prestitisti, ego tibi quam primum ad Regna pergenti officiofissimè obsequar, in proximo namque pro tereuer●ar, & tibi Regis invicti gloriam demonstrabo.  
This is proved by the ancient Masses ascribed to the holy Apostles, in which there is express prayer, not only to God to be assisted and helped by the prayers of the blessed Virgin Mary, and other Saints, libera nos qu● f●in●s Domine, ab omni 
Missa S. Petri Marci, jacobi Minor. Mat. Missa S. jacobi Maioris.  malo prasente acfuturo, intercessionibus Iminacul●● & Gloriosae Dominae nostrae Deiparae, Semper que Virginis Mariae. But to the very Saints themselves commemorationem agamus Sanctissima, Immaculata Gloriosissimae, benedictae Dominae nostrae Matris Dei & semper Virginis Mariae, atque omnium Sanctorum & justorum, ut precibus & intercessionibus corum omnes misericordiam consequamur. It is manifest in histories, that in all places, where Christ was preached, 
Martial. 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.  Churches, and Altars were founded and dedicated in honour of Saints which died in this age. And they there lie and are honoured. S. Martial then living 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 between A●les and Auinion. S. Maternus sent into Germany by S. Peter founded a Church at Bonna in honour of S. john Baptist, and an other at Colen in honour of S. Mathias the Apostle. And an other at Tungers in honour of the blessed Virgin. S. Eucharius an other of S. Peter's disciples in this time dedicated a Church at Tre●er● honour of S. john the Evangelist. 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. john Baptist, ●he third in honour of S. Stephen: constructis tribus ●cclesijs in honorem Virginis Mariae, johannis Baptistae & S. S●eph●ni. And S. Altinus one in honour of our ●ady. The Churches which were thus founded and 
The first Christian Britan's thus professed, and practised.  de●i●●ted to Saints 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 Britain as the first known 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. joseph and his holy company: And to make evident to all, that to dedicate Churches then to the honour of Saints, was in them to honour Saints and pray unto them, and by them to be protected, it is so proved of these our primative founders in Religion; of this first age, that they prayed unto the blessed Virgin and honoured her, and 
Antiquitat. glast. manuscript. Tabul. ligneis fix. Gal. Malmesb. l. de antiquit. Caenobij glaston M. S. Capgran. cattle. in 6. joseph S. Patric in episto! H●storia apud S. Edmundum.  she protected them, as the most ancient monuments of that place and other Antiquities clearly prove: praedieti Sancti in eodem deserti conver santes per Archangelum 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 devota exbibentes obsequia, vigilijs, jeiunijs & 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 great honour unto it to be dedicated b● Christ to his mother's 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. joseph, and his Associates.  
And yet the same antiquities, and other Historians, even Protestants who allege, the Authority 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. joseph and his holy companians ca●● hither, and here founded by them wholly finished 
Antiquitat. glast. tabulis fix. sup. S. Augustinus in Ecclesia S. Edmundi. Matth. parker. An●iquit. Britan. c. 2. p. 3. edit. Hanoviae an. 1605.  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●●atam, quam postmodum ipse caelorum fabricator m●ltis mir●culorum gestis, multisque virtutum mysterij●, 〈◊〉 Sanctaeque Dei Genitr●ci Mariae se consecrasse monstravit. This was in the ●1. year after the Passion of Christ, and after the assumption of our lady 15. Anno post Passionem Domini 31. post Assumptio●e● Gloriosa Virgins 15. When few other Saints in the law of Christ were deceased this life, and then in heaven. Thus were our Two first Churches dedicated here by greatest warrant to the honour of the blessed Virgin Mary Mother of God, where she assisted and protected her Suppliant Servants and petitioners there, And S. Bede with all Antiquaries, Catholics & Protestants consenteth, that the Britan's kept their first faith inviolate and whole until the cruel persecution of Dioclesian: 
Bed. histor. Eccl Angl. l. 1. cap. 4.  susceptam fidem Britanni usque in tempora Dioclesia● 〈◊〉 inviolatam integramque quieta in pace serua●●●: And when this Kingdom was generally, ●●●●erted, which happened in the succeeding age all ●●● Temples before founded to false Gods were by common and greatest authority in all opinions, 〈◊〉 now whatsoever, of the holy pope S. Eleu●●●●i●s his legates, and our holy king S. Lu●●us, changed into Christian Churches, dedicated to God and his Saints. Templa quae in honore plurimo●●● 
Galfrid. histor. Briton. l. 4. c. 19 Matth. west. an. 185.  Deorum fundata fuerant, uni Deo, eiusque San●●●● dedicanerunt. So they dedicated Churches to ●●● holy Angels namely S. Michael the Archangel, ●●●oured and prayed unto him and he protected 
Antiquitat. glaston. manuscript. epistol. S. Patricij Capgr. cattle. in S. Patric. & joseph. Bed. hist. l. 1. c. 7. Matth. westin. An. 303. Manuscript. Antiq. jacob. gemen. in vit. S. Amphibali Cap. grau. in eod. & in S. Alban. Gradual. antiq. & miss. Sarisb. in festo S. Albani. litan. Angl. antiq. ant bapt. & commend. anim●.  ●●em.  
Phaganus & Damianus Oratorium aedificaverunt in honore S. Michaelis Archangeli quatenus ibi ab hominib●● haberet honorem qui homines in perpetuos honores i●●ente Deo est introducturus. So they prayed unto the Saints as is evident in the Examples of Saint Heraclius our Martyr at the death of our fist Martyr S. Alban praying to him and heard, and helped by him. And S. Amphibalus that converted Saint Alban, thus prayed unto him, both to be assisted by him and the holy Angels. Sancte Albane Deum nostrum depreceris, ut 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 speak of in this place, but thus may end this tedious and confused Article stuffed with so many fulshoods, and anciently condemned heresies. I may be more brief in the rest of their following Articles, not containing so many particulars.   

THE IX. CHAPTER.  
The 23. article examined.  
THeir next Article, the 23. in number, is this ● is not lawful for any man to take upon him, ●● office of public preaching or ministering the Sacrament in the Congregation, before he be lawfully called, ●● sent to execute the same. And those we ought to Iudg● lawfully called and sent, which be thosen and called ● this work by men who have public authority giu● unto them in the Congregation, to call and send mi●●sters in the Lord's vineyard. This is the whole Article wherein there is no controversy with, or against the Church of Rome never allowing any fo● Priests or public ministers of the holy Sacraments but such as are duly and truly consecrate● in the Sacrament of holy orders, only ministre● by lawfully and Canonically Sacred Bishops, a● the doctrine and practice of this Apostolic ag● was, as I have proved before and S. Ignatius wit● 
S. Ignatius epist. ad Smyrnen:  others thus prove unto us: Non licet sine Episcop● baptizare neque offer, neque sacrificium immolate, neque Dochen celebrare, sed quodcumque illi vis●● fuerit secundum beneplacitum Dei, ut tutum & ra●●●sit, saci at is. No Sacrament could be ministered, nothing done in the Church without the Bishop● authority, and approbation. No man could be ● Priest, minister Sacraments, or exercise any Ecclesiastical order, or function, but only such as wer● 
Epistol. ad Heron.  consecrated thereunto by lawful Bishops. Nih●●sine Episcopis facito, baptizant, sacrificant, eligent▪ manus imponunt. And these Protestants themselves both in their Book of their pretended consecration 
Protest. Book of consecrat. pref. & per tot. artic. 36. infra. prot. gloss upon the same. canons, Iniunctious etc.  and their 36. Article hereafter, entitled, of Consecration of Bishops, and Ministers, as also their public gloss thereupon, and common practice do thus testify: The Superiority and authority which Bishops and Archbishops do exercise in ordering ●●d consecrating of Bishops and Ecclesiastical ministers, i● grounded upon the word of God. From the Apostles d●●es hither to there never wanted a Succession of Bishops neither in the East, nor western Churches. And from the first nursing of their Religion here in England, they ever by their public proceed allowed that consecration, which was in the Roman Church, and most willingly without any addition or ceremony allowed such as were so consecrated to be Priests, Ministers, and Ecclesiastical men among them, if they would in worldly respects, and in external show give any allowance to their Religion. And at this day they contend to derive their own pretended Bishops and Ministers by Consecration from our Catholic Roman Bishops.  
This Article as their gloss expoundeth it, seemeth to have been made against the Mancerians, 
Them: Rogers Analis. upon the b. of Articles, art. 23. allowed by the lawf. authority of the Church of Engl.  Anabaptists, family of love, and such others risen up in their Protestant School denying external Ordination, and calling of clergy men. But being well examined, it doth both free the Roman Church, as is proved and they confess, and condemneth all Protestants in the world. First for foreign Protestants none of them take or claim ordination true or pretended, from either true or pretended Bishops, and so by that is already said, are utterly condemned by this Article. And for our English Protestant's which pretended a calling, and ordination by Bishops, they are in the same case by their own decree in this Article, for therein they say that men lawfully called, and sent, be only they, which be chosen and called by men who have public authority given unto them in the congregation (Church they mean) to call and send ministers in the Lord's vineyard: But I have proved before, in particular, and every of their Articles more than half of them in order without excepting any one invincibly confuted prove the same, that these men art no part, parcel or congregation of the true Church of Christ, and so no men among them can pretend to have authority, public, or other to send Ministers in the Lord's vineyard being themselves no members or parsons, commanding or to be commanded, consecrating or to be consecrated therein, much less to have such public authority in it, as this Article appointeth for this business. Secondly there were no men among them at the making of these Articles, nor at the birth of their Religion here in the first year of Queen Elizabeth, which had or possibly in their proceed could have any such public authority, to call and send Miinisters in the Lord's vineyard. For their whole congregation consisted of a woman Queen Elizabeth, their pretended clergy, and others confessed merely temporal men.  
Let us take all these either jointly together as in parliament, or by themselves severally, and no such public authority will be found in them. The Queen a woman by Sex was neither men, nor man having such authority, and their 37. Article denyeth any such prower in her, either 〈◊〉 ●●●selfe or others. All their pretended Bishops ●●●re by all Consistories Ecclesiastical & Temporal even the parliament, and judgements in the Temporal law, adjudged to have no such autho●i●ie.  
The first parliament of Q. Elizabeth which revived 
Stow hist. in Q. Mary an. 1. & an. 1. of Q. Elizabeth. Parker. Ant. Brit. in Tho. Cranmer. Godwin. Catal. of Bish. solpe. holin. hist. of Engl. in Q. Marry Statutes of Q▪ Eliz. K. james and K. Charles make Preisthood treason.  their Religion, had not one true or pretended Bishop that had voice in parliament that consented unto it, but all the Bishops which had, and o●ely had, such public authority, did disclaim ●nd disagree to that change, the Temporal Lords, ●●ights, and burgesses neither had nor could give which they had not, such authority. No foreign Pope, Patriarch, Archbishop or Bishop did or could give it here, by their own laws. For Q. Elizabeth, King james and K. Charles by their parliaments and Statutes have made holy preisthood Treason. And this new Protestant Queen Elizabeth her Religion beginning here in the year 155●. and 1559. in her first parliament, never had 〈◊〉 known public allowed square, rule, form, ●●nner, Order, or fashion whatsoever, for any to h●ue public authority to call, make, send or set forth any pretended Minister until the year 1562. when their Religion was 4. years old, and these 
The new Protestant book of Consec. an. 2. Eduardi 6. in Parlam. statut. an r. Mariae. Book of articles an. 1●62. art. 36.  Articles were made, & in them the book of King Edward the 6. about 10. or 11. years old, when he set it forth by parliament, was first called from death wherewith it perished in the first year of Queen Mary.  
It hath been pretended from a new borne Register of Matthew parker, that he was made a Bishop by Barlowe, Scorye, and 3. others by virtue of a commission from Queen Elizabeth, and this new work was acted on the 17. day of December, but alas, they had then no form our order to do such a business, if they had been such public allowed and authorized men as this Article appointeth, until 4. years after, this pretended admittance alleged to have been 17. Decemb. an. 1559. And their own public confession is, in the Register itself as they have published it in Matthew parker their first pretended protestantly made Archbishope his book and Register, That none of those pretended Consecratours was admitted for a true or pretended Consecratour until after this supposed consecration of Matthew parker. For they say from their pretended Register of Matthew parker Anno 1559. Matth. part. cant. cons. 
Franc. Mason l. 3. c. 4. of cons. p. 127. ex Regist. Matth. park. to. 1. f. 2. & 10. Godw. cattle. of Bish. in Canterb. 69. Matth. parker.  17. Decem. by william Barlowe, John Scory, Miles Coverdale John hodgeskins, by these Matthew parker was consecrated Archbishop of Canterbury, the sevententh day of December, in the year 1559. Their Catalogue of Bishops saith: he was consecrated December. 17. 1559. by W. Barlowe, Io: Scory, and John hodgeskins. This is utterly false, and impossible, by their own testimonies, and proceed, to be true. For their own Register as it is published in Matthew parker his own writings proveth directly that two of these 4. pretended Consecratouts were never allowed for such or Bishops, or any men having such public authority in their Protestant Religion, as this their Article requireth of necessity to call and send Ministers, These were Miles Coverdale, and John Hodgeskings never having any such power in Q. Elizabeth her time. And for the other two william Barlowe, and John Scory they were not allowed by these Protestants ●●● Bishop's or such men, until Matthew parker ●●● as they pretend by their Register consecrated by them william Barlowe styled before D. of Divinine or a priest Regular was allowed for such a man upon the 20. day of December 1559. 3. days 
Register. Episcopor. Protestant. Angl. apud Matth. park. antiquit. Britanniae. pag. 39 edit. Hanoviae an. 1605.  alt●● matthew parkers pretended ordination, by him. Will: Barlowe Th. D. Presb. Reg. Conf. 1559. Decem. 20. and the other John Scory then s●iled only Bachelor of Diviuitie and priest Reg●lar, was also first allowed the same 20. day of December. Ioh: Scory Th. Bac. Presb. Regn. Conf. 1559. Dec. 20. And their own catalogue of their pretended Bishops assureth us further that this Matthew parker was among them Archbishop 
Godwy● Catalogue. of Bishops in Durham 58. Cuthbert Tunstall.  of Conterbury in the month of july before. So he could have no consecration true or pretended, by their own proceeding. I add further concerning the pretended Register by which they have thus vainly claimed an Inualid Title to Ecclesiastical function, and orders, set out in the book of their first pretended Protestant Archbishop, Matthew parker printed at Hanovia 1605. called Antiquitates Britannicae of the Archbishops of Canterbury, there is no word our mention at all, of any such thing, in that old manuscript copy thereof, which I have seen and diligently examined.  
And any man reading the printed book will manifestly see it is a merely foisted and inserted, thing having no connexion correspondence or affinity either with that which goeth before, or followeth it. And containeth more things done after Matthew parker had written that Book. But of this their new found consecration I shall entreat, more largely hereafter in their 25. and 36. Articles, whither it more properly belongeth, and there utterly disable it, for making, or leaving among them, either true Bishop, Priest, or any other Ecclesiastical person at all.   

THE XII. CHAPTER.  
The 24. article. Likewise examined and condemned by this first Apostolic age, and writers therein.  
THe 24. article is this: It is a thing plainly repugnant to the word of God, and the custom of the primative Church, to have public prayer in the Church, or to minister the Sacraments, in a tongue not understood of the people. What is agreeable or repugnant to the word of God, the Church of God, as those Protestants have confessed before, is the best witness and interpreter, and of necessity it must needs be so in such things as be granted to be agreeable or repugnant unto both, as this question is.  
The word of God extendeth both to that which is written in Scriptures, and the unwritten preserved in the Church without such canonical writing, otherwise (which is impossible) God might be contrary to himself, and his word contrary to his word, which is blasphemous to say or write. And in this question of the public Church service, finding no prescript, form, order, or office, nor of what language or tongue it is to be used, in the written word of God, we must needs resort to unwritten tradition and the custom of the primative Church to find it forth. And we find in all the public offices of the Church in this age, ascribed to S. Peter, S. Andrew, S. Matthew, and S. james Apostles, to S. Mark Evangelist, S. Clement successor to S. Peter at Rome, and whosoever in antiquities is taken to be Author or composer of any liturgy, Mass, or public service or form of prayers in the Church, in this time, they were all first penned and after practised in all places, wheresoever they were used in the learned common languages, and no where in any barbarous, or vulgar tongue of any particular Province or Country. All histories, their oldest manuscripts and generally received tradition, witness they were in the Greek or Latin tongue. This is so manifestly 
Dove persuas. p. 23. 24. c. o● prayer.  true that our Protestant writers do thus confess it: until of late (since Protestant Religion began) through out the west part of the world public prayers were in Latin: in the east part in Greek, even among 
Edw. Sands Relation of Relig. c. 53. or 54.  those nations, to whom the languages were no mother tongues. Thus one of their Bishops with public allowance.  
Their first Protestant Archbishop Matthew 
Mat. Parker. Antiq. Brit. in Aug. c. 17. p. 47.  Parker writeth, that the public Church service named Mass, Missa dicta, did continue 200. years and more from Christ's institution à Christi primo ●●stituto, until Pope Zepherine the 16. Pope did change it to a better matter and form. Donec eam Zepherinus 16. Romanus Pontifex, quorundam suasio●ibus ad pulchriorem materiam formamque mutare vo●uit. And this Mass was the same which saint ●ames used at Jerusalem, and saint Peter in the ●asterne Country's. And when this man and other Protestants come to set down what change S. Zepherine Pope made in the holy Mass, it was ●ot to change it into a Vulgar tongue, but he a Roman Zepherinus Romanus kept it still unchanged in the Latin tongue, as all his predecessors had 
Damas'. Pont. in Zepherino Magdeburg. in eod Barns in vit. Pontif. Rom. in eod. Bal. l. 1. act. Pontific. Rom. in Zepherino. Robert. Barnes & alij in Alexandro Sixto & Telesphoro.  done before in the west and Latin Church, only he took away wooden chalices used then in some places, ordaining better, and in this all writers Catholics and Protestants agree. Vitreos calices pro ligneis ordinavit. And wheresoever there was any thing changed or added in the Mass, it was as these men confess, ever done in the Latin tongue. Alexander Romanus ad Adriani tempora pervenit. I● Missa, pridiè quam pateretur, usque ad haec verba, HOC EST CORPUS MEUM, addidit, ad memoriam passionis Christi inculcandan. Sixtus Romanus, ut SANCTUS in communione Eucharistiae ter caneretur, ordinavit. Telesphorus Graecus, GLORIA IN EXCELSIS DEO esse in Missa cane●dum praecepit. These be all the additions & changes they find in the holy Mass before S. Zepherines' time, before which S. Eleutherius Pope had publicly sent it into Britain, and S. Lucius our King here publicly received it, and all those additions were taken out of Scripture, not then translated into any vulgar unlearned language. So they prou● of all additions after, all ever made in the Latin tongue, except some very few in the Hebrew an● Greeke, in the whole Latin Church. And this i● unquestionably convinced out of the public offices of he Church of Christ, whether the Sacrific● of Mass, or the rest, Matins, Laudes, hours, even song, compline or whatsoever, to be termed public prayer of the Church, for the fare greate● part of all these consisteth of the holy psalms, an● other parts of Scripture, all books thereof publicly read every day, and the psames every week's yet none of these were in any vulgar tongue in th● age, nor many after this time.  
The rest which is contained in the Catholic Church Creeds, Prefaces, Hymns, Antiphons', or ●hat else amont not unto the tenth part of what is taken from Scriptures, and yet these were delivered to the Church in learned tongues, in them composed, and not in other. We are assured by Scriptures, and good histories that the Apostles 72. disciples and other holy Clergy men in this first age preached in all nations, they prayed, and had public prayers, in many country's, and in them founded Churches, and must needs leave some form, of such public service for them they converted. But we are assured again both by Scriptures, and such antiquities, that they all had not the gift of tongues, numquid omnes linguis loquuntur? and saint 
1. Cor. 12.  Paul reckoneth it for a singular gift, and privilege in himself, to speak in all languages, gratias 
1. Cor. 14. Godwin. Conuers. c. 3. p. 36. Io. Leland. in commentar. Ant. Brit. v. Britanniae. Io. Caius hist. Cantabr. p. 19  ago Deo, quod omnium vestrum linguis loquor. And our Protestants themselves with other antiquaries ●onfesse, that these renowned men did preach in many places, by interpreters, and diverse Barbarous nations where they preached, had then no use of letters to write any thing at all in their own language, much less forms and offices of public prayers, which were, and of necessity, to be used in all Churches and by all Priests. And in this condition was this Kingdom of Britain, all Gallia, now France, and other parts, where the druids ruled, not using letters, and writing, because all nations were then accounted, and called by the Romans, Barbarous, in that and such uncivil respects. Some writ the Greek letters were used in Gallia, but if it were so, they were by the same authority, very unperfect, many added afterward to bring that writing to perfection, and no history mentioneth that ever any form of public prayer, or such office was so written or delivered among, or to that people, in this, or any after time: but the contrary, that the first public office & Church service they had in this age, was brought thither from Rome, and so the Latin tongue.  
This is proved by the French Annals, testifying 
Annal. Gallic. Matth. westm. an. 94. Clem. Roman. Ep.  that the first Apostles of that nation were sent unto them by S. Peter, and his successor S. Clement at Rome. Our old british history of the first institution of Church service, prima institutio & varietas Ecclesiastici Seruitij, as our Peotestant Antiquaries name it, testifieth plainly that S. Trophimus Bishop of Arles, and Saint Photinus' Bishop of Lions, disciples of S. Peter the Apostle did deliver in all Gallia, the Roman order, and form of Church service. Beatus Trophimus Episcopus Arelatensis, 
Manuscript. antiq. Britan. de prima Instit. Eccles. officij.  & Sanctus Photinus Martyr & Episcopus Lugdunensis Discipulus S. Petri Apostoli Cursum Romanum in Gallijs tradiderunt. And it citeth others, more ancient in this sense. And addeth that this Church service was after sent to S. Clement at Rome, by the Bishops and Martyrs of Gallia, to be approved by him, and all the Churches of 
Zozimus Pap. epistol. ad Episcop. Galliae de privileg. Eccl. Arelat. tom. 1 council. Martyrol. Roman. die 29. Decem. in S. Trophinius.  France then embraced that Order, that of Arles being there the chief Metropolitan Church, from which, and S. Trophimus, all others there as Pope Zozimus is an able witness, received light and direction. Metropolitanae Arelatensium urbi vetus privilegium minimè derogandum est, ad quam primum ex hac sede (Romana) Trophimus Summus Antistes, ex cuius fonte tota Gallia fidei Riwlos accepit directus est. So hath the old Roman martyrologue, and diverse others. And So it must needs be, by all antiquity consenting, that all Gallia received the water of life from the same fountain, the Church of Rome, both with their form and order of Church service and other directions in Religion, all their first Apostles and pastors with full instruction, and power being directed and sent from them, as saint Martial, saint Denys the 
Annal. Gallican. Eccles. Martyrolog. Roman. Bed. Adon. usuard. in his Saint. Matt. westm. an. 94. & mult. al. apud Guliel. Eisengren. centen. 1. part. 5. dist. 3. Henric. Erford. cap. 5. Monsterus in Cosmogr. in Germane. Antonin. part. 1. petr. de natal. l. 10. vincent. l. 9 Annal. Eccl. Trever. Tungr. meet: Martyrolog. Roman. Beda usuard. Ado die 15. Maij. Breu. Toletan. call. maij.  Areopagite, saint Lucianus, saint Eutropius, saint Eugenius, saint jonius, saint Timotheus, saint Apollinaris, saint Aphrodisius, saint Sanianus, saint Potentianus, saint Altnus, saint Totaldus, saint julianus, saint Fronto, saint Taurinus, saint Paulus Narbonensis, saint Staurinnus, saint Astremonius, saint Gratianus, saint Firmius, and others sent from Rome thither in this age, in which time also saint Peter the Apostle sent into Germany, saint Aegisthus, saint Clement uncle to saint Clement the Pope, saint Eucharius, saint Valerius, saint Maternus, saint Mansuetus, and many others.  
The Apostles of Spain were sent thither also from Rome in this Time, namely saint Torquatus Ctesiphon, Secundus, Indalitius, Caecilius, saint Hesychius, saint Euphrasius and others. In Hispania Sanctorum Torquati, Clesiphontis, Secundi, Indaletij, Caecilij, Hesichij & Euphrasij, qui Romae à Sanstis Apostolis Episcopi ordinati, & ad praedicandum verbum Dei in Hispanias directi sunt. And to prove that all nations in this part of the world, called the Latin Church, received their first Bishops, priests, clergy men, with their Church service from Rome S. Peter or his Successor in this age: S. Clement his Successor so speaketh from S. Peter's own direction and testimony. Episcopos per 
Clem. Roman. epist. 1.  singulas Civitates quibus ille (S. Petrus) non miserat, iuxta Domini praeceptionem nobis mittere praecepit. Quod etiam facere inchoavimus, & Domino opem ferente, facturi sumus. Aliquos verò ad Gallias, Hispaniasque mittemus, & quosdam ad Germaniam & Italiam, atque ad reliquas gentes dirigere cupimus. And even to such barbarous and savage country's, as had not use of letters and learning ferociores & rebelliores gentes.  
This Kingdom of Britain, excepting, the Scots when they came hither, had ever learned men, and of civility as the Druids their chiefest 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 country, the latin tongue was usual to all of quality, no man might bear office but such as understood it, all public gifts donations charters, priviledgs and Records whatsoever, both as old and late Catolike and Protestant Antiquaries prove, were performed and written in the latin tongue, and only the vulgar people used thcir vulgar language, and yet corruptly without writing. Coniectura ducor 
Io: Leland. in commenrar. antiq. voc. Britan. v. Britannin. cain's histor. Cantabrig. p. 19  eo tempore vulgus Britannorum ineruditissimum fuisse, ac prorsus non potuisse linguae suae voces depingere. Quamdiu Imperium Britanniae in Provinciam reductae penes Romanos stabat, tamdiu necessè erat Britannis Magistratum gerere cupientibus latinè loqui. Provincialem linguam vulgus cum magna difficultate, & id quidem corruptè discebat. Tabulae donationum omnes, & rationes alicuius momenti latinè fiebant. By which it is evident, that their public Church service, must needs also be latin, in which only as S. Bede with others prove all people Inhabitants here, ever 
Bed. histor. ang. l. 1. c. 1.  studied, and read the scriptures, from which it is taken. Haec Insula quinque gentium linguis unam eandemque summae veritatis & verae sublimitatis scientiam scrutatur & confitetur, Anglorum videlicet, Britonum, Scotorum Pictorum & Latinorum, quae meditatione scripturaecaeteris omnibus est facta communis. And as S. Gyldas writeth, this Kingdom was by the reigning of the Romans there so latinized, 
Gild. epistol. de excid & conquest Britan. cap. 5.  and Romanized, that it was rather to be named Romana then, Britannia: ut non Britannia, sed Romania censeretur. And though the Romans had many Hands, yet this in antiquities is above all, named the Roman Hand. Greek and latin Catholic and Protestant Antiquaries agree, that S. Peter the Apostle, who delivered that latin Church service which the Romans used, and brought into France by his disciples as is proved before, preached in this Kingdom, stayed here long time longo tempore moratus, founded us Churches, consecrated 
S. simeon Metaphrastes in S. Petro. Euseb. apud eund. ib. Sur. die 29. Iwij. Cambden in Britannia. prot. Theatre of great Brit. l. 6.  for us Bishops Priests and Deacons: Ecclesias constituit, Episcoposque & Presbyteros & Diaconos ordinavit, could deliver unto them no other Church, service, than that latin, which he delivered at Rome in France and other western places.  
These Bishop's Priests and Deacons which were not Britan's, could not use that british tongue, in their service which they did not understand, and which neither they nor the Britan's could write for them or others to read. And whosoever any man will say preached here first, S. Peter, S. Paul, S. Simon, S. joseph, or any other, they not understanding the british language, nor any man writing, they could not possibly use or deliver the service of the Church in that language, our old british manuscript mentioned before saith the 
Manuscrip. Brit. antiq. de prima Institutione Eccles. officij.  Church service which S. Mark used, was also here in use, in Scotijs ac Britannijs. Cursum qui dicitur praesenti tempore Scotorum beatus Marcus decantavit. It testifieth further that S. Germanus, S. Lupus S. Patrick and others used this service here both in Britain and Scotland's, when our Protestants confess there was no error in Religion. Ipsum cursum decant averunt Beatus Lupus & Beatus Germanus: & S. Patricius in Scotijs ac Britannijs ipsum cursum decantavit. And after them S. Vuandilocus ad S. Gomogillus who had 3000. monks in his Monastery, and S. Columban, in whose time this Author lived, with others, sent with him into France, used every where in Ireland and Scotland as also Britain, France, Germany and Italy the same public Church service in the latin tongue. Beatus Vuandilocus & Beatus Columbanus partibus Galliarum destinati ipsum decantaverunt. And he deriveth this Church service from S. Mark, showing where and by whom it was used. And it was 
Gildas in prolog. apud Fecknam orat. public. in 1. parliamento Elizabethae Reginae.  justified in open parliament the first of Queen Elizabeth by Abbot Fecknam out of S. Gildas in the prologue of his book now suppressed by our Protestants, but then extant, that the same public Church service which was used here in Queen mary's time, and now in the Catholic Church, was brought hither and publicly delivered here in the latin tongue in the general conversion of Britain in King Lucius his time. And that Gildas 
Gildas l. de excid. & conquest. Brit.  which Protestants propose unto us diverse times citeth the old Church service of Britain in the latin tongue. And the old manuscript antiquities of Glastenbury william of Malmesbury, Capgrave 
Guliel. Malmesb. manuscrip. lib. de antiquit. caenob. glaston. in collego S. Benedict. Cantabrig. Antiquitat. glaston: tabulis. fix. Capgrau. in S. joseph & S. patric. Galfrid. monum. l. 4. histor. Brit. cap. 20. vlt. Matth. Westin. chron. an. 186. Matth. Westin. an. 187. Galfrid. l. 5. cap. 1.  and others prove as much and more than Doctor Fecknam cited from S. Gildas. For they speaking of the Religious men which S. Damianus and S. Phaganus placed at Glastenbury to be successors in place and profession to S. joseph of Aramathia, and his associates there do plainly deliver, that as in other things these professed the same Religion, order, Church service, and manner of life, which S. joseph and his company did, so also as they did, they come often every day together into the old Church, to say their divine office which they brought from Rome, with them, and delivered here in memoriam primorum ex suis socijs 12. elegerunt (S. Damianus & Phaganus) & in praefata Insula Rege Lucio consentiente habitare fecerunt, qui in diversis locis sicut Anachoretae manserunt ibidem in eisdem lucis inquibus prima 12. primitùs habitarunt in vetustam tamen Ecclesiam ad divina obsequia devotiùs complenda crebrò convenerunt quotidiè.  
And this latin public Church service being the very same which had been used at Rome from the Apostles time, not changed at that time, as all Catholics and Protestants agree, was planted and delivered here, not only by these legates of Pope Eleutherius, but by himself, with the rest which his legates did here confirm. restauratis omnibus, redierunt Antistites Romani: & quae fecerant à beatisssimo Papa confirmari impetraverunt. Confirmatione facta reversi sunt in Britanniam compluribus alijs comitati. And if any Protestant will have the King's confirmation needful, our holy King then S. Lucius likewise confirmed this, as the rest. Glorio sus Britonum. Rex Lucius chartis & munimentis omnia communivit.   

THE XIII. CHAPTER.  
The 25. Article, entitled, of the Sacraments, thus examined, and condemned, in all things contrary to Catholic doctrine.  
THEIR next the 25. Protestant Article is entitled: of the Sacraments. And thus beginneth. Sacraments ordained by Christ, be not only bages or tokens of Christian men's profession but rather they be certain sure witnesses, and effectual signs of grace, and Gods good will towards us, by the which he doth work invisibly in us, and doth not only quicken but also strengthen and confirm our faith in him.  
Hitherto there appeareth no difference between these Protestants in this article and Catholics, for they decreeing that Sacraments be effectual signs of grace, that is in all true proper manner of speech, signs which do effect cause & work grace, otherwise they be not effectual signs of grace, and that God worketh in us invisibly by them, is as much as Catholics profess, when they define a Sacrament, Sacramentum est visibile signum invisibilis gratiae. A Sacrament is a visible or external sign of invisible grace given thereby. And these Protestants declare themselues so 
Protest. art. 27. 28. infra.  fare, & plainly, in both those they accept for Sacraments, Baptism, & the Eucharist called by them, the Supper of the Lord. In the first, they manifestly confess it, and approve and practise baptism of Infants, who borne by them also in original sin, cannot possibly have remission thereof and grace but by their baptism, not able to understand or have any act of faith, or other virtue. Yet the●● 
Art. 27.  decree is: The baptism of young children, is in any wise to be retained in the Church, as most agreeable with the institution of Christ. So they do or aught to speak of their other Sacrament, confessing it was in the primative Church, ministered sometimes to infants.  
The difference between us in this article, is in that, which thus followeth.  
There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, baptism, and the supper of the Lord. Those five commonly called Sacraments, that is to say, Confirmation Pennance, Order, Matrimony and extreme Unction are not to be counted for Sacraments, of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the scriptures: but yet have not like nature of Sacraments, with baptism, and the Lords supper, for that they have not any visible sign or ceremony ordained of God. Hitherto this Protestant article denying those five Sacraments which the Catholic Church receiveth for such with the too former, baptism and the most holy Sacrament of the altar. Now I will prove by this Apostolic age the doctrine, and practise thereof, that these five are, and then were used, and received for Sacraments, and first of Confirmation the first 
Confirmation a true Sacrament. Clem. Rom. Constitut. Apost. l. 2. c. 36.  which these men name and deny.  
S. Clement testifieth this to be a Sacrament, ministered by Bishops with holy oil, and giving the ●oly Ghost and grace, all that these men do, 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 manus impositionem testimonio suo comprobans, in singulis vestrûm suam sacram vocem emisit. This he further declareth (making a Sacrament needful to Christian 
Clem. Rom. epist. ad Iulium & julian.  perfection, except necessity hindereth, giving grace) that Peter and all the Apostles so taught, and practised, and Christ so instituted. Omnibus festinandum est sine mora renasci Deo, & demum consignari ab Episcopo; id est, septiformem gratiam Spiritus sancti percipere, quia incertus est uniuscuiusque exitus vitae. Quum autem regeneratus fuerit per aquam, & postmodum septiformi spiritus gratia ab Episcopo, (ut memoratum est) confirmatus, quia aliter perfectus esse Christianus nequaquam poterit, nec sedem habere inter perfectos, si non necessitate, sed incuria aut voluntate reman serit, ut a Beato Petro accepimus, & ut caeteri Apostoli, praecipiente Domino docu●runt.  
S. Denis the Areopagite saith, that they which 
Dion. Areop. l. Hierarch. Eccl. cap. 4. Prope fin. In contempt.  were baptised were brought to the Bishop to be confirmed. Ducunt ad Hierarcham, is virum vnguento quod maximè divinos efficit, insignit. And further thus showeth the Sacramental power of this holy Unction. Vnguenti illa, quae perficiendi vim habet, perfusio, eum qui initiatus est, suavitate odoris fragrantem facit. And plainly calleth it a Sacrament, comparing it in that respect even with the Sacrament of the altar, assuring us, that was the opinion and doctrine of his Masters in Religion, the Apostles. Finitimum 
L. Eccl. Hietar. c. 6.  alterum Sacramentum, quod praeceptores nostri unguenti mysterium nominant. Est igitur ●● 
In contempl.  quod dixi, mysterium quod nunc à nobis laudatur, eyes ordinis atque potestatis quae vim habet perficiendi ●● quae Pontificem attingunt. Itaque ipsum divini praeceptores nostri, ut eiusdem & ordinis & efficacita●●●▪ cuius est Synaxeos Sacramentum, ijsdem saepe figuris atque imaginibus mysticisque descriptionibus, ac sanctis verbis descripserunt.  
It is the constant opinion, and testimony of the Fathers, that the Church of Christ received and ministered this Sacrament for a true and properly named Sacrament, both by Scriptures, and tradition. So both the Latin and Greek Fathers expound that passage and practice of the Apostles S. Peter and S. john in the acts of the Apostles, giving grace to those that were baptised by others, not Bishops, by imposition of hands. Impon●bant 
Act. c. 8.  manus super illos & accipiebant Spiritum sanctum. And do thereby prove that Bishops only may minister this Sacrament. Cum Philippus Diaconus esset 
Ephip. l. 1. To. 2. Contr. haer. c. 21. contra Simon. Aug. lib. 15. Trin. c. 26. Hieron. Dial. adverse. Lucif. Tom. 2. c. 4.  non habebat potestatem imponendi manus, ut per hoc daret Spiritum sanctum. So hath S. Augustine, S. Hierome & others proving this Sacrament both by Scripture and tradition of the universal Church from Christ's 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, ut ad 
Ambr. c. 7. de ijs qui init. mysterijs S. Basil. libr. de Spirit. sancto c. 27. Greg. Naz. serm. in Sanctum lavachrum. Ambr. in cap. 6. ad Hebr. Primas. in cap 6. add Hebr.  eos qui longè in minoribus urbibus per Presbyteros & Diaconos baptizati sunt, Episcopus ad invocationem sancti Spiritus manum impositurus excurrat. This S. Hierome writeth in the name of all, both Catholics and others. S. Ambrose, saint Basile, saint Gregory Nazianzen and others have the like. S. Ambrose, Primasius with others expound those words in the 6. chapter to the Hebrews, impositionis quoque manum, in the very same sense, in these words. Impositionem manuum appellat, per quam plenissimè creditur accipi donum Spiritus sancti, quod post baptismum ad confirmationem unitatis in Ecclesia à Pontificibus fieri solet. S. Cyprian and his fellow 
Cypr. epist. 72.  Bishops in Council speaking in the name of the Church, calleth it a Sacrament as baptism is: si Sacramento utroque nascuntur.  
Tertullian also doth number it with the other Sacraments, ever used in the Church, and giveth both a visible external sign holy Unction, and internal 
Tertull. l. de resurrect. carnis. Et libr. de prescript. heretic.  grace given thereby unto it. Caro abluitur, ut anima emaculetur, caro ungitur, ut anima consecretur. Caro signatur, ut & anima muniatur, caro manus impositione adumbratur, ut & anima spiritu illuminetur. Caro corpore & sanguine Christi vescitur, ut & anima de Deo saginetur.  
To come to our Primative Christian Britan's, 
The Christian Britan's of this opinion and practice. Giral Cambr. descr. Cambr. c. 18. cum approb. Prot. Dau●dis powelli, Theol. prof ib. Golfrid. monum. histor. Reg. Brit. lib. 12. c. ●8.  their learned old antiquary and Bishop writeth of them, that from their first conversion, they held this for a Sacrament, giving grace, that holy Unction by a Bishop was used in it, and all our first Christians in Britain honoured, and affected this Sacrament, more than any other nation did. Episcopalem confirmationem, & Chrismatis, qua gratia spiritus datur inunctionem, prae alia gente totus populus magno pere petit. This we may easily learn by the example of their King Cadwalladar, which went to Rome to be confirmed by the Pope there. Cadwalladrus abiectis mundialibue, propter Deum regnumque perpetuum, venit Romam, & à Sergio Papa confirmatus. But we need not stand upon particular 
Theod. lib. de fabul. haeret. Lindan. Dubitant. Dial. 2. prateol Elen. l 12. in Novatianis.  examples, when we have a general grant before, that all the Britan's, totus populus, both by old and new, Catholic and Protestant historians, were so devoted to this holy Sacrament. And both Theodoret and others do prove that they were only the Novatian heretics, (which by no antiquity ever entered into Britain) which denied holy Unction to be used in this Sacrament. Negligant confirmationem habere olei sacri illinitionem.  
And our English Protestant's themselves by their own most authorized and allowed proceed have, & do condemn this their article doctrine in this point. For first in the public correction of their religion at Hampton court, King james being present 
Conference at Hampton. p. 10. 11.  and consenting, they thus decree: Confirmation is an Apostolical tradition. That Confirmation delivered by the Apostles is a Sacrament is proved before. Secondly these Protestants confess and decree, that the order of Bishops hath ever been in the Church, from the Apostles time, but these men not condemning all foreign Protestants and in denying to Bishops only power to make Priests and Clergy men, leave no act of Order peculiar and proper to them, if they deny confirmation to be a Sacrament, and by them only to be ministered, for all others are lawfully ministered by Priests, no Bishops. And these our English Protestant's by the greatest power they have, have set fourth, and use a public form, and manner of ministering confirmation by them only, which they pretend to be Bishops among them. In which they prove it in their proceed, and by the doctrine of this very article, for supposing their opinion though false, that holy Unction is not necessary in this practice of Confirmation, 
English Prot. Communion book. Titul. Confirmation. Et tit. Catechism.  they requiring only two things needful to a Sacrament, a visible sign, or ceremony ordained of God, and grace given thereby thus propose and practice both: first they say and direct. The Bishop shall lay his hand upon every child severally. And that in their judgement it is a sign, and ceremony, ordained 
Communion Book supr. §. allivinghly.  of God, and that grace is thereby given, their pretended Bishops in ministering this to children thus prove: we make our humble supplications for these children, upon whom after the manner of the Apostles, we have laid our hands, to certify them, by this sign of thy favour, and gracious goodness towards them. Therefore being a sign used by the Apostles, giving and certifying grace, by this very article, and their own definition of a Sacrament before, this of Confirmation must needs by their Religion be a Sacrament in the same degree as they allow baptism and the Eucharist to be. This their communion book is daily practised by them in all their Churches, used 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 own proceed possibly can have, Queens and King's supremacy, Parliaments, Injunctions, Canons, Convocations, public approbation, and practise of all their pretended Bishops, or named Clergy men.   

THE XII. CHAPTER.  
Pennance, so called in this article, and by Catholics. The Sacrament of Penance, was so judged and uscd in this Apostolic age.  
TH● next Sacrament of the Catholic Church, which this Protestant Article deemeth to be such, is the Sacrament of Penance. S. Ignatius in this Apostolic age giveth power unto Penance, to bring sinners both to the unity of the militant Church on earth, and inherit everlasting life in heaven. Obsecro vos, quotquot poenitentia ducti redierint 
Ignat. epist. ad Philadelph.  ad unitatem Ecclesiae, suscipite illos cum omni mansuetudine, ut 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 admonish and exhort sinners to penance. Oportet eos commonefacere & ad poenitentiam cohortari, si forte manus dent, monitisque cedant. S. Denis the Areopagite delivereth the manner of penitents, and penance to have been then, as the Catholics now use, the penitent to kneel to the Priest, and with sorrow confess his sins, and the Priest by absolution to forgive them, and so justify the penitent sinner, and greatly reprehendeth one Demophilus for hindering it, saying it was the order of discipline then. Tu, ut tuae literae indicant, procedentem 
Dion. epist. a● Demophil. ant med.  Sacerdoti impium, ut ais, & peccatorem n●s●io quo pacto contra disciplinae ordinem astans calce abiecisti. Adhuc cum ille quidem, quod oportuit, fateretur se ad peccatorum remedium quaerendum venisse: tu non exhorruisti, sed & bonum Sacerdotem ausus es lac●rare convitijs miserabilem eum dicens, quòd poenitentem & impium iustificasset. S. Ignatius maketh it one of the 
Ignant. epist a● Heronem.  Sacraments ministered by Priests: Baptizant, sacrificant, eligunt, manus imponunt. S. Clement setteth it down for a tradition of S. Peter and the other Apostles to confess all sins, unto the Pastors of their souls, and to rceave cure and remedy from them. Si forte alicuius cor vel livor, vel infid●l●tas, 
Clem. Rom. ep●st ●.  vel aliquod malum ex his quae superius memoravimus, latenter irrepserit, non erubescat qui animae suae curam gerit, confiteri haec huic, qui praeest, ut ab ipso per verbum Dei, & consilium salubre curetur.  
And he addeth afterward, from the mouth of S. 
Clem. Rom. sup. epist. 1.  Peter: Instruebat, actus suae vitae omni hora custodire, & in omni loco Deum respicere, firmiter scire cogitationes malas cordi suo advenientes, mox ad Christum allidere, & Sacerdotibus Domini manifestare. S. Peter's instruction was diligently to take knowledge even of the evil cogitations of the hart, and to confess them to the Priests of God. He saith in an other 
Constitut. Apost. l. 2. cap. 49.  place that penance is like unto baptism. Erit ei in locum lavachri impositio manuum. He setteth down the very manner of enjoining penanc, according to the quality of the sins committed, days or weeks in fasting and penance: Afflictum diebus 
Cap. 19  jeiuniorum pro ratione peccati bebdomadas duas, vel tres, vel quinque, vel septem, dimitte, dicens ei quaecumque conveniunt ad peccatorem corripiendum. And he expoundeth those words of Christ in the gospel, of binding and losing of this Sacrament as others after him do. Paenitentibus remissionem concedere oportet. 
Cap. 21.  Recognosce o Episcope, dignitatem tuam, quod sicut ligandi potestatem accepisti, sic etiam & soluendi. Obtinens igitur soluendi potestatem, recognosce 
Pennancea Sacrament among the Britan's.  t●ipsum, & secundum dignitatem loci tui, in hac vita versare. It was so generally a received truth here in Britain, that even when our Protestant Antiquaries confess our Christian Britan's kept their first faith inviolate, the contrary was adjudged heresy, and a King himself frequard summoned 
Hector Both. l 9 Scotor. Hist. fol 179. Georg. Buch. l. 5. Rer. Scotir. Reg. 52.  and proceeded against for laughing at the Baptism of Infants, and Confession of sins to Priests. Notatus est aliquando risisse paruulorum Bap tisma, peccatorumque ad Sacerdotis aurem confessionem. Thus it is testified both by Catholic, and Protestant Historians.  
And our most ancient British writers as S. 
holinsh▪ hist. of Scut. l▪ pag. 112.  Gildas speaking of this Sacrament, the practice and use thereof here in Britain deduceth it from Christ's words, of binding & loosteing spoken to S. Peter and the other Apostles. Petro eiusque Successoribus 
Gild. l. de excid. cap. 26.  dicit Dominus: & tibi dabo claues Regni Coelorum. Itemque omni sancto Sacerdoti promittitur, & quaecumque solueris superterram, erunt soluta & in caelis: & quaecumque ligaveris super terram, erunt ligata & in caelis. Our learned Britain the old Archbishop of Orleans, jonas Aureliensis, testifieth the ancient devotion to this Sacrament was such, that both Priests and penitents wept in the ministering thereof, and giveth instance in S. Eustachius, 
jonas aurel. in vit. S. Eustachij cap. 1.  so weeping when penitents confessed their sins unto him, that he caused them also to weep. Quoties illi aliquis ob recipiendam paenitentiam lapsus suos esset confessus, ita flebat, ut & illum flere compelleret. And this is so evident a truth, that King james, 
King james Confer. at Hampton court.  with his Protestant Bishops and clergy in their public examination of their Religion, conclude this point in these words: That the particular and personal absolution from sin after confession, is Apostolical, and a very godly ordinance.  
And this is no new thing in their Religion, but a new approbation of their doctrine herein, against their puritans, for their communion book elder than these Articles, and at this time the most practical and allowed Rule which they have, doth give direction both for confession of sins, and absolution from them, in the very same words, which Catholic Priest use in this Sacrament. The sikpersou 
Engl. Protest. communion Book Titul. visitation of the Sike.  shall make a special confession, if he feel his conscience troubled with any weighty matter. After which confession the Priest shall absolve him after this sort. Our Lord jesus Christ, who hath left power to his Church, to absolve all sinners which truly repent, and believe in him, of his great mercy forgive thee thine offences, and by his authority committed to me, I absolve thee from all thy sins, in the name of the father, and of the Son, and of the holy ghost. Amen. Here is all which this Article requireth to a Sacrament, a visible or external sign or ceremony as is Manifest, and this ordained of God, both because this communion book saith, it was left by Christ the son of God, to his Church, so to before ever, as is Church shall be ever forgiving sins and giving grace; which no visible or external sign or ceremony, but such as is ordained of God, to such end and purpose can do.  
This power is pretended to be given to every minister among them, when their Protestant Bishop maketh him, by laying his hands upon him, saying these words: receive the holy ghost, whose 
Protest. Book of consecration. Articul. 36. inf.  sins thou forgivest, they are forgiven, and whose sins thou dost retain, they are retained. Thus hath the Protestant manner of consecration in their book thereof, approved in these Articles, in as ample manner, as any thing in their Religion. And if their consecration were true and lawful, if they could not minister this as a Sacrament, they could do nothing at all, this being the power that is pretided to be be given unto them at that time, and nothing else in plain and express terms, at the least in so manifest true meaning and construction.   

THE XV. CHAPTER.  
Holy Orders contrary to this Article, was used and held a Sacrament in this first age.  
AND by this sufficiently appeareth also, that both by the doctrine, practice and authority of this Apostolic age and their own Protestant chiefest grounds and proceed, how untruely this Article denyeth in the next place, that holy Orders is a Sacrament; for it is manifest before, that both by the Apostostolik men of this time, and their own profession and confession, it hath all things needful to a Sacrament, a visible external sign, or ceremony ordained by God giving grace, and extraordinary spiritual power, and itself by that consecration also giveth grace in other Sacraments, which cannot be ministered without it, either by Catholic Religion, or our Protestants practise and profession. No terrene and earthly power may or can perform the duties and offices of that gracious and spiritual function. This is the plain and evident testimony of the blessed Fathers of this time. S. Clement even in the words of the Apostles maketh preishood more excellent, than the Regal power and dignity, for that he ruleth souls, an this the bodies. And is so fare from our Protestant courses in making holy preisthood treason, that he maketh it an offence 
Clem. Rom. l. 2. constitut. Apostol. c. 2.  deserving greater punishment, to do wrong to Priests, then temporal Princes. Si Reges invadens supplicio dignus iudicatur, quamuis filius vel amicus sit, quantò magis qui Sacerdotibus insultat? Quantò enim Sacerdotium Regno est excellentius, cùm regendarum animarum officio praefit, tanto graviori supplicio punitur, qui adversus id aliquid temerè fecerit quam qui adversus Regnum.  
The like, and more urgent hath S. Ignatius: 
Ignat. epist. ad Smyrnen.  Honora Deum, ut omnium Authorem & Dominum: Episcopum verò ut Principem Scaerdotum, Imaginem Dei referentem: Dei quidem propter Principatum: Christi verò propter Sacerdotium. Honorare oportet & Regem: neque enim Rege quisquam praestantior, aut quisquam similis illi in rebus omnibus creatis: neque Episcopo qui Deo consecratus est pro totius mundi salute quicquam maius in Ecclesia. Sacerdotium est omnium bonorum, quae in hominibus sunt apex, qui adversus illud facit, non hominem Ignominia afficit, sed Deum & Christum jesum primogenitum, qui natura solus est summus Sacerdos.  
And they ascribe this extraordinary dignity and excellency of sacred preisthood, to their supernatural change, and grace bestowed miraculously upon them in their consecration, and by virtue of that holy Sacrament, no other reason to be given of so wonderful an alteration and preminencie, as both the holy Fathers in the common construction of the Church of Christ, and the light of nature assuer us, that men so lately and ever before their consecration, were but as other men, and now nothing externally changed, should by God's decree & ordinance, be elevated unto, and endowed with so incomparable honour, power grace, and unquestionable privileges, only the Sacramental grace performeth it say these holy Fathers as it doth the like in the holy Eucharist and Baptism. Ead●m vis etiam Sacerdotem augustum & honorandum 
Gregor. Nys●en. l. de  facit, novitate benedictionis à comunitate 
Bapt. Gregor. Naz. Orat. de S. Athanasio. Cyprian l. de ablut. ped. Tertullian. l. exhort. cast.  vulgi segregatum. Quàm enim heri ac tempore superiori unus è multitudine ac plebe esset, repent redditur Praeceptor, Praeses, Doctor pietatis, mysteriorum latentium Praesul. Eaque contingunt ei, quàm nihil vel corpore velforma mutatus, sed quòd ad speciem externam attinet, ille sit qui erat, invisibili quadam vi ac gratia, invisibilem animam in melius transformatam gerens. S. Clement, S. Denys the Areopagite S. 
Anaclet. epist. 2.  Ignatius, S. Anacletus made Priest by S. Peter the Apostle, à quo & praesbyter sum ordinatus, and others of this Apostolic age, being as they confess instructed so by S. Peter, and the rest of the Apostles, ut à Beato Petro Principe Apostolorum sumus instructi, do plainly testify and prove holy Orders to be a holy Sacrament, both in Preistly and Episcopal consecration, delivering both the matter and manner of them, as the Roman Church now useth. A Bishop to be consecrated by diverse Bishops, by imposition of hands, the holy gospel, and Inunction with holy Chrism giving grace, and the holy ghost. Ordinationes Episcoporum, authoritate 
Anaclet. supr. Tom. 1. council. epist. 2. cited and approved. by protest Matt. parker antiq. Britan. p. 24. Io. Prisens' def. histor. Britan. p. 73. Robert. Barnes l. de vit. Pontific. in Anacleto & Alexandro  Apostolica ab omnibus qui in eadem fuerint provincia Episcopis sunt celebrandae. Qui simul convenientes, scrutinium diligenter agant, jeiuniumque cum omnibus celebrent precibus, & manus cum sanctis Euangelijs quae praedicaturi sunt, imponentes, sacraque vnctione, exemplo Prophetarum & Regum capita eorum, more Apostolorum & Moysis ungentes, quia omnis sanctificatio constat in Spiritu Sancto, cuius virtus invisibilis sacro Chrismati est permixta. With this agree S. Clement, S. Ignatius, S. Denys, with the general custom and practice of their Apostolic age. Not requiring a necessity of the presence of all Bishops of the province, but seeking their 
Marc. Anton. l. 1. de republic Eccl. c. 12. p. 147. Clem. l. 8. Const. Apost. Ignat. epist. Dionies Eccl. Hier. c. S. Clem. Rom. Const. Apost. l. 3. cap. 20. & vlt. Dionies. Areopag. l. Eccl. Hierar. cap. 6.  consent in so great, a businnes. Quòd si simul omnes convenire minimè poterunt, assensum tamen suis precibus praebeant, ut ab ipsa ordinatione animo non desint. Only they require of necessity three or two Bishops to consecrate a Bishop, and only one for the consecration of Priests, Deacons, and inferior Orders. Episcopum mandamus ordinari à tribus Episcopis, vel ad minus à duobus: non licere autem ab uno vobis constitui. Presbyterum & Diaconum, & reliquorum clerum ab uno Episcopo. S. Denys the Areopagite Scholar to S. Paul, as he had learned of that his holy Master, and other Apostles and seen it the general doctrine and practice of that Apostolic time, that great and extraordinary grace and power was given by the external rite, sign and ceremony thereof, so teacheth, and setteth down the Order of this consecration, as of Priests and Deacons, every of them different and distinct from other as their dignities and functions are with Ecclesiastical rites and solemnities before the 
Dionies. Eccl. Hierarch. cap. 5.  holy altar, as Catholics use at this day: Praesul ubi sacrandus offertur, utroque genu posito ante altare supra caput habet à Deo tradita Euangelia manumque Pontificis: atque hoc modo à consecrante Pontifice castissimis imprecationibus consummatur. Sacerdos verò coram sancto altari ponens utrumque genu, in capite habet Pontificis dextram, & in hunc modum à sacrante Praesule sanctissimis invocationibus 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 Pontisice Crucis imprimitur signum, & perfingulos sacra praedicatio nominis, consummansque consalutatio fit.  
S. Clement also testifieth, that from the first consecration of Ecclesiastical men after Christ's ascension, when S. Stephen and others were made Deacons, both Bishops and Priests were so consecrated by the Apostles before the Altar, and at Mass, as Christ ordained. Nos ablato secundum 
Clem. Const. Apost. l. 8. cap. 52. vlt.  Christi ordinationem sacrificio puro, & incruento, constituimus Episcopos, Praesbyteros & Diaconos numero septem, è quorum numero unus erat Stephanus Beatus Martyr. And plainly proveth, that these holy Orders with their particular offices were appointed by Christ himself the Bishops to give Orders, the Priests to offer Sacrifice and receive 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 discrimina, 
Supr. paul● ante.  satis esset, ut per unum nomen universa perficerentur. Sed à Domino edocti consequentiam rerum, Episcopis Pontificatus munera assignavimus, presbyteris Sacerdotij, Diaconis ministeria erga utrosque, ut 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 pervercti.  
S. Denys recompteth their grace and duties in like 
Dionies. Eccl. Hier. cap. 5.  manner: Antistitum ordinem perficientem esse, & perfectionis authorem: Sacerdotum verò illuminantem, atque ad lucem promoventem: porro ministrorum, purgantem atque discernentem. Videlicet Pontificalis ordo non perficere solum, verùm & illuminare & purgare novit: Sacerdotum verò virtus in se cum illuminante habet purgantem quoque scientiam. Verum quae inferioris sunt ad praestantiora transire nequeant, proptere● quòd fas illis non est ad istiusmodi prosilire superbiam. Porrò sacratiores virtutes unà cum suis, inferiores quoque, suaipsa perfectione scientias sacras nequaquam ignorant. S. Ignatius also is witness, that these several 
Ignat. epist. ●d Ephes.  Orders were ordained by Christ. Enitimini charissimi, subiecti esse Episcopo, & Presbyteris, & Diaconis. Qui enim his obedit, obedit Christo, qui hoc constituit. And delivereth their offices several, and distinct, as the others do. The Episcopal function he hath before remembered. And saith, all must 
Epistol. ad Trallian.  obey the Bishop, as our Lord himself. Episcopo subiecti estote, velut Domino. Episcopus omni principatu & potestate superior est. Decet obedire Episcopo, 
Epistol. ad Magnes.  & in nullo illi refragari. He telleth us, the function of a Priest, is, to offer Sacrifice, and Minister other Sacraments, and Deacons are to Minister unto them, in such holy mysteries, and so must needs have power given them accordingly in their consecration, and this was so with the Apostles, and 
Ignat. epistol. ad Heronem Diaconum.  the first Priests and Deacons. Sac●rdotes sunt, T● verò (Diaconus) Sacerdotum Minister. Baptizan● sacrificant, manus imponunt, tu verò illis ministras; ut Sanctus ille Stephanus jacobo & presbyteris qui 
Epistol. ad Trallian.  erant Hierosolymis. Oportet & Diaconos mysteriorum Chtisti ministris, per omnia placere: nec enim ciborum, & potuum ministri sunt, sed Ecclesiae Dei administratores. Ipsi itaque tales sunt, at vos reveremini illos ut Christum jesum, cuius vicarij sunt, & Episcopus Typum 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 Sacerdotium aliud est, quam sacer caetus, consiliarij & assessore● Episcopi? Quid verò Diaconi, quàm imitatores Angelicarum virtutum, quae purum & inculpatum ministerium illi exhibent, ut sanctus Stephanus beato jacobo, Timotheus & ●nius Paulo, Anacletus & Clemens Petro? Qui igitur his non obedit sine Deo prorsus, & impurus est & Christum contemnit, & constitutionem eius imminuit.  
S. Martial delivereth plainly a chief and principal cause of the honour and excellency of this Sacrament of holy Orders, because among other eminencies thereof, Bishops and Priests offer, and Deacon assist them therein, the most holy sacrifice of Christ's body and blood upon an holy Altar, the very same which the jews did by malice offer, 
Martial. epist. ad Burdegal. cap. 3.  when they crucified Christ. Sacerdotes honorabatis, qui decipiebant vos sacrificijs suis, qui mutis & surdis statuis offerebant. Nunc autem multò magis Sacerdotes Dei omnipotentis qui vitam vobis tribuunt in chalice & vivo pane honour are debetis. Christi corpus & sanguinem in vitam aeternam offerimus. Quod Iudaei per Inuidiam immolaverunt, putantes se nomen eius à terra abolere, nos causa salutis nostrae in ara sanctificata proponimus, scientes hoc solo remedio nobis vitam 
The Britan● here so held.  praestandam, & mortem effugandam, hoc enim ipse Dominus noster iussit nos agere in sui commemoratio●em.  
This was also the doctrine of our first Christian 
Gildas l. de excid. & conq. Britan. c. 26. manuscript. antiq. de tit. S. Patricij Capg. in cod. Gi●ald. Ca●mb.  Britan's. Their Priests were consecrated to offer the heavenly Sacrifice at the holy Altar. They consecrated Christ's body and blood with their mouths ●roprio ore. And of all the people in the world, as ●heir Antiquities witness, they most honoured clergy men in such respects. Ecclesiasticis viris longè ●agis quàm ullam gentem honorem deferentes. Their Bishops were consecrated, with holy Chrism imposition 
in descript. cambr. c. 18.  of hands and consecrating words: in consecratione Pontificum, capita eorum sacri Chrismatis infusione perungere, cum Inuocatione sancti Spiritus, & manus impositione. The hands of Priests were consecrated 
Gild. l. de excid. Britan. in castigatione Cleri.  to offer and handle the blessed Sacrifice. Benedictione initiantur Sacerdotum manus. S. Paul in diverse places proveth it giveth grace, so making it a true and proper holy Sacrament. Noli negligere 
1. Timoth. 4.  gratiam, quae in te est; quae data est tibi cum impositione manuum presbyterij. And, admoneo te ut resuscites 
2. Timoth. 1.  gratiam Dei, quae est in te per impositionem manuum mearum.  
And Christ himself by his own example, and testimony, S. john the Evangelist so recording affirmeth, that the holy ghost, and power to forgive sins were given in this Sacramental ceremony. 
Io: 20.  Accipe Spiritum fanctum, quorum remiseritis peccata, remittuntur eyes, And it is the witness of God, that holy Orders is the work of the holy ghost. Dixit Spiritus sanctus: Segregate mihi Saulum 
Act. 13.  & Barnabam, in opus ad quod assumpsi eos. Tunc i●iunantes & orantes, imponentesque eis manus, dimiserunt illos. It is confessed by the greatest Protestant authority in England, of King, Protestant Bishops, 
K. james and his protest. public conference at hampton court Covell def. of hooker p. 87.  and others their best scholars in their public examen of their Religion. That this power of Orders, given as they pretend by imposition of hands. I● divinae Ordinationis, and de iure divino. The ordinance of God, and by his divine law. To these person's G●● imparted power over his mystical body, which is ●● society of souls, and over that natural, which is himself, 
Mod. ex●mina●. pag. 105. 155. def. of hooker pag.  which antiquity doth call the making of Christ body. The power of the ministry by blessing vis●● elements, it maketh them invisible grace, & giveth 
87. 88 91.  daily the holy ghost, it hath to dispose of that flesh, which was given for the life of the world: and that blood which was poured out to redeem souls. It is a power, which neither Prince nor potentate, King nor Caesar on earth can give. The Apostles did impart the same power, to ordain, which was given to them.  
And in their publicly authorized Ritual, and 
Protest. Book of Consecrat. in Order. Bish. and Priests.  book of consecration, or making Protestant Bishops, and Priests, warranted by their parliaments, in these very Articles, and their general practice in ordaining all their Church men, it is diverse times and plainly confessed, both by words and actions, that the holy ghost, grace, and power to give grace, and forgive sins, is infallibly given 
Protest. confat hampton. Communion Book Titul. visitat. of the sick.  by the external sign, or ceremony used therein. And both their public conference and examen of their Religion, and the common book of their Church service do prove and give warrant, from hence, from their ministers to forgive sins, by such power committed to them from God in their ordination. 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 authorizers thereof, whether Protestant Prince, parliament, convocation, canons, Articles the public books, and practise thereof, or whatsoever else they can name in this kind, holy Orders and preisthood so vehemently persecuted by them, is by their own doctrine and Religion an holy Sacrament, in such proper true sense and meaning as it is used in the Roman Church, at this time, and ever was. They were the Messaliani or Massaliani, Euchitae or Enthusiastae heretics about the 
Damascen. de haeresib. hist. tripart. l. 7. Theod. l. 4 c 11. Niceph hist. Eccl. l. 11. cap. 14.  year of Christ; 80. which in antiquity are remembered first to have denied the grace of this holy Sacrament, as they did of others, and affirmed that the holy ghost was not received therein, & for this as other their Errors were condemned then of heresy. Messaliani dicunt in clericorum ordinatione Spiritum sanctum non suscipi. These Protestants Ordination will be spoken of in their. 36. Article, of that Title.   

THE XVI. CHAPTER.  
Matrimony thus proved a Sacrament.  
THE next Sacrament which this Protestant Article excepteth against in the same words, and phrase of speech, as against the former is that of matrimony, ever in the Church of Christ, from his, and his Apostles time, received, and used for an holy Sacrament. The holy scriptures say it is an honourable estate: honorabile connubium. God 
Hebr. 13.  maketh the union of husband and wife unseparable by man. Quod Deus coniunxit, homo non separet. 
Matth. 19  The bond of matrimony is the greatest, greater than towards father or mother. And a reason is because it is a Sacrament. Relinquet hom● 
Ephes. 5.  patrem & matrem suam, & adherebit uxori sua, & erunt duo in carne una. Sacramentum hoc magnum est: ego autem dico in Christo, & in Ecclesia.  
This supernatural and Sacramental justitution in Christian Religion maketh the obligation inviolable, 
Matth. 10.  not admitting separation, to take any other. Quicumque dimiserit uxorem suam, & ali●● duxerit, adulterium committit super eam. & si uxor dimiserit virum suum & alij nupserit, maechatur. Ijs 
1. Cotinth. 7.  qui matrimonio iuncti sunt, praecipio non ego sed Dominus, uxorem à viro non discedere, quòd si decesserit, manner innuptam; aut viro suo reconciliari; & vir uxorem non dimittat. It was not so, either with the jews or gentiles. The jews enen in the days of Moses had their divorces Moses mandavit dare 
Matth. 19  libellum repudij & dimittere. Moses permisit dimittere uxores. As they also had plurality of wines then. At the coming of Christ and after, by their Rabbins allowance. Rabbini vestri sanè ad hunc usque 
justinus dial. cum Tryphone,  diem, & quatuor, & quinque vestrum quemque uxores habere permi●tunt. And yet condemned them not, for other incontinencies. All which as S. justine living in this age, witnesseth against them, is condemned by the Christian Sacrament of matrimony. Si quis vestrum venustam inspiciens, eam expetiverit, nihil iniqui agere asseverunt, 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 ever without title of true Religion, and therefore needles to be remembered in this business; were not inferior to the jews in this disorder no more than the later Heretical Turks and Mahometans now be. Yet I shall speak of the gentiles by accidentary occasion hereafter. S. Martial in this age doth say not only that marriage among Christians, is honest, constituted by God, lawful, and immaculate, but hath sanctification, and honour of chastity. Coniugium 
Martial. epist. ad Tholosan. cap. 9  honestum; & constitutum à Deo, l●gitimum & immaculatum, eye qui ex sanctificatione & honore castitatis nubere volunt. And Christ our Lord himself so approved it. Dominus & Magister meus Christus approbavit.  
S. Clement from the Apostles proveth, there could be no dissolubilitie in Christian marriage, no taking a second wife, or husband, during the life of the first. Si quis Laicus, uxorem propriam pelle●s, 
Clem. Can. Apost 48. eucharist ep. 2.  alteram, vel ab alio dimissam duxerit communione priuctur. So S. Euaristus expoundeth S. Paul cited before, of not parting husband, or wife. So Tertullian proving that marriage among Christians is 
Tertullian. de Monogam. cap. 11. l. 4. contra Martion cap. 34.  only dissolved by death, and not divorce. Per mort●m, non per repudium facta solutione, quia repudiatis non permitteret nubere Apostolus adversus pristinum praeceptum. Manet matrimonium quod non ritè diremptum est. Manente matrimonio nubere, adulterium est. He maketh the praises of matrimony 
l. 2. ad uxorem cap. 9  all most unspeakable, the Church maketh it, sacrifice confirmeth it, the Angels honour it, God ratifieth it. It is a conjunction of two Faithful of one hope, one vow, one discipline of the same service. 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 unius spei, unius voti, vni● disciplinae, eiusdem seruitutis? His Deus pacem su● 
Tertullian. l. de Monog. cap. 5. adverse. Valentinian. cap. 30. l. de prescript. adverse. heret. c. Euaristus Pap. epist. 2. Ephes. 5.  mittit. He diverse times, and in diverse places calleth it a Sacrament. Sacramentum, celebrandu● Sacramentum, divinum Sacramentum, even as Baptism and confirmation. So doth S. Euaristus Pop● living in this age, and as other Fathers both greeks and latin, so expound S. Paul before cited, callin● it a great Sacrament, Sacramentum hoc magnum 〈◊〉  
S. Chrisostome though living after this age yet giving the custom and practice of thes and after days for his reason, besides S. Paul's authority so expoundeth him saying it is a Sacrament and a great Sacrament as S. Paul did, proving a Sacrament by the Sacramental grace given therein, for a man or woman to forsake him that begotten 
Chrisostom. in cap. 5. ad Ephes. Hom. 20.  them nourished and hrought them up, her which conceived them, brought them forth with pain and affliction, who bestowed so many benefits upon them, as parents do on children, with whom there was so long acquaintance, and cohabitation, to adhere to him or her, that was not seen to them before, and prefer them before all things, this is verily a Mystery. And the parents when these things are done, are not grieved, but rather if they be not done, and with joy pay money, and make expenses to see them performed. Veriely this is a great mystery, having a certain secret wisdom, 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 own flesh. And as Christ doth his Church. Revera est mysterium, & magnum mysterium, eo qui procreavit, qui genuit, qui educavit: ea, quae concepit, quae cum dolore peperit & afflictione, quitot ac tantis affecerunt beneficijs, cum quibus diuturnus fuit usus, & consuetudo, relictis, ei adherere, quae ne visa quidem fuit, & cum co nibil habere common, & eam omnibus praeferre, revera est mysterium, & parents cum haec fiunt, ●on egrèferunt, sed potiùs aegrèferunt, si non fiant, & cum impenduntur pecuniae, & fiunt sumptus, laetantur. Revera magnum est mysterium, arcanam quandam habens sapientiam. Hoc multis retroactis soeculis prophetans dicit: In Christo & Ecclesia. Sed non propter ipfum solum hoc dictum est. Sed quid?  ipsam tanquam propriam carnem foveat, sicut & Christus Ecclesiam.  
And to insist upon the grant of this Protestant Article. That Sacraments be effectual signs of grace, we have the testimony of the whole Christian world in this Apostolic time, to prove Matrimony, to be such a sign, and Sacrament, for all the world at the coming of Christ, jews, and gentiles were given to polygamy and plurality of wives, and yet not so containing themselves▪ from other incontinencies, but such as received this holy Sacrament abstained both from the sins of polygamy, and other unchastities, an evident and undeniable argument, of the power and sanctity of this Christian Institution and holy Sacrament. I will only exemplify here in Britain, infected as the rest of the universal world with that general error and sin, at that time. julius Caesar Emperor which invaded this Kingdom and others 
jul. Caesar belli gallici l. 6. joh. Zonaras in Severo. Bandica orat. Solemni apud joan. Xephil. in Epitome. Dionis, in Nerone. Dion. ibid. Dion. Hect. Both. descript. Scotiae. william Harrison descrip. of Scotl. cap. 14.  after him give such shameful testimony hereof, modesty forbiddeth me to write it in English: Vxores habent deni, duodenique inter se communes, & maximè fratres cum fratribus, & parents cum liberis nudi degunt, mulieribus promiscuè utuntur. Their Queen Bandica in her public sacrifice to the Britan's Goddess Andraste, or Andaste, in her solemn prayer openly pronounced of them: Qui cum caetera omnia, tum liberos & uxores communes inter se putant. Pagans, catholics and Protestants writ the like of the Picts, The Protestants thus speak it in English: They live naked in Tents, th●ir wives are common.  
The Scots were more barbarous in these sins, and their Kings especially Euenus confirmed them by public laws. Leges tulit improbas omnem olentes 
Leges Euan. Regis Scotorum. Hector Both Scot Hist. l. 3. fol. 36. pag. 1.  spurcitiam, ut liceret singulis suae gentis plures uxores alijs sex, alijs decem pro opibus ducere. Nobilibus plebeorum uxores communes essent, ac virginis novae nuptae, loci Dominus primam libandi pudicitiam, potestatem haberet. This was the miserable condition of this Kingdom of great Britain, as of other nations, before it received the law of Chest, and the holy Sacrament of Matrimony, between one man and woman, one husband, and one wife, to give infallible demonstration to all people, present and to come, that great supernatural assistance, and grace was given by that external rite or ceremony, and so consequently ordained of God, no other being able to do it all those most horrible lascivious incontinencies generally ceased in the true and due receivers of this Sacrament.  
And for the barbarous customs and laws before, 
Veremund. Hect. Both. hist. Scot l. 10. fol. 202. Hollinshed hist. of Scotl. pag. 133. caplawes.  these were made, kept, and severely executed. Our Protestant's thus translate them. Any man's leman or concubine shall suffer the same pains, that he doth which offendeth with her. He that ravisheth a maid shall dye for it, unless she require for safeguard of his life, to have him to her husband. If any man be taken with another man's wife in adultery, she consenting unto him therein, they shall both suffer death for it. But if she consent not, but beforced against her will, than he shall dye only for the same, and she shall be released. In such great severity the sin of Incontinency was punished here after this holy Sacrament, by the grace thereof a preservative against it was received, and few were found transgressors thereof, all though these laws were prosecuted with such zeal and devotion, that we find, that Princes and Kings found delinquent were neither exempted, nor spared in such cases, as we see in the lamentable example of King Vortigerne testified both by british, English, Catholic and Protestant historians who breakeing his Matrimonial 
Nennius hist. manuscript. in Vorthigerno Rege Mat. westm. an 450. Mat. Park. Antiq. Britan. pag. 7. 8. Protest. annotat. in Mat. westm. an. 454. Stowe and Howes hist. in Vortigern. Hollins hist. of Engl. in eod. Protest. Communion. book Tit. Matrimony. § Dear. 1. §. O God. §. almighty God.  Faith, with his first lawful wife, and adulterously joining himself with an other woman, Rowenna Daughter of Engist, was by S. German the Pope's legate, with the advice and consent of the british clergy, cited, judged and excommunicated, and by the whole Kingdom deposed. Neither can the Protestants of England deny Matrimony to be a Sacrament. For in the manner of celebrating thereof at every marriage, it termeth it, holy matrimony, an honourable estate, instituted of God, signifying unto us, the mystical union which is between Christ and his Church. God instituted it, and did teach, it should never be lawful to put a sunder those, whom he by matrimony had made one. God hath consecrated the stat of matrimony to such an excellent mystery, that in it is signified and represented the spiritual marriage & unity betwixt Christ & his Church. And this Ritual expresseth, that God giveth grace, sanctification, and blessing at this external ceremony, so instituted and ordained by him. Which evidently overthroweth what they have said to the contrary in this Article, and proveth by their own most general and warranted use, practice, and profession, that Matrimony is truly and properly an holy Sacrament.   

THE XVII. CHAPTER.  
Extreme unction thus proved, to be a Sacrament.  
THE Sacrament following being the last in number, and order, which this Protestant Article desalloweth, is extreme unction. But we are most assured, that in this Apostolic age, and by the Apostles themselves it was taught and practised for an holy Sacrament, S. james the Apostle in his epistle maketh it a precept, and matter of necessity, and not arbitrary so to use it. Insirmatur 
jacob. c. 5.  quis in vobis? inducat Presbyteros Ecclesiae, & orent super eum, ungentes eum oleo in nomine Dominï. Etsi in peccatis sit, remittentur ei. Here we have all which this Protestant Article requireth to a true and properly named Sacrament, testified by an Apostle in holy scripture and tradition of the Church from that time, to be found in extreme unction.  
That it was ordained of Christ, and an effectual sign of grace, the words are plain, as also that the visible sign or ceremony thereof was ordained of God, for no power limited and created can ordain, or institute a sign or ceremony external to forgive sins: si in peccatis sit remittentur ei. The ancient Fathers both of the greek 
Origen. hom. 2. in levitic. Chrisostom. l. 3. de Sacerdotio. Cirill. Alexandr. l. 6. de adorat. in spiritu victor Antioch. ad c. 6. marci. Ambros. in missali Hier. ad c. 14. Oseae August. Serm. 215. de tempor. in Tract. de rectitud. cathol. conversat. l. 2. de visitat. Infirm. c. 4. Innocent. 1. epistol. ad Decent. Eug. cap. 8. Aug. l. de Haeres. cap. 47. Gabriel Prat. Elench. haeresum in Hierarchitis. Epiph. haeres. 67. Extreme unction a Sacrament with the Britan's. Manuscript. Brit. Antiquissimi Authoris.  and Latin Church do thus expound this place, & derive this Sacrament from thence, and affirm it ever to have been so received in Christ's Church and by him instituted, proposed by S. james. sic roges dete, & pro te fieri, sicut dixit Apostolus jacobus, immo per Apostolum suum Dominus: ipsa videlicet olei sacrati delibutio intelligitur Spiritus sancti typicalis unctio.  
I need not to make repetitions of their testimonies, this verity being so generally received and practised in the first times of Christian Religion, that about the year of Christ 279. it was commonly adjudged heresy to deny it, and is so censured, registered, and condemned in the exploded heresies of the Hierarchite Heretics: dicebant extremae unctionis Sacramentum à Deo institutum, non esse. Which being condemned for heresy in the whole Church of Christ, must needs be so also adjudged in this Kingdom, renowned then for true Christian Religion, and the Catholic doctrine, yet we want not particular testimonies hereof, for our Protestants themselves commonly teaching that the Britan's never changed any material point in Religion, produce unto us a most ancient manuscript as they term it, written, ab authore antiquissimo, and as is evident in the same Antiquity, when there were yet many Pagans and Idolaters here, in which, command and direction is given that all sick persons in danger of death should both receive the Sacrament of Christ's holy body, and this of extreme unction, set down by S. james the Apostle and the primative Fathers before. Quotiens aliqua Infirmitas superuenerit, corpus & sanguinem Christi illi qui aegrotant, accipiant: oleum in nomine Domini à presbyteris humiliter petant, & inde corpus suum ungant: ut quod scriptum est, impleatur. Infirmatur aliquis, inducat 
jacob. 5.  presbyteros Ecclesiae, & orent super cum ungentes eum oleo in nomine Domini, & oratio fidei saluabit infirmum, & alleviabit eum Dominus, et si in peccatis sit; dimittentur ei. Videtefratres, quia qui infirmitatem habent, ad Ecclesiam currant, corporis sanitatem re●ipere, & peccatorum Indulgentiam merebuntur obti●ere.  
The Protestants of England even the composers of these Articles, cannot by their own Religion be of other mind, without gross Ignorance and contradiction, for defining a Sacrament, as they have done in this Article, and in their most 
Protest. common. book Tit. catechism.  warranted communion book thus do define it: by this word Sacrament I mean an outward and visible sign, of an Inward and spiritual grace given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assuer us thereof: They must needs grant that S. james in express words in holy scripture, their pretended Rule, hath delivered as much for this Sacrament as they require, the outward visible sign, the Priests prayer and unction with oil, and remission of sins, which cannot be without grace, received by the same.  
Thus I have invincibly proved by this first Apostolic age for the doctrine and practice of the Catholic Church and against this Protestant Article, the whole complete number of 7. Sacraments. And yet if I had only proved three Sacraments, or any less number than seven, and greater than two I had sufficiently confuted this Article which only alloweth two, Baptism and the Eucharist styled by them, the Supper of the Lord, for such.   

THE XVIII. CHAPTER.  
The rest of this Article repugnant to the Catholic faith, likewise condemned.  
THE remnant of this Article they deliver in these words: The, Sacraments were not ordained of Christ, to be gazed upon, or to be carried about but that we should duly use them. And in such only as worthily receive the same; they have a wholesome ●ffect or operation: But they that receive them unworthily, purchase to themselves damnation, as Saint Paul saith.  
This is the whole content of this Article, and in this last, if these Protestants desire to speak properly, as they should, and would so be understood: there is very little or no difference between Catholics and them. For where they say, that Sacraments have a wholesome effect or operation in their worthy receivers, this agreeth with the Catholic doctrine, that Sacraments give grace, and work ex opere operato, which many Protestants deny. And concerning the unworthy receiving of them, it is not a thing questioned. What they mean, by these words, The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, So speaking of Sacraments in the plural number, is a strange speech, excepting one Species of the Sacrament of Eucharist we reserve none, nor carry any about for any respect nor can by their doctrine, professing they consist in their ministration and receiving, as is evident in Baptism, Confirmation, Orders, Confession and Absolution, Matrimony, and Extreme unction. What they mean by their words, gazed upon, requireth a better gloss, than they give to v●derstande their meaning, for to take the word as it is commonly and properly used in our language, earnestly▪ or intensively to behold, if they forbidden such gesture at Sacraments, they forbidden public ministration of them, which their practice alloweth, warranteth and prescribeth by their greatest authority.  
If they would have this their termed gazing upon, or carrying about to be understood any re●●rence or reservation the Roman Church useth ●owards the blessed Sacrament of the Altar, the question with them properly belongeth to their ●8. Article, where they expressly speak against Transubstantiation, or change of bread and wine into the body and blood of Christ, and his true and real presence in those most sacred mysteries, which being undeniably confuted, as in that place it shall, this error is thereby clearly overthrown. For wheresoever Christ is, or howsoever heis, heis to be worshipped and adored, with as great duty and reverence as any Catholic giveth unto him in this Sacrament. In the mean time the Apostolic men of this first age do thus testify.  
S. Clement often testifying the real and true presence of Christ in this most holy Sacrament, setteth down the devotion and honour of all people then, Bishops, Priests, Deacons, Subdeacons', Virgins, widows, married, old and young to be as great or greater than catholics now commonly use unto it. When consecration is ended, and the blessed Sacrament was showed unto the Christians present, the Deacon used to say, let us attend or behold. The Bishop or Priest offering the Sacrifice, said to the people holy things for the holy, and the people answered one holy one Lord, one Christ in the glory of God the Father blessed for ever Amen. Glory to God on highest, and peace to men of good will: Osanna to the son of David. Blessed is he that cometh in the name of our Lord, God our Lord, and hath appeared unto us, hosanna in the highest. Then all communicate with great reverence, acknowledging that which they receive to be the body, and blood of Christ. And that was left, by the Deacons was reverently carried into, & kept in the Pastophories. Postquam omnes dixerunt Amen. Diaconus dicat attendamus: 
Clem. Rom. Const. Apost. l. 8. cap. 20. l. 2. cap. 61.  Et Episcopus alloquatur populum ijs verb●● sancta sanctis, & populus subiungat unus sanctus, unus Dominus, unus Christus in gloria Dei Patris benedictus in saecula Amen. Gloria in altissimis Deo, & in terra pax hominibus bonae voluntatis. Osonna filio David. Benedictus qui venit in nomine domini Deus Dominus & apparuit nobis. Osanna in altissimis. Post hoc sumat Episcopus, deinde Presbiteri, & Diaconi & Hypodiaconi, & Anagnostae, & Cantores, & Ascetae, & ex mulieribus Diaconissaes. & Virgins & Viduae, 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 pastophoria.  
Thes Pastophories were sacred and religious 
Carol. Bou. Scot in l. 2. Clement. de Const. Apost. cap. 61.  tabernacles in Churches, wherein the blessed Sacrament, holy and sacred vestments & vessels were kept. And this holy Sacrament was so religiously preserved, that as S. Clement witnesseth, to be negligent therein in the time of the Apostles was 
Clem. Rom. epistol. 2.  excommunication. Presbyteri, Diaconi, & ministri c●m timore & tremore clericorum reliquias fragmentorum corporis Domini custodire debent, ne qua putredo in Sacrario inveniatur, ne quum negligentur agitur portioni corporis Domini gravis inferatur iniuria. Communio enim Corporis Domini nostri jesu Christi si negligentèr erogetur, & presbyter minora non curet admonere officia, gravi anathemate, & digna humiliationis plaga feriatur.  
So great reverence, and honour was used in reserving this blessed Sacrament in that time, that neither pall, veil, or any thing that touched it, might be washed out of the Sacrary, so named in respect this most holy Sacrament was therein with such devotion preserved. And the basin wherein they were washed was accounted 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 Sacrarium lavent, 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 praecipimus, haec sancta cum diligentia custodire: peluis nova comparetur, & praeter hoc nihil aliud tangat. Pallae altaris solae in ea laventur.  
S. Ignatius proveth the Eucharist to be the flesh 
Ignat. epist. ad Rom. epist. ad Smyrnens. apud Theod. Dial. 3. & al.  of Christ our Saviour, which suffered for our sins, and which arose again, and so must needs be honoured. Panem Dei volo, panem caelestem, quae est caro Christi filij Dei. Eucharistiam esse carnem Saluatoris nostri jesu Christi, quae pro peccatis nostris passa est, quàm Pater suae benignitate suscitavit. And maketh them notorious heretics which denied, or called it into question: non confiteantur, which did, not confess it.  
S. Denys the Areopagite delivereth to us, how Christ in this Sacrament was honoured, & prayed unto, setting down the very prayer itself, which that Apostolic time there used unto him. O divinum 
Dion. Areopag. Eccles. Hierarch. cap. 3.  pignus sacrumque mysterium abducta tibi significantium operimenta signorum dignant●r aperiens, nobi● palam atque apertè lucesce nostros spirituales oculos singa●ari & aperto tuae lucis fulgore imple. He telleth also, how both the Priest that offered this most holy Sacrifice, worshipped it, and did show it unto the people present likewise to be worshipped of them. Pantifex sacro sancta & augustissima mysteria 
Dionies. supr. cap. 3.  conficit, & quae ante laudaverat, venerandis opert●, atque abdita conspectu agit, divina munera reverenter ostendens.  
All things belonging to this most holy Sacrament were holy, and honoured both by the writers of this age, and our protestants testimony. The Bishops, Priests, Deacons, and others were consecrated as before. And as S. Anacletus even by Protestant allowance saith, the Priests might not be judged by others, they were honoured ●● Christ, and their privileges were granted the● 
Robert. Barnes l. de vit. Pontif. Rom. in Anacleto. Anaclet. epist. Tom. 1. council. & alibi. Sixtas Pap. 1. Rob. Barnes supra in eod.  by Christ's command. Anacletus Christo alie●● esse iudicabat, qui Sacerdotes in Ius vocarent. Qui● inquit, qui sacerdoti detrahit, Christo detrahit▪ sacerdotes omnino Christi sunt. privilegia Ecclesiae & sacerdotum Apostoli saluatoris iussu inviolata esse debere iusserunt. The Altar whereon it was sacrificed, was holy: Missam non nisi in altari celebrandam esse. Th● ●●●po●●ll whereon it was laid, and the  ●● the altar were holy, so were all the vessels used ●bout it, that none but consecrated persons might touch them. sacra vasane qui praeter sacros mini●●ros attingerent. The Church vestures both of the Priest, and other clergymen which assisted him in this Sacrifice, sacred and holy. sacerdotem sacrifi●●●urum, 
Anaclet. epist. Rob. Barnes in vit. Pontif. Rom. in Anaclet.  ministros vestibus sacris indutos, seu testes & custodes sibi adhibere ordinavit Anacletus. The place named there upon Sacrarium Sacrary, or holy place, was holy, So was the Tabernacle or P●stophorium wherein it was religiously kept. Thus testify the holy Popes which were living in this first age, Thus testify our Protestant Antiquaries, whose very words for more surety I have cited.  
And the larned Fathers both greek and latin 
Tertullian. l. 2. ad uxorem. Cyprian. Sermon. delapsis. Basil. in Gordio mart. Chrisost. epist. ad Innocent. to. 4. & cit. a Nicephor. l. 13. cap. 19 council. nic●n. 1. can. 14. An old manus●ipt. British and dulch Serm. read in our old Churche● an. 366. Fox Act. and monum. p. 1142.  in the next ages following testify this religious & reverend manner of reserving this blessed Sacrament: So hath the first general council of Nice, and other authorities undeniable. And that this was the custom in Britain is proved before, when I cited from the antiquities thereof, that the like received this Sacrament reserved, when extreme unction was ministered unto them. And one of their most ancient antiquities carrying with it our Protestants approbation, doth witness that the primative Christian Britan's did publicly ●● Every Mass worship and pray unto Christ present in this Sacrament, this hath our Protestant's translation: Hereof sing Gods servants at every Mass, Agnus Dei qui tollis peccata mundi, miserere nobis: That is in our speech: Thou lamb of God; that takest away the sins of the world, have mercy upon us. And thus I end this their many branched Article.   

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 numbering them, is thus entitled. Of the worthiness of the ministers, which hinder not the effect of the sacraments. The whole Article followeth in these All though in the visible Church the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the word and sacraments: yet for as much as they do not the same in their own name, but in Christ's, and do minister by his commission, and authority, we may use their ministry, both in hearing the word of God, and in receiving of the sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith, and rightly do receive the sacraments ministered unto them, which be effectual, because of Christ's institution 〈◊〉 promise, although they be ministered by evil men. Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil ministers, and that they be accused by those, that have knowledge of their offences: and finally, being found guilty by 〈◊〉 judgement, be deposed.  
Hitherto this Article, in which there it not any one proposition, or sentence, against the doctrine of the Roman Church and Catholic Religion, but rather a grant and confirmation thereof, 〈◊〉 a renowncing of Protestant profession, and proceed in diverse particular points, and some most material. As declaring that in the visible Church the evil be ever mingled with the good, they confess the Church to be ever and indefectible. And so Luther, Caluyn, Cranmer, King Henry 8. with his daughter Queen Elizabeth, or whomsoever else they will or can make the first publisher or advancer of their doctrine, separating themselves, and being separated and cut of from that visible true Church, which was then generally so held, this their Protestant congregation, and Religion takeing Original, & being from thence, cannot possibly be the true Church and Religion of Christ.  
And in making the true Church ever visible, they must needs make their association or pretended company eúer invisible, and so nothing until these days, and condemn those their brethren Protestants, who knowing their new fraternity was never until those late times, have mathematically framed in their Imagination, a new strange, chimerical, Invisible, unbeeable and impossible Church. Again professing that Priests the Ministers of Sacraments do Minister them in Christ's 〈◊〉, by his commisson, and authority, they sufficiently confess, that if Christ omnipotent could and did consecrate bread and wine into his body, and blood, forgive sins and give grace in sacraments, truly consecrated Priests have that power, and do the same. And affirming, The sacraments to b● effectual because of Christ's Institution and promise, ●either is the effects of Christ's ordinance tak●n away, nor the grace of God's jousts diminished by the wickedness of ministers, They prove what the Catholics hold 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, depriveth them of all such discipline, as they have already spoilt themselves of the pure word of God preached and Sacraments duly ministered unseparable signs and properties of the true visible Church, by their 19 Article, and thereby want all things which by their own confession are ever found in, and belong unto the Church of Christ.  
The 27. Article entitled, of baptism, hath no thing contrary to Catholic Religion: But the last clause thereof is against their 6. Article before, that nothing is to be believed as an Article of faith or to be thought requisite necessary to salvation, that is not read in, nor may be proved by scriptures. And in this place thus they decree: The Baptisme-ef young 
Prot. Articl. 27.  children, is in any wise to be retained in the Church, as most agreeable with the Institution of Christ. In this whole Article before they make Baptism in all requisite necessary to Salvation, So they do i● 
Protest. communion Book Tit. Baptism. Protest. Conference at hampton Court.  their communion book in the administration thereof, and in the revewe of their Religion ●● Hampton court, thus they define: That baptism to be ministered by private parsons, in time of necessity, is an holy tradition. And so they use in their common practice, and Baptism Infants both by their ministers, and others men and women, especially my dwives, instructed how to Baptism in time of 
Engl. Protest. in field Books of the Church pag. 239. and others.  necessity. Yet with public consent and allowance thus they writ and publish: Baptism of Infants ●● ●●●ed a Tradition, because it is not expressly delivered i● stripture, that the Apostles did baptise Infants, nor 〈◊〉 express precept there found, that they should so do.  
T●●t the holy Fathers of the first age held Baptism 
Supr. in articul. 6.  of Infants for an unwritten tradition I have spoken before. And S. Clement doth give com●●●nd, 
Clem. Rom. l●b. 6. constit. Apostolic. cap. 15. Dionies. Areopag. Ecclesiast. Hierarch. cap. 7. council. milevit. cap. 2. Chrisostom. homil. de Adam & Eua. Augustin. count. Donat. l. 1. cap. 23. Epiphan. Aug. & alij de haeres. Innocent. 1. epist. council. African. cap. 77. council. Carthagin. 5. cap. 6. Hect. Both. Scot h●st. l. 9 Georg. Buchan. Rer. scot. l. 5. Reg. 52. holinsh. hist. of Scotland in F●equard. pag. 112.  to have it observed: Baptizate vestros pue●●● 〈◊〉. S. Denys the Areopagite affirmeth it was so used: Pueri qui necdum possunt intelligere diui●●, sacri hapti smatis participes fiant. And show how others answer and promise for them, 〈◊〉 pr● ipsi● abrenun●iant, sanctaqu● ineunt faedera; 〈◊〉 i● an holy tradition, sanctam traditionem; 〈◊〉 S. Chrisostome and others testify generally in the whole Catholic Church in all places, Praedi●●t Ecclesia Catholica ubique diffusa, debere par●●●●● Baptizari prepter originals peccatum. And they were Novatian, Pelagian & such condemned Heretics, which at any time called this holy tradition and custom into question. So it was here ●● Britain, which though it was Mother and Noble long time to pelagius the Archeretike, who among other his damned Errors denied the Baptism of Infants, yet it so much detested among t●● rest this his obsurd Invention, that it spared n●● Princes themselves, that followed him therein, at all Antiquities tell us, in the case of King Frequard, who being noted to have laughed at the Baptism of Infants, and confession of sins to Papists, Notatus est aliquando risisse paruulorum ●●ptis●um peccatorumque ad Sacerdotis aurem confessedly, was accused of pelagianism, cited, condemned, imprisoned and deposed. So testify both Catholic and Protestant Antiquaries.   

THE XX. CHAPTER.  
The 28. Article entitled, of the supper of the Lord, examined, and condemned.  
THEIR 28. Article being entitled: of the 〈◊〉 supper: is as followeth. The supper of the Lord is not only a sign of the love, that Christians ought to have among themselves, on to an other: but rather it is a Sacrament of our redemption, by Christ's death: in so much, that to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ, and likewise the cup of blessing is a partaking of the blood of Christ. Transubstantiation (the change 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 plain words of scripture, overthroweth the nature of a Sacrament, 〈◊〉 hath given occasion to many superstitions. The body ●● Christ is given, taken, and eaten in the supper, 〈◊〉 after an heavenly, and spiritual manner: And t●● mean whereby the body of Christ is received, and 〈◊〉 in the supper, is faith.  
The Sacrament of the Lords supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped. Hitherto this 28. Protestant Article. In the first part thereof until we come to the wo●● Transubstantiation, or the change of the substance, there is no apparent contradiction to the doctrine of the Catholic Church, And if our Protestants secretly mean otherwise, their Intention i● plainly expressed in that which followeth, i● denying Transubstantiation or change of the substance of bread and wine. Which I affirm with the Catholic Church, and thus prove against this Article. First by holy writ or scripture, although that is not necessary, as is often made manifest against these men. Where soever there is a change or mutation of one thing into an other, as in this case of bread into the body of Christ, and this manifestly expressed and contained in holy writ and scripture, there is transubstantiation or change of bread by scripture into Christ's body, likewise of wine into his blood.  
This is evident by their own exposition and transubstantiation, in this place, declaring it to be a change of the substance of bread and wine. But the holy writ and scripture in three Evangelists, and S. Paul expressly prove, that before Christ blessed and consecrated the bread and wine, it was no other but bread and wine, and prove likewise even from the testimony of Christ himself, that after his 
Matth. cap. 26. Marc. cap. 14. Luc. cap. 22. 2 Chorinth. 11.  blessing and omnipotent word spoken it was now changed into his body and blood, plainly saying this is my body, which is given, or shall be given for you, and this is my blood which is shed, or shall be shed for you. Therefore by these Protestants exposition before there was, and of necescessitie must be transubstantiation, or change of the substance of bread and wine. Thus hath holy writ and scripture in all learned languages Hebrew Greeke and Latin before consecration it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lechem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artos, panis, bread: after consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghenijah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son●a corpus. Christ's body: likewise of the wine changed into his blood, this is the testimony of Christ, S. Matthew, S. Mark, S. Luke, and S. Paul in holy written and scripture, And S. john is witness also, 
Io: cap. 6.  that Christ had taught and promised this before And yet any one place of scripture in so plain words maketh a matter of faith, out of doubt, and undeniable. Nothing can be more plain, than such an affirmative proposition, of a Subject present, 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 Sacrament. Christ never interpreted himself otherwise That his Apostles so understood him, believed, practised and left to others, is evidently proved both by Scriptures and the antiquities of this age. First S. john in scripture speaketh in Christ's words, 
Io: 6.  that bread is made his body. Panis quem ego dab●, caro mea est pro mundi vita. And were plain and often in that his 6. Chapter. And both Catholic and Protestant Antiquaries confess, that he said Mass wherein this change and transubstantiation is used, and confirmed, HOC EST CORPUS MEUM etc. And assures us that the Altar on which he said Mass many years, before the blessed virgin, was preserved in a Church on mount Zion, miraculously brought thither. Ad occidentalem 
Guliel. way. Etonem: presbyter l. Itinerar. cap. joc. Sanct. mont. Sinai. Hakligis book of Travails in eod. Matth. cap. 26.  partem Ecclesiae, quae est in monte Sion est lap●● rubens prae altari, qui lapis portatus erat de monte Sinai per manus Angelorum: super quem celebrabat S. joannes Euangelista coram Beatisima Virgine Maris Missam per multos Annos post ascensionem Domini.  
Thus testify holy pilgrims eye witnesses even of this Kingdom so remote from Jerusalem. S. Matthew in his gospel saith in the words of Christ: This is my body: HOC EST CORPUS MEUM. This is my blood HIC EST SANGVIS MEUS. In his clergy or Mass delivered to the Church, and 
S. Matth. in missa Aethiopum.  which he used, he directly teacheth transubstantiation and change of bread and wine into Christ's body and blood: o Amator hominum benedic, sanctifica, munda & transfer panem in carnem tuam immaculatam, & vinum hoc in sanguinem tuum pretiosum. And thus he used all his life even to his martyrdom at the holy Altar, where he thus consecrated Christ's body by changing bread 
Anonym. antiquiss. in vit. S. Matth. edit. per Frederic. Naus. Episcopum Viennen. Breviar. Rom. 21. Sept. 1. Corinth. 11.  into it, as the old history of his life and death bea●●●h witness. Cum misteria Domini celebrata fuissent, & missam suscepisset omnis Ecclesia, retinuit se Sanct●● Matthaus iuxta Altar, ubi corpus fuerat Christi ●●fectum, & illic martyrium expectavit.  
S. Paul in holy scripture saith it was bread before benediction: Accepit panem gratias agens, and ●fter Christ's consecrating words, it was his body HOC EST CORPUS MEUM. And promiseth there to deliver by tradition, what was to be believed and practised herein caetera cum venero disponam. Which his most learned scholar S. Denys the Areopagite was most like to know who before hath testified it was Christ's body and to be adored. S. Mark hath assured us in his gospel in the words of Christ, that it was bread before the words of Consecration, accepit Iesus panem: But after them, the 
Marc. cap. 14. Manuscrit. antiq. de prima Instit. Ecclesiast. Seruit. S. Marcus in Missa.  body of Christ: HOC EST CORPUS MEUM. So he testifieth of wine changed into his blood. In his Order of Mass received and used here in Britain, as our old british writer of the first Institution of Ecclesiastical Service allowed by our Protestant Antiquaries, proveth, he calleth it after consecration, the holy, most boly unspotted body of Christ, Sanctum, Sanctissimum Intemeratum Corpus Christi, so changed from bread: likewise of his precious blood pretiosus sanguis Christi, from wine before.  
S. Luke in his gospel is most plain: HOC 
Luc. cap. 22.  EST CORPUS MEUM quod pro vobis datur. And being so inseparable a companion to S. Paul as he witnesseth in many places of scripture, he could not differ from him in this point. Neither from 
Luc. cap. 1.  the rest of the Apostles, from whom as he writeth in the beginning of his gospel he received what 
Isidor. l. 1. de office c. 25. de Missa & orat. Albin. l. de diuin. office Egbert. Stephan. Eduen. l. de Sa, Magdeburg. centur. 1. l. 2. cap. 6. col. 500 Matth. Parker. antiquitat. Britan. cap. 17. pag. 47. Paschas. Ratb. lib. de Corp. & Sang. Christi. Walfrid. Strab l. de obseruat. cap 22. Martin. Polon. Supputat. temp. in S. Petro col. 27. Missa antiq. S. Petri manuscript. Brit. antiq. supr. cit.  he wrote therein. Sicut tradiderunt nobis, qui ab initio ipsi viderunt, & ministri fuerunt sermonis.  
That S. Peter said mass, and delivered a form and order thereof to the Church of Christ we have more witnesses, then can easily be cited, and their citations more needles, seeing the principal Protestants themselves confess it and that it remained without alteration 200. years, and more until Pope Zepherine added some what unto it. A Christi primo instituto ducentis amplius annis in prima Ecclesia duravit. And this as they and others teach was by S. Peter, instituente Beato Petro. Yet therein we find most plainly delivered, that the bread and wine were transubstantiated and changed into Christ's body and blood. Domine Deus noster, qui te obtulisti pro huius mundi vita, respice in nos, & super panem istum, & calicem bunc, & fac eum immaculatum tuum corpus, & pretiosum sanguinem. And in the mass still used Corpus & sanguis fiat dilectissimi filij tui. And often therein repeated, that after consecration it is so changed. Our old British manuscript of the first Institution of Church service with others prove, that S. Photinus S. Peter's disciple Bishop of Lions, and S. Trophimus Bis 〈…〉 in France brought this Order of S. 
Zozimus ep. to. 1. council. Martyrol. Roman. die 29. Decemb. in S. Troph. Magdeburg. cent. 1. l. 1. in Troph. Old. Engl. chron. an. domini 34. part. 4.  Peter's M●sse thither, and all France received it from them.  
Our old English chronicle in our old language plainly saith: Peter the first Pope was a blessed man, and glorious Apostle of Christ, he was head of the Church, he said Mass, he made our Lord's body. No men can better witness▪ what was the doctrine and practice of this chief Apostle, than his renowned disciple and Successors, S. Ignatius, and S. Element, the one at Antioch the other at Rome, both which as I have before proved from them, and shall more hereafter, do directly teach Christ's ●●all presence in this Sacrament, and so transubstantiation and such change of bread and wine into Christ's body and blood, as this Article denyeth, for so great mutation Alteration or whatsoever we shall name it, cannot possibly be otherwise.  
And our old british manuscript saith plainly that this Mass of S. Peter brought into France 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 quartum loca Successoris Beati Petri Apostol● deportaverunt. S. Andrew the Apostle is thought to be the Author 
Onissa S. Andreae Eccl. Constantin. & Chrisost.  of the Mass of the Church of Constantinople, 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 chalice ifto pretiosum saguinem Christi filij tui, transmutans spiritu tuo sancto. Which he practised in his life, and at his holy martyrdom openly both before 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 manducaverit, agnus q●● sacrificatus est, integer perseverat & vinus.  
Thus testified the Priest and Deacons living ●● 
Vit. S. And. per presbyter. & Diac. Achaie Breviar. Roman. Breviar. Salisbur. 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. dedicat. Serm. 4 Bernard apud Franc. Eenardent. in Iren. l. 4. Alger. count. Berengar. jacob. gemens. in S. Andr. Clem, l. 6. Hypotepos. Euseb. hist. Eccl. l. 2. c. 1. Miss● S. jacobi. & Eccl. Hierolomitanol.  his death, the Church of Rome, ours of England, with others in their public service of him, S. Cyprian or whosoever author of the book de ●●plici martyrid among his works. The old Anonymus writer of the Apostles lines, simeon Metaphrastes, S. Iuo, S. Bernard, Algerus jacobus igemensis, and others without number. S. james brother to S. john was soon after Christ's Ascension martyred by King Herode, as we read in the Acts of the Apostles cap. 12. by reason whereof, much memory is not left of him in histories, but being of Christ's three most beloved Apostles, brother to S. john, and companion to S. Peter, the two others so invincibly proved to have been professors and practisers of this Catholic doctrine no man can imagine he could be of other mind, especially being martyred in Jerusalem, where he, S. Peter and S. john professing this doctrine, as before, ordained the other S. james Bishop, who in his Order of Mass writeth: Rogamus ut Spiritus sanctus adveniens sancta bona & gloriosa sua pr●sentia sanctific●●, & efficient hunc panem Corpus sanctum Christi tui, & calicem hunc praetiosum sanguinem Christi ●ui. Where transubstantiation, and change of bread and wine into Christ's body, and blood in the blessed Sacrament by the omnipotent power of God is most plainly delivered. And so must needs be 〈…〉 of this S. james as of the other, and S. 
Censura Oriental. Hier. Patrianr. Constinopol. ibid. Proclus S. Michol. Methon. Bessar. apud Gul. Eisen. centen. 1. part. 6. dist. 6. council. general. 6. can. 52. Francisc. Aluar. de reb. Indic. Florin. Raem. de Orig. Haer. l. 8. c. 8. Grim. book of estates pag. 1088. 1089. 201. 203. Sebast. Munster. l. 6. cap. 57 Rich. Hacklints book of Trau. in Mount Zion. Mandeu. pag. 36. cap. 14. Guliel. Eisengren. centen. 1. fol. 168. & mult ib. Steph. Eduen. l. de Sacram. Altaris. English. Prot. in Marcus Anton. l. 2. c. 4. p. 118.  Pet●●▪ and 8. john. And this answereth also for S. Ismus ●●med the brother of our Lord, his Mass before cited, being warranted both by Fathers and counsels, greek and Latin.  
S. Thomas the Apostle who preached not only to many eastern country's of our continent, but by many Arguments and authorities in the new world, as men call America, was of the same faith and practice. The Annals of the Indians prove they had a Christian Church within 10. years of Christ's Ascension, and the Altar was made of a Stone brought from mount Zion, and thereby called the Church of our Lady of Mount Zion. And in many places there Christian altars are found, and as both Catholic and Protestant Antiquaries confess, the Priests of these Indians converted by S. Thomas do in holy Mass make, conficiunt, the body and blood of Christ and wine, behaving themselves with greatest attention, reverence, humility, and devotion. I need not proceed to the other Apostles, in particular, they could not believe or teach otherwise then these I have recompted: And both Catholics and Protestants so acknowledge. Sicut Magister docuit, Apostolise & alios communicando consecrationem corporis & sanguinis Domini facere caeperunt & fieri per universas Ecclesias praedicando institerunt. And English Protestants with public warrant most plainly say that Christ both so did, and so gave power and command to all his Apostles, and they so performed: Panis consecrationem in corpus Christi, & vinum in sanguinem, Ipse Christus, coram Apostolis feci●: candem ipsi quoque ut faccrent, expressè mandavit.  
This was the faith, doctrine, and practise whic● 
Tradit. & Antiquit. Eccl. Medol. in Italia.  all the Apostolic men of this age warranted by the example and authority of the Apostles followed and used. S. Barnabas so near and dear to S. Peter and S. Paul as scripture and histories assu●● us, and he also called to be an Apostle, with S. Paul is accounted Author of the Mass of Milan after called S. Ambrose his Mass, famous in these western parts, where this doctrine is plainly taught.  
S. Clement, S. Peter's Successor at Rome doth 
Clem. Const. Apostolic. l. 7. cap. 27. l. 8. cap. 14.  often confirm the same, calling it, the holy body precious body and precious blood of Christ, Sanct●m Corpus Saluatoris nostri, pretio sum Corpus, & pretios●● sanguis jesu Christi: And teacheth in the form of Mass delivered by him, the doctrine of transubstantiation or change of bread and wine into Christ's body and blood: Mittas sanctum spiritum tuum super hoc 
l. 8. supr. cap. 17.  sacrificum, testem Passionum Domini jesu, ut ostendat hunc panem corpus Christitui, & hunc calicem sanguinem Christi tui. Setting down the very words of consecration, by which this miraculous change is made, the words of Christ, as the Evangelists delivered before: HOC ●ST CORPUS MEUM quòd pro multis frangitur in remissionem peccatorum. HIC EST SANGVIS MEUS, quipro multis effunditur in remissionem peccatorum. S. Alexander Pope living in this Apostolic age, and learning his divinity the● writeth, even as Protestants confess, that Christ did give instruction to offer this Sacrifice, which being at the first but bread and wine, is by consecration made Christ's body, and blood, being so 
Alexander Pap. 1. epist. 1. c. 4. Robert. Banes l. de vit. Pontif. in Alexandro.  consecrated, it is the greatest sacrifice, sins are thereby forgiven, it is to be worshipped of all: and ●● it is more excellent than all other, so it is more ●o be worshipped and reverenced. Ipsa veritas nos 〈◊〉, calicem & panem in Sacramento offer, quando ait: accepit Iesus panem etc. 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 ulla oblatio 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. Peter's Successor at Antioch, the 
Ignat. epist. ad Roman.  next and immediate by some, and by all but one S. Euodius between them saith, it is the bread of God, heavenly bread, the flesh of Christ the son of God: Panem Dei volo, panem caelestem quae est c●●o Christi Filij Dei. It is the flesh of our Saviour jesus Christ, which suffered for our sins, and was 
Ignat. epist. ad Smyrnen: cit. Theodor. dialog. 3.  raised again: Carnem Saluatoris jesu Christi, quae propeccatis nostris passa est, quam Pater sua benignitate suscitavit.  
S. Martial, who as he himself wittnesseth, had 
Martial epist. ad Tolosan. cap. 3.  conversed with Christ, and was instructed by him, and by S. Peter sent to preach in France, saith plainly that the same body of Christ which the Jews for envy did sacrifice, thinking to blot his name from earth, the Christians than did offer on 
Martial. epist. ad Burdegal. cap. 3.  the holy altar, for salvation knowing that by this remedy life is to be given, and death avoided, and Christ himself thus commanded it to be done in commemoration of him. Vbique offertur Deo oblatio munda, sicut testatus est cuius corpus & sanguinem in vitam aeter●am offerimus. Ipse enim corpus habens, & immaculatum, & sine peccato, in ara Crucis ipsum permis●● i●molari. Quod autem Iudaeiper invidiam 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●●ogaudam hoc enim ipse Dominus noster iussit nos ag●●● in sui commemorationem.  
S. justinus lived and learned his Religion in this age, though dying in the next he affirmeth plainly, that as by the word of God Christ our Saviour became flesh, and had both flesh and blood for our salvation, even so we are taught, that the 
justin apol. ad Antonium Pinm.  foodc on which by prayers of the word which came from him, thankes be given, is the flesh and blood of jesus ●●carnate. Quemadmodum per verbum Dei Caro fact●● est Christus Seruator noster, & canem & sanguined 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 jesu carnem ●● sangivem esse edocti sumus. And besides tradition, and the common custom & doctrine of the Church▪ he doth interpret the Evangelists before cited i● this manner, that Christ so instituted and commanded, and this in his very next words: N● Apostoli in commentarijs à se scriptis, quae Euang●● vocantur, ita tradiderunt praecepisse sibi jesum, ●● enim panc accepto gratias egisset, hoc facite in ●● recordationem HOC EST CORPUS MEUM. & 〈◊〉 similiter accepto, & gratijs actis dixisse: HIC ●● SANGVIS MEUS. And most plainly: Panem C●●stus 
justin. dial. cum Triph. post med. & in quaest. agent propos. quaest. 44.  conficiendum tradidit, ut Corpus eum factum ●● recordaremur. And, Dominica caro conscientiam ●● rum qui ipsam edunt, ab omni scelere expiate. S. I●●naeus also, by our old british manuscript, be● 〈◊〉 Bishop by S. Clement in this first age, Bea●●● Ire●aeum Episcopum Beatus Clemens ordinavit, ●●●ueth, that none but such Infidels or heretics as denied Christ to be the son of God, and so not 
Irenaeus contra haees. lib. 4. cap. 34.  omnipotent, did or could deny this transubstantiation or change of bread and wine into his body and blood by his powerful words in consecration: Quomodo constabit eyes, 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 have cited S. Denys the Areopagite to this 
This holy faith ever in Britain.  purpose before. And shown also for Britain that it had and used the Mass of S. Mark as their old maniscript proveth, where this doctrine and practice is recorded. And S. Peter preaching here his Mass brought into these parts both by his, and S. Paul's Disciples, as I have proved with this use and doctrine, Britain could not be ignorant thereof. And I have cited even from Protestant Antiquaries, that our first Christian Britan's both worshipped, and prayed unto Christ present in this most holy sacrament, when it was showed unto them or they received it, at Mass. And our Protestants of England of chief note among them with greatest applause and approbation do deduce this Catholic doctrine and practice in the Church 
Protest. of Engl. apud Sutcliffe Subuers. pag. 32. Pe●k●●s probl. p●g. 15●. 154.  of Christ from this first age, and in this manner: W●e read in Ignatius this phrase offere and Sacrificium immolare, to offer and immolate Sacrifice, and like phrases in Irenaeus Tertullian and Martialis, who mentioneth also Altars. The ancients when they speak of the supper, have many forms of speech, which she● a conversion. Ambrose useth the name of conversion, ●●d the name of mutation. Cyprian saith it is changed 〈◊〉 in shape but in nature, Origen saith, that bread is made the body by prayer. Gaudentius saith, Christ's body is made of bread, and his blood of wine. Eusebius Emissenus saith, that the Priest by secret power doth change the visible creatures into the substance of Christ's b●die, and blood, and that the bread doth pass into the nature of our Lord's body. So they deduce it to lower times, wherein they all confess, the doctrine of transubstantiation to have been generally taught and professed.  
And with special warrant and allowance of King james as they themselves testify, they publicly justify, that it was Religio Regis the Religion 
Casanbon. respon. ad Cardinal. peron. pag. 50. 51. D. andrew's Prot. Bish. of Ely. Midleton Papiston. p. 106. Copell. def. of hooker pag. 276. Feild. of the Church pag. 150. Covell. def. pag. 87. Covell modest examinat. pag. 105.  of the King and Kingdom, that it is Christ's body, the same object and thing, which the Roman Church believeth, others with public allowance also write: though bread● by nature be but a profane and common element, yet by grace it pleaseth the Lord to make it his body. The omnipotency of Christ maketh it his body. The primative Church thought the fructified and consecrated Elements to be the body of Christ: To their person's (Priests, God imparted power over his mystical 〈◊〉 which is society of souls, and over that natural, wh●●● is himself for the knitting of both in one, a work whic● antiquity doth call the making of Christ's body. The power of the ministry by blessing visible Elements ●● maketh the invisible grace. It giveth daily the holy gho●●. It hath to dispose of that flesh which was given for t●● life of the world: and that blood which was poured ●● to redeem souls. In their most warranted public communion book in the ministration of this sacrament after their manner, they deliver Christ's institution thereof, in such significant manner of transubstantiation, or change, that they must needs thereby grant, and affirm it, or deny him to have spoken truly, but to have told an untruth, ● thing most blasphemous, and impossible, thus they set it down as Catholics do at Mass: jesus 
Protest. commun: book Tit. communion.  Christ who in the night he was betrayed, took bread, and when he had given thankes he break it, and gave it to his disciples, saying, take, eat, this is ●y body which is given for you, do this in remembrance of me. Likewise after supper he took the cup, and when he had given thankes, he gave it to them, saying, drink ye all of this, this is my blood of the new testament, which is shed for you, & for many, for remission of s●●s: do this as oft as ye shall drink it, in remembrance of me●. Here Christ omnipotent that cannot speak any untruth, expressly testifieth, it was bread and wine before, and by his words, his body which was given, and blood shed for us. Therefore such transubstantiation and change as Catholics hold. And this these Protestans confirm in their distribution of this Sacrament to communicants, assuring every communicant as Catholic Priests do, and in the very same words, that it i● the body of Christ, which they give to them, and so of his blood, in express terms, which should be most true, if they were true Priests, as the others be.  
And that no testimony might be wanting to this Catholic truth, by Protestants allowance, they have both published & approved with great 
Francisc. Staucar. in praefat▪ ad Pe●r. Gallatin.  warrant, the sentence and opinion of the old Rabbins before Christ of this mystery, and thus confess of them: They are more plain and pregnant for 
Prot. Bafilien. in editione eiusd. Thom. Marton appeal pag. 396. 395.  transubstantiation, then are the sayeings of the transubstantiators themselves. They make so directly for transubstantiation, that the most Romish Doctors for the space of all most a thousand years after Christ, did not in so express terms publish this mystery to the world.   

THE XXI. CHAPTER.  
the 29. Article, entitled: of the wicked, which do not eat the body, and blood of Christ in the use of the Lords supper: examined, and condemned.  
THEIR next 29. Article affirming that the wicked do not eat the body of Christ in the use of the Lords supper, is confuted in the former, transubstantiation and change of bread and wine into the body and blood of Christ by his omnipotent power and words being therein invincibly proved both by his own divine testimony, and practise, in, and by his Apostles, Apostolic men, of that Age, and the allowance of Protestants▪ the ancient Rabbins and all withnesses both Catholics and Protestants, no thing else beside the outward forms and species of bread and wi●● there remaining, it is demonstrated, that whosoever, good or bad receiveth that Sacrament, m●● needs receive Christ's body there. And if S. Augustine here cited, held the contrary against ●● great divine and humane authority, he could ●● be S. Augustine or to be followed, but forsaken, ●● any Article so grounded, be true, But to redeem S. Augustine's honour I must leave the first age, and in this come to him. This Article is entitled: Of the wicked which do not eat the body of Christ in t●● use of the Lords Supper. And thus followeth.  
The wicked and such as be void of all lively faith. although they do carnally and visibly Press with their teeth (as Saint Augustine saith, the Sacrament of the body and blood of Christ, yet in no wise are they partakers of Christ, but rather to their condemnation, do eat and drink the sign or Srcrament of so great a thing. This is wholly and unquestionably condemned 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 Catholics confess and it proveth no thing against them, & Protestants making the Eucharist but a sign, and that to godly only and true believers with a lively faith as they speak here can neither say that the wicked and unbelievers do eat or drink the sign or Sacrament, seeing by them it is no such sign or Sacrament to such people.  
But if they contend from S. Augustine, that he meaneth the wicked communicants do not receive Christ's body: it is manifestly false and contrary to Saint Augustine's doctrine, in many places. For no man could be more unworthy and wicked, than judas, which betrayed Christ, yet he witnesseth with the holy scriptures, and Antiquity, that Indas' really & truly received Christ's body and blood, as the other Apostles did. Tolerat 
Augustin. ep. 162. epist. 163. August. Tract. 6. in Euang. joh. in Psalm. ●0.  ipse Dominus judam diabolum, furem & venditorem suum: Sinit accipere inter Innocentes discipulos, quod fideles norunt pretium nostrum. So he speaketh further both of him, and all wicked communicants that they receive the same body of Christ: communiter omnibus dedit. And he maketh his opinion & faith free from all such Protestant construction, saying plainly, that Christ gave to this Disciples, 
Augustin. Serm. ad Neophytos apud Paschas. apist. ad Fradegrad. Iuo epist. 264. Augustin. in Psal. 33. conc. ●.  that body, which hanged upon the Cross, and that blood, which issued out of his side: Hoc accipite in pane, quod pependit in Cruse: Hoc accipite in Calais quod manavit de latere Christi. And he saith Christ carried himself and his body in his own hands, when he gave it to this Apostles: Ferebatur Ghristus in manibus suis, quando commendans ipsum corpus suum, ait, HOC EST CORPUS MEUM. Ferebat enim illud in manibus suis. And so gave the same his body both to judas, whom he calleth a devil, thief and traitor before, and the rest of his holy Apostles. And so he expoundeth the place of S. 
August. tract. 6. in Euang. joh. & tract. 16.  Paul, to the Corinthians of worthy and unworthy communicants, as the other Fathers do, that both of them received one and the same holy consecrated body. Et sancta possunt obesse: in bonis enim sancta ad salutem insunt, in malis ad judicium, cert●●nim fratres novimus quid accipiamus, & utique sanctum quòd est accipimus, & nemo dicit non est sanctum. Et quid dicit Apostolus? qui autem manducat & bibit 
1. Cor. 11. 27.  indignè iudicium sibi manducat & bibit. Non ait quia illa res mala est: sed quia ille malus malè accipiende, ad iudicium accipit, bonum quòd accipit.  
He assureth us plainly, that communicants 
August. apud P●o●per. l. ●entent. cit. Gratian. dist. 2. de consecrat.  receive the body of Christ under the form of bread, and his blood under the form of wine. Caro Christi est quam forma panis opertam in Sacramento 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, quemadmodum ante consecrationem comprehendebamus, cum fideliter fateamur ante consecrationem panem esse, & vinum, quod natura formavit: post consecrationem verò carnem Christi & sanguinem, quod benedictio consecravit. The bread ceased to be by consecration: 
Augustin. l. 3. Trinitat. c. 10.  Panis in accipiendo Sacramento consumitur. He affirmeth it was so constantly and commonly believed of all, that Christ was truly and really present under the forms of bread and wine, that if they had not been otherwise instructed, and never seen those but in the holy mysteries, they would have believed Christ had not otherwise appeared in any other shape or form to the world. si nunquam discant experimento, vel suo vel aliorum, & nunquam illam speciem rerum, videant, nisi inter celebrationes Sacramentorum, cum offertur & datur, dicaturque illis authoritate gravissima, cuius corpus & sanguis sit, nihil aliud credent, nisi omninò in illa specie dominum oculis hominum mortalium & de latere tali percusso, liquorem illum omninò fluxisse. He delivereth, 
l. 3. Trinitat. cap. 4.  that the omnipotency of God, is the means to cause this miraculous transubstantiation: operante invisibiliter spiritu Dei.  
And again: Ante verha Christi, quod offertur panis dicitur: ubi Christi verba deprompta fuerint, 
Aug. Ser. 5. in Appendic. Tom. 10.  iam non prius dicitur, sed Corpus appellatur. So soon as the Priest hath there pronounced the words of Christ it is called Christ's body. And he saith plainly, that both Christ● Apostles at his last supper did receive Christ's body and blood, and Christians, in all the world did receive Christ's body into their mouths, 
Aug. ep. 118. ad januar c. 6. l. 2. 〈◊〉. c 20. 〈…〉.  these fasting, the Apostles not fasting. Liquidò apparet, quando primùm acceperunt dis●ipuli Corpus & Sanguinem Domini, non eos accepisse ieiunos. Nunquid tamen propterea calumniandum est universae Ecclesi●, quòd à jeiunijs semper accipitur? & hoc placuit spintui sancto, ut in honorem tanti Sacramenti, in os Christiani prius dominicum corpus intraret, quàm cae●●● cibi. Nam ideò per universum orbem mos iste ser●●tur. And in an other place, that the Christians receive Christ's body and his blood. De Agni i●maculati corpore partim sumere, & in poculo sang●●nem. He saith that all communicants receive by 
l. 2. contra Adverse. Leg. & Prophetar. cap. 9  their mouth, the flesh of Christ: Carnem suam ●● sumamus. Christ gave in this Sacrament, and communicants there receive that flesh of Christ, which he took of the flesh of his mother, that where●● 
In Psal. 98.  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 ambulavit, & ips●● carnem nobis manducandam ad salutem dedit: 〈◊〉 autem illam carnem manducat, nisi prius adoraue●●▪ He saith the bread is made Christ's body by consecration: Noster panis & calix, non quilibet, s●● 
l. 20. contra. faustum.  certa consecratione mysticus, fit nobis Corpus Chris●● He relateth, how his Mother S. Monica desire● to be remembered after her death at Mass, at t●● 
l. 9 confess. cap. 13.  holy Altar, from which that sacrifice is dispense● which redeemed the world. Memoriam sui ad al●●re fi●ri d●siderauit, undesciret, dispensari victim●● qua de●●tum est chirographum, quod ●rat contrar●● nobis. He saith, it is Made the body of Christ o● 
l. 4. Trinita●. cap. 4.  high Priest. Corpus effectum S●cerdotis nostri. T●● body of Christ doth enter into the mouths ● Christians: Ex ore Christianorum, ubi Corpus 〈◊〉 ingreditur. And in this very ●lace objected, in ●● Protestant Article.  
S. Augustine saith plainly, that both the good 
Aug. Tract. 26. & 67. in johan.  and wicked do receive Christ's body, and blood, in this Sacrament: Carnem Christi & Sanguinem Christi non edamus tantum in Sacramento, quod & multi mali: sed usque ad spiritus participationem manducemus & bibamus, ut in Domini Corpore tanquam membra maneamus. And again: de mensa Dominica sumitur, quibusdam ad vitam, quibusdam ad exitium: And this which both the good and wicked there receive, is the same body of Christ, norunt fideles Corpus Christi: where he so expoundeth S. Paul as others do: quam multi de altari accipiunt & moriuntur, & accipiendo moriuntur: unde dicit Apostolus, judicium sibi manducat & bibit. And this which bringeth this judgement and condemnation to them, is Christ's body which they unworthily receive, carnem suam dat nobis Christus manducare: and distinguished a double receiving, the one foris external, which the wicked do as the godly, the other intus internal also giving grace to the worthy receivers, which is not so with the wicked, not participating grace but judgement and damnation so dishonouring Christ and his holy Institution. Yet all, both the 
l. Sentent. prosperi Gratian. Dist. 2. de consecrat.  good and bade receive the body of Christ under the form of bread, and his blood under the form 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 profanely cited by this Article, he solueth the objections usually made against this holy Sacrament, first how Christ could give us his flesh to eat: Quomodo potest hic carnem suam dare nobis ad manducandum. That by Christ's ascension into heaven with his immortal 
Aug. supr. tract. 26.  body, we should see it could not be consumed, though received in these mysteries, non e● modo quo putatis, erogat corpus suum.  vel tunc intelligetis, quia gratia eius non consumitur morsibus. And that, caro non prodest quicquam, flesh profiteth nothing, he answereth it was only true in such wicked sense as the profane capharnites conceived, as of dead pieces of flesh, and not of the flesh of Christ as he gave it, giving life. O Domine Magister bone, quomodo caro non prodest quicquam cum tu dixeris, nisi quis manducaverit carnem meam, & biberit sanguinem meum non habebit in se vitam? an vita non prodest quicquam? quid est ergo, non prodest quicquam, sed quomodo illi intellexerunt: carnem quippe sic intellexerunt, quomodo in cadavere dilaniatur, aut in macello venditur, non quomodo spiritu vegetatur. Spiritus ergo est qui vivificat, caro non prodest quicquam. Sicut illi intellexerunt carnem, non sic ego do ad manducandum carnem meam.  
And concerning their cavil that one body (naturally they should say) cannot be at one time in diverse places, he proveth directly against jews and others, that this one body of Christ is that sacrifice spoken of by the Prophet Malachi to be offered in all places, in all the world. Ipse de corpore 
Aug. in Psal. 33. l. 1. cont. adverse. legis & Prophetar. c. 20. l. 16. de ciu●tat. Dei c. 22. l. 18. civet. cap. 35. orat. contra Iu●●os c. 9  & sanguine suo instituit sacrificium secundum ordinem 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 Melchsedech in omni loco à solis ortu usque ad occasum 〈◊〉 videamus offerri. Quid ad haec respondet is? aper●● oculos tand●m aliquando & videte, ab oriente 〈◊〉 usque ad occidentem, non in uno, sed in omm loco sacrificium Christianorum offerri, ei, qui ista praedixit Deo Israel.  
No man can better witness, what was S. Augustine's doctrine, or interpret him in this question, than Primasius Bishop of utica his renowned and learned scholar, which setteth down this question, and the present Catholic Religion therein, as plainly as any present Catholic writer doth. Istud Sacrificium nostrum cum causa infirmitatis 
Primasius Episc. uticen: in Africa discipulus S. Augustini in cap. 10. ad Hebr.  suae repetitur, quod nonpossit perfectam salutem confer: sed in commemorationem Passionis Christi, sicut ipse dixit, hoc facite, inquiens, in meam commemorationem, & una est haec hostia, non multae, cum à multis, diversiis in locis, diversisque temporibus offeratur? Aptissimè ergo advertendum est, quia divinitas verbi Dei quae est una, & omnia replet, & tota ubique est, ipsa facit ut non sint plura sacrificia, sed unum, licet à multis offeratur: & sit unum Corpus Christi cum illo quod suscepit in utero virginali, non multa corpora: nec nunc quidem est aliud magnum, aliud minus, aliud hodie, aliud eras offerimus, sed semper idipsum aequam magnitudinem habens: proinde unum est hoc sacrificium Christi, non diversa. Nam si aliter esset, quoniam multis in locis offertur, multi essent Christi, quòd obsit. Vnus ergo ubique est, & hic plenus existens, & illic: Plenum unum corpus ubique habens. Et sicut qui ubique offertur unum corpus est, non multa corpora, it a etiam & unum sacrificium. I have been enforced by this Article forging S. Augustine's authority for the ground thereof, to descend thus ●owe, to defend him, and show the feeble and false foundation of our Protestants in this point.   

THE XXII. CHAPTER.  
The 30. Article, entitled, of both kinds: examined and where it is contrary to the Roman Church condemned.  
THE 30. and next Article being entitled: of both Kinds: consisteth of these words. The cup of the Lord is not to be denied to the lay people. For both the parts of the Lords Sacrament, by Christ's ordinance and commandment, aught to be ministered to all Christian men alike. This is all this Article, and it is confuted before, where I have proved, that both in, and immediately after the Apostles time, and by their order and direction, this blessed Sacrament was both honourably preserved only under the form of bread, and so often ministered unto the primative Christians, which in no case, or respect might be done, if Christ had ordained, and commanded otherwise, and the contrary as this Protestant Article pretendeth. And so the Apostles themselves, and the Apostolic Church then, the true Church of Christ without all question, both by Catholics and Protestants, had erred in a thing of necessity requisite according to Christ's ordinance, in so great a Sacrament, and so by these men and their divinity in this Article, the true Church of Christ was not the true Church, and he never had a true Church: for in their Article of the Church before they define it to be, a congregation of faithful men, in which the 
Prot. Arti●l. 19 sup. of 〈◊〉 o● the Church  pure word of God is preached, and the Sacraments be du●ly ministered in all th●se things that of necessity are requisite to the same: Therefore this Protestant Article assirming that both the parts of the Lords Sacrament by Christ's ordinance and commandment, aught to be ministered to all Christian men alike, is false in itself and contradictory to their own most allowed proceed: for not only diverse of their private writers, but the parliament law of all our Protestant Princes King Edward 6. Queen Elizabeth, 
Statute of King Edw. 6. Titul. Sacram. in both Kinds. Stat. in parliam. 1. Elizabeth james 1. Charles 1.  King james and King Charles their Rule and warrant for this Article, doth confess enact and decree, that in the true primative Church this Sacrament was not always ministered in both Kinds, but some times in both, some times in one only. Therefore by these men the true primative Church never did nor could adjudge or hold that the ministration of this Sacrament always in both Kinds was Christ's Ordinance, and commandment, otherwise by ministering it often in one only Kind, as this chief Protestant parliament, and their religion therein, confess it had acknowledged itself to have erred from Christ's ordinance, and commandment in a Sacrament and necessity requisite, and so by these Articles not to have been Christ's true Church, and he had by these men no true Church at all.  
Again These Protestants standing in this Article upon the Ordinance and commandment of Christ, confess that he instituted and ordained this Sacrament at his laste supper, and what he commanded concerning it, he then commanded it, and they also confess the three Evangelists S. Matthew, S. Mark and S. Luke to be the Evangelicall Registers of that his holy ordination, But all thus do plainly testify, that none but his twelve Apostles were then present. Discumbebat 
Matth. 26. Marc. 14. Luc. 22.  cum duodecim discipulis eius. Venit cum duodecim. Vnus ex duodecim discubuit, & duodecim Apostoli cum eo. Et ait illis, desiderio desideravi hoc Pascha manducare vobiscum. And our Protestants before in their most allowed public communion book, have so delivered, saying of the Sacrament under the form of bread, jesus gave it to his Disciples, saying take eat, this is my body, which is given for you. And of the other part, he gave it to them saying drink you all of this, for this is my blood of the new testament, which is shed for you.  
And all these witnesses the Evangelists, S. Paul, 
1. Corinth. 11.  catholics, & Protestants do freely acknowledge, that Christ then pronounced, and spoke these words, hoc facite in meam commemorationem, do this in commemoration of me, unto them all. Giving them thereby power and command, to do, what he had don● in that mystery, which was, as is proved before, to transubstantiate and change bread, and wine, into the blessed body, and blood, given and shed for the sins of the world, and this even our Protestants have before acknowledged, confessing that supernatural power to have been in Christ's Apostles then present, & Priests after them, for there is no other place in scripture, the Rule of these men, wherein such power was communicated unto them, or Christ a Priest after the Order of Melchisedech exercised the office or Act of that preishood. So that none but they which were then consecrated Priests, which ever offer this Sacrifice in both Kinds, were present to receive this charge of them both.  
And this is directly told us, not only by all Catholic writers, but Protestants with the greatest allowance their Religion can give, the authority of the supreme of their Church, by the greatest champion external which ever it had, the Archbishop of Spalleto which with King james 
Marc. Anton. l. 2. de repub. Christian▪ c. 2. pag. 167.  and his chiefest Protestants warrant thus writeth: Ad hoc Sacerdotium promoti sunt Apostoli à Christo Domino in ultima 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 again: Quod consecrantes panem, orationes fundamus, 
c. 4. p. 219.  eoque fideles pascamus, Christi jussum facimus, qui id iniunxit, dicens hoc facite in meam commemorationem, hoc ipsum quod me nunc vidistis facere & vos facite, circa panis & vini benedictionem. Where the Apostles and Priests received and receive power and command to consecrate bread and wine into the body and blood of Christ, as he then did. And we must needs so say, otherwise we have no warrant in scripture, to which only Protestants appeal in such matters as Sacraments be, either to prove that Priests have any power at all to consecrate, or minister this Sacrament, or that it is a Sacrament, for besides S. Paul to the Corinthians, and in the 6. Chapter of S. john's Gospel, there is no place in the new testament that is by any interpreted to speak of the communion under both kinds. S. Paul plainly referreth himself to Christ's Institution set down in the Evangelists cited.  
And for S. john our Protestants deny, that he speaketh of the Sacramental and actual receiving of this mystery. And yet he only hath words 
Io: 6.  that have likeliness of precept to communicate in both Kinds: Nisi manducaveritis carnem filij hominis & biberitis eius sanguinem non habebitis vitam in vobis. Except you eat the flesh of the son of man, and drink his blood you shall not have life in you. And yet this is not so of Sacramental eating and drinking the body and blood of Christ, for the holy scriprures and all expositors of them, catholics and Protestants agree, that new baptised infants, and others, martyrs all holy, and just men shall have, and have life in them, though they never actually and Sacramentally receive Christ's flesh, and blood, and neither Catholics nor Protestants do communicate young people, though in danger of death, or dying. S. Paul hath no semblance of a commandment or necessity of both Kinds, to be received by all. Therefore the precept, command and necessity only concerning Priests, at holy Mass, then and there to consecrate and offer as Christ did, and commanded in both Kinds, hoc facite, Catholic Priests at their sacrifice in all places most dutifully perform it; at other times, as sickness, they communicate only in one Kind as the lay people do.  
All that is to be found in scripture of both Kinds, to be received or have been received of all, is in S. Paul to the Christians of Corinthe, arguing that in that Church, and likely some others, both forms were received of all: Quicunque manduca●●rit 
1 Chorinth. 11.  pan●m hunc, & biberit calicem Domini indign, ●●us erit Corporis & Sanguinis Domini, probet autem s●●●sum homo & sic de pane illo edat, & de calf bibat. Qui enim manducat & bibit indignè iudicium sibi manducat & bibit, non dijudicans corpus Domini. Yet here is no precept. And his words, non dijudicans corpus Domini, only speaking against the abuse towards the body of Christ, not mentioning his blood which to dishonour was as great a sin, may make questionable, whether he there speaketh of the Sacramental receiving of both by all persons or no. But if he so did, we find in diverse other places of scripture, as they be expounded to us, by the holy Fathers, that communion was then used, diverse times and in diverse places in one Kind only.  
S. Chrisostome, S. Augustine Isychius S. Bede 
Chris. homil. 16. oper. imperfecti in Mat. August. l. 3. de consensu Euang. c. 25. Isych. Hierosol. l. 2. in levit. c. 9 Bed ad c. 24. Luc. Theoph●lact. ibid. Luc. 24. Chris. homil. 17. oper imp. in Mat. Bed. ad c. 20. Act. Apost. jonas Aurelian. lib. 3. de Imag. Act. 2. Act. 20. Text. Syriac. Act. 2.  Theophilact and others so expound that act of Christ taking bread, blessing, breaking & giving it to his two disciples, at Emaus, registered by S. Luke. Accepit panem & benedixit ac fregit & porrigebat illis.  
And the scripture, our Protestants Rule, mentioneth not the other Kind at all. So do the same S. Chrisostome S. Bede, jonas Aureliensis with others expound that in the 2. Chapter of the Acts of the Apostles, erant autem perseverantes in doctrina Apostolorum, & communicatione fractionis panis & orationibus. Where no memory is of the other Kind. So likewise that in the 20. Chapter of the Acts: cum convenissemus ad frangendum panem: and whereas in the 2. Chapter of the Acts the Latin translation readeth, in communione & fractione panis, the Syriak text is, infractione Eucbaristiae, in breakeing the Eacharist.  
And this was used both by the Apostles, and Apostolic Priests in this first age to minister this blessed Sacrament to the Christians only under the form of bread. So S. Clement writeth of S. 
Clem. epist. de reb. gest. B. Petri.  Peter, he himself being one among many others which so communicated from S. Peter's hands: Petrus panem acceptum actis gratijs consccravit, fregit primoque matri porrexit deinde nobis filijs. The approved Apostolic Relation of S. Andrew his 
Presbyteri & Diac. Achaiae in vit. S. And●eae Breviar. Rom. die 30. Novemb. Breviar. Surisbur. & 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. Andrea Ro●ig. Antisiod. in Psal. 21. & 4. ●aufr. count. Bereng. Iuo Sebast. Munster Cosmogr. l. 6. c. 57 Ignat. epist. ad Ephes.  martyrdom, written by present witnesses in this age, doth witness, that the Christians under him received the body of Christ under the form of bread, making no mention of the other Kind. Cuius agni immaculati, carnem posteaque omnis populus credentium manducaverit, agnus qui sacrificatus est integer perseverat & unius. Here all, omnis populus, so communicated. It was thus preached, and practised by the Apostle or Apostles which preached to the Abyssines, as both they, and others both Catholics, and Protestants are witnesses, and they keep this custom still from the Apostles upon the feast of the Epiphanie. Accipiunt Corpus Domini sub exigui specie panis.  
S. Ignatius in this age is a sufficient witness, in diverse places, that it was so used in his time. Nemo erret, nisi quis intra altaris septa sit, privatur pane Dei. And exhorteth often so to communicate. Date operam ut crebriùs congregemini ad Eucharistiam. And telleth us such communion bringeth immortality, is a preservative against death, giveth life and expelleth all evils. Frangentes panem, quod pharmacum immortalitatis est, mortis Antidotum, vitamque in Deo concilians per jesum Christum, & medi●amentum omnia expellens mala.  
And although in his epistle to the Philadelphians 
Ignat. epist. ad Philadelph.  he speaketh, as if this bread and cup were given and distributed to all. Vnus panis omnibus confractus, & unus calix qui omnibus distributus est, he speaketh of the giving and distributing of them by Christ to his Apostles, useing the tense and time past, as in Greek is plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and when he there speaketh of the present use and time, he saith, there is one Eucharist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet entreating 
Ignat. epist. ad Symrnen. apud Theodoreth. Dialog. 3. & alios.  of the Institution and as it is offered by Priests at Mass, he useth the plarall number Eucharists and oblations, Eucharistias & oblationes non admittunt, and there nameth the Eucharist received by all the flesh of our Saviour jesus Christ, not speaking of the other Kind. Non confiteantur Eucharistiam esse carnem Saluatoris nostri jesu Christi, quae pro peccatis nostris passa est. Calling them Heretics which denied that Eucharist which was usually then received in the Church in his time, to be the flesh of our Saviour jesus Christ, that flesh of his that suffered for our sins.  
S. Clement, besides that he hath testified before, of reserving and receiving this blessed Sacrament only in one Kind, under the form of bread, he further wittnesseth, and prescribeth by and from the warrant of S. Peter, and giveth order that if any Priest should negligently minister and give the body of Christ, speaking nothing of the other 
Clem. Rom. epist. 1.  Kind, that he was grievously to be punished. Communio Corporis Domini nostri jesu Christi si negligenter erogetur, & presbyter minora non curet admonere officia, gravi anathemate, & digna humiliationis plaga feriatur. And in thes words immediately, that so many hosts should be prepared, as shall serve the communicants (not speaking of the other Kind) and if any be left, they shall be reverently received by some of the clergy. And they which receive the remnants of the body 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 corporis Domini, quae in sacrario relicta sunt, consumunt, non statim ad communes accipiendos cibos conveniant, ne putent sanctae portioni commiscere cibum. And he giveth most strict charge, for the reverend keeping of that Kind alone of this most blessed Sacrament, that is left and to be reserved. Iterum 
Irenaeus epist. ad victor. Origen. hom. 13. in Exod. Dionies. Alex. ep. ad Fatium Anthiochen. Basil. epist. ad Caesar. Patric. Amphil. in vit. S. Basilij conc. Nicaen. 1. can. 63. Arabic. Terrullian. l. 2. ad uxor. c. 5. Cyprian. l. de japsis. Ambros. orat. f●neo. de excess. fratris Satyri. Hier. Apol. ad Pammach. cap. 6. Aug. homil. 26. quinquag. hom Servant 252. de temp. council. Carthag. 4. c. 38 Paulin. in vit. S. Ambrosij prosper Aquitan. l. 4. c. 6. de promise. ut praedict. council. Turonen. 2. c. 3. council. matiscon. 2. c. 6. Basil. supr. joh. Maschus in prat. spirit. c. 79. Metaphr. in martyr. SS. Indae & Domnae tem. Dioclesiani. Euagrius lib. 4. hist. Eccl. cap. 35.  atque Iterum de fragmentis Dominici Corporis demandamus. And they which be the most ancient writers after this age, as Irenaeus, Origen, Dionysius Alexandrinus, S. Basile, Amphilochius among the Greeks, and the first general council of Nice. Tertullian, S. Cyprian, S. Ambrose, S. Hierome, S. Augustine, Paulinus prosper, the 4. council of Carthage, the second of Towers and others both counsels and learned Fathers do not only testify, this custom to have ever been continued in the Church reverently to reserve this most honourable Sacrament, in the form of bread, and so only to communicate the lay Christians especially pilgrims, strangers, travellers, persecuted and livers in deserts, but justify, allow and honour such practice and custom for holy and religious. And assure us, as namely Tertullian, S. Cyprian and S. Basile with others, that this reservation and communion was not only in Churches, but in private houses, where Priests could not be had. Illud in persecutionis temporibus necessitate cogi quempiam, non praesente Sacerdote aut Ministro, communionem propria manu sumere, nequaquam esse grave, superuacaneum est demonstrare, propterea quod longa consuetudine hoc ipso rerum usu confirmatum est: omnes enim in eremo solitariam vitam agentes, ubi non est Sacerdos, communione domi seruantes à seipso communicant: in Alexandria vero & Aegypto unusquisque eorum qui sunt de populo, ut 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 admovet ori propria manu. Idem igitur est virtute sive unam partem accipiet quisquam à Sacerdote, sive plures partes simul.  
Euagrius relateth it an hold custom in his time, vetusfuit consuetudo Constantinopoli, in the Church of Constantinople to make this reservation, and communion in one Kind. And in all the greek Church at this day the sick do communicate only in one Kind, as in the Latin Church. Ad aegrotos 
Gilbert. Genebr. l. de g●aecor. ritibus. joh. Scraminius in Elucidar. erritus ru●henici cap. 18. Hypothius' Legat. Ruthenor. in fidei profess. an. 1595. joh. Latisciu● ad c. 11. Theol. Mos●oiticae fol. ●15. Communion in one Kind in Britain.  panis dumtaxat species defertur.  
And the Russians when they go to war carry with them this holy Sacrament in one only Kind, and so receive it. Consecrant pro bellantibus panem in Corpus Christi, & laicis & bella praecedentibus tradunt in manus, qui cum sunt cum hoste conflicturi, illic pane illo posito seipsos ordine communicant. And yet they profess even in the public profession of their faith by their Ambassadors that Christ's all and whole and the true Sacrament is, received in one Kind. Fat●or sub altera tantum specie totum atque integrum Christum, verumque Sacramentum suum. And so they reserve it consecrated both for travellers, and those that die. Quae super sunt consecrata, ea in usum & peregrè euntium & morientium seruantur. No man can now question but this Catholic doctrine and custom, so Apostolical so Universal was also received, and used in Britain, always joining with the Catholic Church. And our most ancient british Authors allowed 
Sermo antiq. legisolit. in Eccl. Brit. fox Act. and mon. pag. 1142.  by our Protestants doth witness, that before the Christians then received, they prayed thus to Christ in the form of bread, which they were to receive. Agnus Dei qui tollis peccaca mundi miserere nobis. O lamb of God that takest away the sins of the world have mercy upon us. And to cite it further as Peotestants translate it. The housel is dealed into sundry parts, chewed between teeth: how be it nevertheless after ghostly might, it is all in every part. Many receive that holy body, and yet notwithstanding, it is so all in every part, after ghostly mystery.  
S. Gildas calling the holy Altar, where mass 
Gildas l. de excid. & conquest. Brit.  was said the Seat of the heavenly sacrifice, sedes caelestis sacrificij, sufficiently argueth this part of the sacrifice was not only offered, but upon occasion kept and reserved there, for that is properly sedes a seat, on which a thing is seated and sometime permanent, longer than the short space between consecration and communion at Mass. We find in the second council of Tours where were our Bishops of little Britain, receiving both norm and Christian Religion, from hence, that Order was therein taken, for the reverend keeping 
Concil. Turoven. 2. c. 3.  this blessed Sacrament in one Kind, and so to be ministered.  Corpus Christi non in armario, sed sub Crucis titulo componatur. Gregorius Turonensis confirmeth, 
Gregor. Turon. l. de vit. patrum. cap. 3. l. 1. de glor. patr. cap. 86.  that custom with that people, and exemplifieth how the holy, Bishop S. Gallus, three days before his death did communicate all the people in this one Kind. Sciens S. Gallus, revelante Domino, sepost triduum migraturum, convocat populum, & omnibus confracto pane communionem sancta ac pia voluntate largitur. The like he hath in other places. We read this use and custom in the life, and in the time of S. Patrick, and among others that so communicated one named Echen, and a King did so receive. Accepto Corpore Christi migravit ad Dominum.  
Never any order of Religion in the Church of Christ especially in this western part of the world was more renowned than our old british, I rish and Scottish monks not only among the Britons, Saxons, in Ireland Scotland, Norway Island, but in France, Germany and Italy itself, and none more Religious towards this Sacrament than they, yet by their Rule and vow they were forbidden to drink wine, as we find exemplified by approved Antiquaries in one of their chiefest monasteries, that of Lindisfarne the Nurse of so many Saints, where King and Saint Ceolnuph entering into Religion about the year 733. licence was given to that Monastery to drink wine or ale, they never drunk any before, none but milk or water. Hoc Rege iam monacho facto efficiente data est Lindisfarnensis 
Roger. Hoveden. Annal. parte priore. Mat. Westm. An. 733 continuator Bed. l. 1. cap. 9  Ecclesiae monachis licentia bibendi vinum vel ceruisiam: antea enim non nisi lac velaquam bibere solebant, secundum antiquam traditionem Sancti Aidani primi eiusdem Ecclesiae Antistitis, & monachorum, qui cum illo de Scotia venerunt. These holy men could never drink the cup of Caluyns and our parliaments Protestants communion but being made Priests and at Mass transubstantiating wine into Christ's blood, to receive this at that time was never denied unto them. And this custom of communicating only in one Kind among our primative Christian Britan's, Scots and Irish, was so far from being an offence, and against Christ's ordinance, that as their ancient learned british Bishop testifieth it was miraculously approved by him. For a Church of S. Michael the Archangel in an Island there was every day in the hollowness of a stone near the Church so much wine miraculously provided, as would serve all the Priests at Mass that celebrated there. Yet no provision for any communicants spoken of. In australi Momonia, 
Girald. Cambr. Topographiae Hibech c. 9  circa parts Corcagiae, est Insulaquaedam, Ecclesiam continens Sancti Michaelis antiquae nimis & authenticae religionis. ubi lapis quidamest extra ostium Ecclesiae a dexteris, in cuius superiori partis concavitate, quotidie mane permerita Sanctorum illius loci, tantum vini reperitur, quantum ad missarum solemnia, iuxta numerum Sacerdotum, qui ibi eodem die, celebraturi fuerint, convenienter sufficere possit.  
The reason of this is not only delivered by 
Rabbi C●hanna ad cap. 49 genes.  Catholic Christians, but the Rabbins before Christ also taught, that whole Christ, body and blood is in either form, and so wholly received in one only Kind, as in both. In Sacrisicio quod fiet expane, non obstante quòd album sit velut lac, convertetur substantia in substantiam corporis Messiae; eritque in ipso sacrificio substantia sangùinis Messiae. Erunt item in sacrificio vini sanguis & caro Messiae, & eadem erunt in pane, quoniam Corpus Messiae non potest dividi: idque ratio postulat. Name, si earo & sanguis divisa essent. Distinguerentur ab invicem. Corpus ●●●em Messia non potest dividi, sicut scriptum est Exodi 12. Et substantiam non confringetis in eo. Praeterea caro sine sanguine, & e converso, sunt res mortuae. Corpus verò Messiae post resurrectionem quia glorificatu● erit semper vivet.   

THE XXIII. CHAPTER.  
The 31. Article, being, entitled, of the one oblation of Christ finished upon the cross, thus examined and condemned.  
THE next their 31. article, being entitled of the one oblation of Christ finished upon the cross: is this. The offering of Christ once made, is the perfect redemption propitiation and satisfaction for all the sins of the whole world, both original and actual, and there is no other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said that the priests did offer Christ for the quick and the the dead, to have remission of pain, or guilt, were blasphemous fables and dangerous deceits. Hitherto this Protestant article.  
The first part being taken in that sense the words do give, making Christ's oblation of himself upon the Cross the perfect redemption, propitiation, & satisfaction for all the sins of the world, original, and actual, doth evacuate and take away the necessity of any Christian act internal, or external, faith, hope, charity, repentance, Sacraments, and whatsoever confessed by all to be necessary to salvation, 
Protest. artic supr. artic. 9 art. 11. 16▪ 2● 27.  even by these men themselves before in diverse articles, as that of original sin that of faith, that of good works, those of sin after baptism, of Sacraments in general, of Baptism, of the Lords Supper, and others. And it blasphemously contendeth, that all Infidels, Turks, Tartars, jews, Pagans and whatsoever misbelievers, and notorious sinners shall be saved by this means, and have as true and certain Title to Salvation, as the most Catholic holy and religious Christians have, for all sins of the world original and actual being thus, as this article saith, perfectly redeemed, propitiated and satisfied for, no sin of heresy, Infidelity, or any wickedness is excluded, but hath thereby, as the words of this article be, perfect redemption, propitiation and satisfaction, and consequently eternal salvation, neither shall the devils themselves, by this article be damned but saved also, for their sins which they have committed, and all they shall or can commit, are comprehended within this general protestant circle and compass of all the sins of the whole world, both original and actual. All laws, orders, decrees, rules, government, and principality are needless, all are sure to be saved without them, and the most wicked wretch as secure as the holiest Saint that ever was, there is no damnation, there is no hell at all.  
This doctrine putteth down that beastly saying of Epicurus, to take all pleasure in this life, because he thought there was none after death, for this doth Breed all wantonness, and yet promiseth everlasting pleasures in the world to come. Therefore although we most freely do, and are so bound to believe, and profess, that the passion & merits of Christ are of infinite cure, validity, worth, and value in themselves, able to have been a perfect redemption propitiation and satisfaction for all the sins of the whole world, and more than ever were shall or can be committed if Christ had so ordained, and sinners so applied them by such holy Instruments, and means, as Sacraments and others, as he provided and Instituted, and they which are and shall be saved, have and will use and apply to that end, and purpose, the means yet to those that do not receive and practise, neither Christ's oblation upon the Cross nor any thing he did or suffered can be a perfect redemption, propitiation or satisfaction for all or any sin.  
And among these necessary Instruments, means & applications of Christ's redemption, propitiation and Satisfaction for sinners, the holy sacrifice of Mass is one, and most excellent, eminent, and honourable, wherein the truly and duly consecrated Priests of Christ's Church by virtue and power given them in their consecration, do offer Christ for the quick and the dead to have remission of pain or guilt, which this article blasphemously faith, were blasphemous fables, and dangerous deceits.  
And first our Protestants themselves even King james the head & chief interpreter of their Religion and congregation whilst he lived, with his approved protestante writers, Bishops, Doctors, and others publicly privileged, and warranted, by chief authority in their proceed, thus confess for truth this article to be heretical. Neither is 
Casanbon. resp. ad Card. Per. p. 51. 52. etc.  the King ignorant, nor denyeth that the Fathers of the the primative Church did acknowledge one Sacrifice, in the Christian Religion that succeeded in the place of the Sacrifices of Moses law. 
Middlet. Papistm. pag. 92 113. 49. 137 138. 47. 45.   
The sacrifice of the Altar and unbloody sacrifice were used in the primative Church, and the ancient Fathers called the sacrifice of the body & blood of Christ, a sacrifice. The primative Church did offer sacrifice at the altar for the dead, sacrifice for the dead was atradition of the Apostles, and the ancient Fathers. Aërius' 
Feild. l. 3. pag. c. 29. p. 138. Covel. exam. pag. 114.  condemned the custom of the Church, in naming the dead at the altar and offerring, the sacrifice of Eucharist for them: and for this his rache and inconsiderate boldness, and presumption in condemning the universal Church of Christ, he was justly condemned.  
Here we see by our Protestants themselves, that upon a second and better consideration they grant from our first founders in Christ, that the Catholic doctrine and custom so basely censured in this their Article is Orthodoxal, the Religion and tradition of the Apostles, judgement and practice of the universal Church of Christ, and that which this their article concludeth, was justly condemned for heresy. Therefore I may be more brief in alleging the Apostolic writers to such propose.  
Saint Paul witnesseth that every high priest or 
Hebr. c. 8. Cap 5.  priest is ordained 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, ut offerat dona & sacrificia pro peccatis. He also with other Scriptures saith both that Christ was a Priest after this Order of Preisthood, and Priests of this Order should be for ever 
Hebr. 7. Ps. 109.  in the law of the Gospel. Tu es Sacerdos in aeternum secundum ordinem Melchisedech, necessarium fuit secundum ordinem Melchisedech alium surgere Sacerdotem. Translato Sacerdotio, necesse est, ut & legis translatio fiat sempiternum habet Sacerdotium. But it is also evident, both by Scripture and all Apostolic writers, that neither Christ, nor any Christian Priest of that Order offered any other sacrifice, having resemblance to the Sacrifice of Melchisedech in bread and wine, then when Christ at his last supper offered, & gave his blessed body and blood under those forms, and gave then power & command to his Apostles & other Priests to do the same, as I have abundantly proved by the Fathers of this age, and our Protestants have so confessed before.  
It was also so certain among the old Hebrews before Christ, that Christ the Messiah should be such a Priest, and offer such a sacrifice and his Priests after him, and all sacrifices in the law should then cease and give place unto it, That 
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.  Protestants themselves thus confess it. Erat apud Veteres Hebraeos dogma receptissimum, in adventu 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 Rabbins of the jews before Christ, even as they are commended unto us both by Catholic & Protestant Antiquaries, do most plainly deliver unto us the same Catholic truth & as hath been before confessed by thes Protestant's, that in this holy sacrifice offered for sins, bread and wine are miraculously changed into the body and blood of the Messiah.  
Rabbi Samuel saith upon the oblation of Melchisedech 
Rabbi Samuel in Bereschit Rabath ad cap. 14. Genes.  that he sacrificed, and taught that Sacrifice: Actus Sacerdotij tradidit: erat ipse Sacrificans panem & vinum Deo sancto benedicto. So have Rabbi Moses Hadarsan, and Rabbi Enachinam. Melchisedech proferens panem & vinum, ostendit quod docuit eum Sacerdotij actum, quire at panem & vinum sacrificare. Et hoc est quod habetur in Psalmis: juravit Dominus & non paenitebit eum; tu es Sacerdos in aeternum secundrm ordinem Melchisedech. And Rabbi Phinees saith most evidently, that in the time of Messiah all other Sacrifices should cease, and the Messiah being a Priest after the Order of Melchisedech should except this alone, and this only should be used in this Religion. Tempore Messiae omnia sacrisicia cessabunt, sed sacrificium panis & vini non cessavit 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 testify, that this ever continuing Sacrifice under the forms of bread and wine should be the body and blood of the Messiah, offered by the Priests of his law. Panis quem dat omnibus, ipse 
Rabbi Moses Hadarsan come. ps. 39  est caro eius, & dum gustatur panis convertitur in carnem, & erit hoc mirabile magnum.  
An other saith: sacrificium quod fiet ax vino solum 
Rabbi Cahana ad ca 49. Gen.  transmutabitur in substantiam sanguinis Messiae, sed etiam convertetur in substantiam corporis eius, in sacrificio quod fiet ex pane, non obstante quod album sit velut lae, convertetur substantia in substantiam corporis Messiae: erit que in ipso sacrificio substantia sanguinis. Ernnt item in sacrificio vini sanguis & caro Messiae, 
Rabbi Barac. in Ecclesiast. Rabb. jud. add c 28. num. Rabbi Sim. Bor. joan. l. Revel. Secret.  & eadem crunt in pane. Rabbi judas saith: transmutabitur ex substantia panis, cum sacrificabitur, in substantiam corporis Messae, qui discendit de coelis: & idem ipse erit sactificium. An other writeth: Messiah erit placenta frumenti in terra. And Rabbi Solomon witnesseth that generally the Rabbinesse, magistri nostri exposuerunt, did so expound these words in the 72. psalm. Erit placenta frumenti interra, in vertice montium.  
And that this miraculous change in this sacrifice should be made by the power of the sacrificing Priest words by Gods extraordinary assistance. Tunc Deus misericordia implebitur, & virtute ingenti sanctorum verborum, quae ab ore Sacerdotium manabunt, illud Sacrificium, quod in unoquoque altari celebrabitur, in corpus Messiae convertetur. And accordingly they deliver how unspotted the lives of our Priests should be, which thus offer Christ's body, and blood in sacrifice. Qualis debeat esse Sacerdotis 
Rabbi Nehumias' epist. arcanor.  vita, hoc sacrificium pertractantis, Dominus ipse insinuat, cum de nostri temporis sacrificio, & consecrantis qualitate, ita levit. 21. capite inquit: & sanctificabis eum, quia Carnem Dei tui ipse ●st vel erit sacrificans.  
This ancient Rabbins Testimonies being so plain and pregnant for transubstantiation of bread and wine into the body and blood of the Messiah in this holy Sacrifice, as protestants have confessed before, and their words themselves so evident, that no Catholic or Roman writer can set it down in more manifest, or express terms, make also the contradictory of this Article a clearly and undeniably true. To take exception to those authorities would be gross and foolish rashness, for first as I have proved already, and shall hereafter they agree with the Apostolic doctrine of this first age, and the universal Church of Christ. secondly if they had been counterfeit, being in Hebrew▪ and extant in the libraries of the jews, they were most like to be counterfeit by them, but this had been to condemn themselves. No Christian could invent and place them in their libraries. There could not be the least suspicion, of such Invention, for they were vulgarly published to the Christian world long before the beginning of the Caluinian sacramentary Religion, or other impugners of this most honourable Sacrifice, and so received, allowed and approved both by the greatest spiritual 
Petr. Gallot. praefat. in l. de Arcanis fid. cath.  and temporal authority, even of the Emperor giving both power, means and allowance for the searching fourth, publishing and receiving those antiquities.  
And Rabbi Samuel Marochianus in his book of the coming of the Messiah, de adventu Messiae, received 
Rabbi Samuel Morachian. lib. de Aduentu Messiae c. 19  by all, and doubted of by none, doth invincibly prove and demonstrate the same by many Scriptures, as the jews read and allow them. He proveth it from the 109. psalm and other Scriptures proving, that the sacrifice of the Messiah in the form of bread and mine and his Preisthood after the order of Melchisedech, being to succeed the sacrifice and Preisthood of Aaron, were promised to endure for ever, and not to cease as those of Aaron, were to cease, and ceased when the ever during sacrifice and Preisthood of the Messiah were instituted. Attend quanta sit differentia inter sacrificium 
Psal. 109.  Aaron & justiistius Domini. Dixit Dominus Domino meo, tu es Sacerdos in aeternum, non adtempus sicut Aaron. Item sacrificium Aaron fuerunt carnes, & sacrificium illius iusti Dominifuit panis & vinum secundum ordinem Melchisedech. In quibus verbis Dominus per Prophetam ostendit manifestè, quoniam sacrificium Aaron finiretur, quando inciperet sacrificium in pane & vino, aeternaliter duraturum, eum Aaron non sit data aeternitas in Sacerdotio, ficuti Sacerdoti Christo. He there proveth, that if that promise of eternity in Sacrifice, and Preisthood, have been made by God to Moses, which he made to the Messiah, or Christ, the sacrifice and Preisthood of Moses' law had been eternal, as those of Christ's be, by that promise. Si Deus dixisset nostro Moist, sicut dixit per os David, Messiae, sive Christo: Tu venies Sacerdos in aeternum secundum legem Myosi & Aaron, staret illa lex: sed dixit: tues Sacerdos in aeternum secundum ordinem Melchisedech.  
This he proveth also from Moses in the 26. chapter of Leviticus, that the Sacrifice of the Messiah and his Preistood after the old Order of Melchisedech being established, and published, those of Aaron wenre to end, Ad hoc sonat verbum Moysi, cum 
Levit. ca 26.  dixit: comedetis vetustissima veterum, per quod intelligit sacrificium Melchisedech. Et iterum: & nobis superuenientibus, id est, novae legis sacrificio publicato, vetera, scilicet vestra, proijcietis. He proveth it from 
Rabbi Samuel supr. c. 20.  Leviticus cap. 23. Exodus cap. 25. & numeri cap. 21. Where the sacrifice in bread & wine is set down, and prefigured.  
He proveth it from Solomon his words which the 
Proverb. c. 9  Apostle useth. Hoc sacrificium vini cum aqua mixtum p●●cherrimè & aptè describit Salomon Propheta in libro proverbiorum cap. 9 cum dicit, Sapientia altissima communicavit sacrificium suum, miscuit vinum suum & paravit mensam. Quis est paruulus, veniat ad me, & insipientes comedent pan●m meum, & bibent vinum meum temperatum aqua. Quid mensa parata sapientiae altissimi, nisi altar? Quid panis & viwm mixtum, nisi sacrificium de pane & vino, & de aqua quod sit in altari? not abiliter dicit. Panem suum, & vinum suum, perid enim innuit hoc Sacrificium gratum esse Deo, & quod ad istud convinium tam divinum & spirituale non vocavit patres nostros, qui erant sapientes in lege, qui erant occupati in sacrificio legis, quod etiam carnale sacrificium 
Rabbi Samuel supr. cap. 22. Prou. c. 17.  non dimisit nobis, sed privauit nosilla.  
He proveth it from the 17. chapter of the same book, where the Prophet saith: melior est buccella panis cum charitate, quam vitulus saginatus cum inimicitia: that a piece of bread, meaning the sacrifice of the Christians, is better, than a fat calf the sacrifice of the jews rejected: otherwise in civil valuation it is not so. He proveth it from the Prophets Esay, and Malachi, expressly foretelling that God would reject, and have the sacrifices of the jews as abomination, and yet have an everlasting external sacrifice among the gentiles. Completum ect, quod Deus dixit de nobis (judaeis) per hoc I saiae, ubi ait: completa 
Isaiae 32.  est vindemia, & non est de caetero collectio. Et illud Malachiae, non est mihi volunt as in vobis, & sacrificium non accipiam à vobis. Et illud Isaiae c. 1. Sabbata 
Isa. cap. 1.  vestra, & festivitates, & sacrificium vestrum non accipiam, quia omnes vos estis in ira mea. Et illud Isaiae: completum est: Quid mihi multitudo victimarum vestrarum, quid multiplicastis mihi sacrificium de arietibus, & carnibus hircorum, arietum carnes & hircorum. Non offeretis ultra sacrificium, quoniam incensum vestrum, & Sabbata vestra, & solemnitates vestras non recipiam à vobis, quia odit illa anima mea. Omne sacrificium vestrum cadaver foetidum. Ille qui mihi iugulauerit taurum, sicut qui decollauerit hominem, & ille qui obtulerit in sacrificium hircum, sicut qui obtulit canem, & qui obtulit vinum, sicut qui offert sanguinem porci. And hereupon invincibly thus concludeth, that God thus rejecting, & having in abomination the sacrifices of the jews, it can signify nothing, else, but that he hath changed those gross and carnal sacrifices into the spiritual and pure sacrifice of Christ. Sed abominatio de sacrificijs apud Deum nihil aliud significat, misi mutationem sacrificij nostri (judaici) carnalis & grossi, in sacrificium istius iusti Domini spirituale & subtle.  
He proveth it by unanswearable reasons, from these holy Prophets and the law of Moses, first The Sacrifices of the law were offered in Jerusalem only, and the temple there: Sacrificium nostrum non fuit acceptum, nisi in uno loco scilicet in domo sancta praetisè But the Sacrifice of the Messiah among the gentiles converted unto him, was by them to be offered in all nations even from the rising of the sunne to the setting of the same. Valde timeo ab illo verbo quod Deus fortis & gloriosus dixit peros Malachiae cap. 1. ubi sic tangit de sacrificio gentium ab ortu solis usque ad occasum, gentes offerunt sacrificium nomini meo mundum: never any such generally offered Sacrifice to the true God was in the world, but this blessed Sacrifice of Christ's body and blood, at Mass. offered and sacrificed as that Prophet said, in omni loco sacrificatur & offertur, in every place, and not only temple, city, or nation. He proveth it further because the sacrifice of the gentiles converted to the Messiah was to be received, when that of the jews was to cease, which ceased with them, soon after their crucifying of Christ, their city and temple destroyed and the jews' captives above a thousand years, as this rabbin confesseth writing 500 years 
cap. 20. 21.  since. Deus etiam carnale Sacrificium non dimisit nobis, sed privauit nos illo. jam sunt mille anni completi, quod nobis accidit, propter illum iustum in quem peccavimus. When the converted gentiles have no other external sacrifice, but this of Christ's body and blood.  
He proveth it, because the Prophet witnesseth, the sacrifice of the converted gentiles should be sacrificium mundum, a clean and pure sacrifice in respect of the sacrifices of the law of Moses, being so unclean, that they were forced to be washed, the bellies of the beasts offered were purged, and the places cleansed with water, when in the Sacrifice of the Messiah having in it nothing but clean, pure, and unspotted things, the purest bread, wine and water, changed into Christ's body, and blood his humanity, in a spiritual and acceptable manner to God, it must needs be this 
cap. 21. 24.  sacrificium mundum pure and clean sacrifice, that was so generally to be offered to God. Deus instituit offerre panem loco carnium, & aquam mundam loco pinguedinis carnium, & vinum purum loco sanguinis; & homo offertur spiritualiter & acceptabiliter D●o, non sicut animalia decollata per nos (judaeos) quae per Prophetam comparantur cadaveri putrido. Synagoga indiget lavare carnes sacrificiorum, & purgare ventres animalium, quae in sacrificio sacrificabantur, & lavare locum de sanguine, & pinguedine sacrificiorum, aliter esset horror tractare & videre. In sacrificio autem panis & vini & aquae non apparet aliquid indecens, aut turpe. Timeo de verbis per Mala●hiam Prophetam dixit Deus Synagogae: non est mihi voluntas in sacrificijs vestris: quia abortu solis usque ad occasum magnum est nomen meum inter gentes, quae offerunt nomini meo sacrificium mundum. Sicut de natura sua munda sunt, aqua, vinum, & forma pura de quibus factum est sacrificium, & non indiget mundatione & lotione.  
And if any would interpret mundum Sacrificium, the clean sacrifice of the Prophet, to be meant as grateful and acceptable to God, although no thing in sacrifice can be more acceptable to him then the body and blood of the Messiah offered in this sacrifice, even by this and the other Rabbins, 
cap. 20.  yet he most clearly expoundeth how in this sense also the Sacrifice of Catholic Christians is the only most pure and acceptable sacrifice, and they justly by the warrant of God avoid the jews now as the jews avoided the gentiles whilst their Sacrifice was approved by God. Apud Deum Sacrificium gentium est mundius quam Sacrificium nostrum: & insuper, quia Deus privauit nos omni sacrificio mundo, & alias docens Christianos', ut ipsi vitarent nos, (judaeos) ne contaminarentur sicut nos vitavimus gentes omni tempore quo sacrificium nostrum fuit mundum apud Deum & acceptum.  
This is proved by the Apostolic writers of 
Ignat. epist. ad Smyrned.  this first age; S. Ignatius speaketh of this Sacrifice of the Christians, offer, sacrificium immolare, and speaking in particular what it is, saith it is the body of our Lord jesus Christ which suffered for our 
Ignat. apud Theod. Dial. 3.  sins. Caro Saluatoris nostri jesu Christi, quae propeccatis nostris passa est. S. Dionysius the Areopagite hath told us before, of the great honour, and adoration the Christians in that time, gave to Christ present in this holy sacrifice, and in diverse 
Dionies. Areopag. Eccl. Hierarc. c. 2. c. 3 & epist. ad Demophilum. Clem.  particulars delivereth the very Order and manner thereof.  
S. Clement speaketh of this holy sacrifice in many places, and setteth down at large the whole order, of offering it for the living and dead, and so expressly recordeth the custom and use in that Apostolic tyme. Offerimus tibi Regi, & Deo secundum ipsius (Christi) ordinationem panem hunc & calic●m hunc, & mittas spiritum tuum super hoc sacrificium, testem Passionum Domini jesu, ut ostendas hunc panem Corpus Christi tui, & hunc calicem Sanguinem Christi, ut qui percipiunt confirmentur in pietate, & remissionem peccatorum consequantur, Christo tuo digni efficiantur, vitam aeternam adipiscantur. And again: offerimus tihi pro omnibus qui à saeculo 
c. 18. 19 21.  placuerunt tibi, offerimus pro populo hoc, pro virginibus, & castitatem seruantibus, pro viduis Ecclesiae, pro copulatis honorabilibus nuptijs, pro infantibus populi tui, ut neminem nostrum reijcias. Pro ijs qui in fide quieverunt rogemus. And he there recited all sorts of people for which this most holy Sacrifice of Christ's body and blood is offered, quick or dead, and that it is for remission of their sins and everlasting life. In salutem nobis fiant in utilitatem animae & corporis, in remissionem-peccatorum, in vitam futuri saeculi.  
S. justine and S. Irenaeus allowed to have lived 
justin. Dial. cum Triph. Irenaeus adverse. haer. l. 4. cap. 32.  in this age, do expound the prophecy of Malachy, as the Rabbins have done before, they say Christ instituted and taught and delivered it to be used, and the Church receiving it from the Apostles, offered it in all the world. Novi testamenti novam docuit oblationem, jesus Christus fieri tradidit, Ecclesia ab Apostolis accipiens, in universo mundo offert Deo. S. Alexander an holy Pope, learning his divinity 
Alexander Pp. 1. epist. 1. cap. 4.  and offering this blessed sacrifice in this age, doth most clearly say, that in this sacrifice, Christ's body and blood is consecrated of bread and wine, mixed with water, that it is offered to God, so received from the Apostles, sins are thereby forgiven, God is therewith pleased, and his wrath pacified, because no sacrifice can be greater than this, which is the body and blood of Christ, and so with greatest purity to be offered to be worshipped of all, and above all to be reverenced and honoured. Sacramentorum oblationibus, quae inter missarum solemnia Domino offeruntur, Passio Domini miscenda est, ut eius, cuius corpus & sanguis conficitur, passio celebretur, panis tantum & vinum aqua permixtum in sacrificio offerantur. Non debet enim, ut àpatribus accepimus, & ipsaratio docet, in chalice domini aut vinum solum, aut aqua sola offerri: sed utrumque permixtum: quia utrumque exlatere eius in passione sua profluxisse legitur. Ipsa verò veritas nos instruit, calicem & panem in Sacramento offer, quando ait: accepit Iesus panem etc. 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 ulla oblatio hâc potior est, sed haec omnes praecellit. Quae pura conscientia domino offerenda est, & pura ment sumenda, atque ab omnibus veneranda. Et sicut potior est caeteris: ita potiùs excoli, & venerari debet.  
This was the order, use, and custom of God's Church in the public Masses thereof, delivered by the Apostles unto it. In the Mass of S. Peter 
Missa. S. Petri & Roman. Eccl.  and the Roman Church, thus we find it: Memento 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 Mass of S. james and the 
Missa S. jacobi & Eccl.  Church of Jerusalem: Domine concessisti, ut confidentes 
Hierosolym.  accederemus, ad sanctum altare tuum, & offeremus tibi verendum hoc & ineruentum sacrificium pro peccatis▪ nostris admitte nos accedentes ad sanctum tuum altar, ut digni simus qui offeramus tibi sacrificium pro nobis, & pro ijs quae populus per ignorantiam admisit. Fac ut 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, ut de manu Apostolorum tuorum verum hunc cultum accepisti.  
S. Mark and the Church of Alexandria, our 
Miss. S. Marci & Alexandr. Eccles.  primative Church in Britain here, as before, useing it with others have the like. Purga●or nostrum ut 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 usque ad occasum, à Septentrione ad meridiem: quia magnum nomen tuum in omnibus gentibus, & in omni lo●o incensum offertur nomini tu● sancto, & sacrificium, & oblatio. So hath the Mass of S. Matthew: Domine 
Miss. S. Mat. & Aethiop.  Deus noster oblationem meam; & omnium famulorum famularumque tuarum, offerentium in nomine sancto tuo, suscipe, & pro meis & eorum peccatis fiat redemptio. So hath the Mass of S. Barnabas afterward 
Miss. S. Barnab. Ambros. & Eccl. Mediolanen.  called S. Ambrose his Mass at Milan long time used in many west country's: Omnipotens sempiterne 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 Mass of the Church of Constantinople ascribed 
Miss S Andr. C●risostomi & Eccl. Constantinop.  first to S. Andrew the Apostle, and now called S. Chrisostomes' Mass, it is offered for all: pro universo populo ●●o. And it is the body and blood of Christ therein consecrated by the Priest, Christ himself being said to be offerer, and that is offered. Propter infinitam clementiam tuam homo factus es, & Pontifex noster extitisti, & mysterij huius ac incruentae hostiae Sacramentum nobis tradidisti ut omnium Deus. Fac me dignum Sacerdotij gratia indutum consecrare sanctum corpus tuum, & pretiosum sanguinem: concede à me peccatore offerri tibi haec Sacramenta. Tu enim es offerens & oblatus, suscipiens & distributus, Christus Deus noster.  
These be the most ancient public Church Masses or liturgies, which Christians do, or can allege in their Religion, bearing the names of the Apostles themselves, and yet in every one of them this most holy Sacrifice of Christ's body and blood is, quite contrary to this article, offered both for the quick, as is manifest, and the dead also to have remission of pain and gilt. Fac Domine ut oblatio nostra accepta sit in propitiationem peccatorum nostrorum, & inrequiem animarum eorum, qui ante nos dormierunt.  
So S. james. Memento Domine famulorum famularumque 
Miss. S. jacob.  tuarum qui nos praecesserunt cum signo fidei, & dormiunt in somno pacis. Ipsis Domine & omnibus in Christo quiescentibus locum refrigerij & pacis indulgeas, deprecamur. So S. Peter. Animabus patrum 
Miss. S. Petr.  & 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 caelorum regno dignare. So S. Mark: Memento Domine 
Miss. S. Marc.  omnium fidelium dormientium, & in rectae fidei quiescentium. So, and much more S. Matthew. Memento 
Miss. S. Matt.  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 greek & Latin Church, testifying it was so decreed and left by the Apostles, and practised by the Church of Christ. Non 
Chrisostom. Hom. 69. ad populum Antiochen.  temere ab Apostolis haec sancita fuerunt, ut in tremendis mysterijs desunctorum agatur commemoratio. Sciunt enim illis inde multum contingere lucrum, utilitatem multam. Cum enim totius constiterit populus, Sacerdotalis plenitudo, & tremendum proponatur sacrificium quomodo Deum non exorabimus pro his deprecantes. And, neque abs re, is, qui astat altari dum venerand● 
Oratione 41. in 1. Corinth.  peraguntur mysteria, clamat: pro omnibus, qui in Christo dormierunt, & ijs, qui pro ipsis celebrant memorias.  
So in the Masses of S. Barnabas and S. Ambrose, S. Basile, the Syrians, Mozarabes, Goths, Muscovites Armenians and all Christians before thes times. So it was in the old Mass used in France 
Hilduinus epist. ad Loduic Imperat. Berno Augen. Abb. Libel. de reb. ad missa spectant. r. 2.  Bryta●ne and all this west part of the world from the first receiving of Christianity here, as Hilduinus writing 800. years since, with others prove, the ancient copies thereof being then so old and worn, that they were almost consumed with age. Cui adstipulari videntur antiquissimi & nimia vetustate pene consumpti Missales libri, continentes Missae ordinem more gallico, qui ab initio receptae fidei usus in hac occidentali plaga est habitus, usque quo tenorem, quo nunc utitur, Romanum susceperit. These our Missals so old 800. years since were no new Invention.   

THE XXIV. CHAPTER.  
The 32. Article, entitled, of the marriage of Priests thus examined and condemned.  
THeir next 23. Article, entitled, of the marriage of Priests: is thus. Bishops, Priests, and Dcacons are not commanded by God's law, either to vow the estate of single life, or to abstain from marriage: Therefore it is lawful also for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.  
This is their whole Article, and making the only Scripture, which they mean by God's law, to be the rule of Religion, it is often confuted before. And most false, profane, and in many cases even by their own laws and proceed rebellious, traitorous, and tumultuous, to say, or write that no thing is to be obeyed, and performed, but what is commanded by God's law or scripture, and every private carnal minister may judge herein at his own discretion. For by this Paradox all temporal and civil laws of Princes not commanded in scripture, are void, frustrate and not to be obeyed, and such men and ministers against all public rule and government, may judge & censure, do and practise against all or any such laws of his true and lawful Sovereign King, though the wisest, most Godly, and potent in the world, all common weals are laid open, to manifest, or rather certain danger, and destruction.  
And no law of England in particular is by this article to be obeyed, except these ministers will interpret it to be commanded by God's laws. And so all humane laws do cease, and only the law of God is in force and to be obeyed.  
So we must say of all Ecclesiastical laws also, if they be not commanded in the law of God. all Courts, Consistories, and Tribunals, must be taken away with their judges, Rulers, and Governors, both civil and Ecclesiastical, except they can prove to these men, that all their processes & proceed are commanded in the law of God.  
Again by their own Religion this Articles doctrine both for the reason it maketh, and the conclusion itself, is false: for first in their 6. Article before entitled, of testimony of holy scriptures for salvation. They have declared that things read in scriptures or to be proved thereby are articles of faith, and requisite or necessary to salvation.  
And so by these men it is allowed against this article, that although it is not commanded by God's laws, or the Scripture, that Bishops, Priests and Deacons must vow the state of single life, or abstain from Marriage: yet if this is either read in holy Scripture, or can be proved thereby, their Marriage is unlawful by their own confession. 
Queen Elizabeth her Injunctions an. 1. Regni eius.  Secondly the injunctions of Queen Elizabeth nothing inferior to these Articles, do forbidden all their ministers to marry, without their Bishop's licence, and allowance. Therefore this article in their own proceed is untrue to say, they might lawfully marry at their own discretion, as all other Christian men might do. And as false it is, that all other Christian men might lawfully Marry even in these men's doctrine in this article. For if the scripture & God's law did not command Bishops, Priests, Deacons or any other to vow the estate of single life, or to abstain from Marriage: yet they which voluntarily do make such vows, are commanded by God's law to keep them: red altissmo vota 
Naum 1. psal. 20. 60. 65. 115. Hier. 44. Psal. 75. Is. 19  tua. Tihireddetur vot●m. Faciamus vota nostra quae vovimus. Voue●e & reddite Domino, Vota vonebunt Domino & soluent. If a just promise of man to man doth so strictly bind by all laws, how much more obligatory and binding is the promise and vow of man to God.  
The vows of Chastity, Poverty, and Obedience in religious men neither Bishops, Priests, nor Deacons, and of women incapable of such degrees, are not commanded in God's law into them before they voluntarily vow that holy state, Yet none but monstrous men do or can think but their vows being so made, do bind then. Thirdly whereas the law of God, and these men in their public practical of Religion do say that true Marriage is holy Matrimony, an honourable estate, 
Protest. communion book Tit. Matrimony. §. dear etc.  instituted of God, signifying unto us the mystical union, which is between Christ and his Church: which holy estate Christ adorned and beatisied with his presence and first miracle. The so called Marriage of Protestant Bishops, Priests, and Deacons was not such in the reign of Queen Elizabeth, by their own laws, but quite contrary: the children between such men and women, termed their wives, were not legitimate, could not inherit either lands or honour from such a Father, the Father being a gentleman the son could not give his Arms but with a bend Sinister a testimony of bastardy, nor inherit any lands he had. The woman had no dower by their laws, giving it to all lawful wives, So that in these pretended lawful Marriages there was nothing by their own proceed, which belongeth to the lawful, holy, & honourable matrimony, the pretended husbands were fornicarious concubinaries, their women harlots & concubines, all their children bastards and illegitimate, and in this opprobrious shameful condition, though tolerated without further punishment they continued until King james after 44. year's age 
Statute of King james for marriage of minist.  of their Religion, by his Parliament law made such Bargains, men women and their children legitimate, or not unlawful among English Protestants. 4. The Protestant laws and Religion of England have not taken away, or disabled the Canon law, in which they freely confess the Marriage of all such men is forbidden, and condemned, further there 
Stat. in Parliam. 1. Eliz. An. 1. jacobi.  it is contrary to the law of God, as in this point it is not, but most conformable unto us, as is evident before, and shall be made most manifest hereafter. Therefore these Protestants supplying those places of Bishops, Priests, and Deacons may not yet lawfully, marry, in their own judgements, and proceed, nor by the law of God in holy Scriptures themselves, by their exposition of them. For first it is evident in Scripture in many places, that the virginal 
Matth. 19 11. 1. Corin. 7. 8. Apoc. 14. 4. 1. Reg. 21. Is. 25. 1. Cor. 7. jevit. 20. Luc. 1. exod. 19 Mat. S. Marc. 9 Luc. 14. etc. Prot. art. 6.  and chaste life in respect of Religion, is to be preferred before marriage, and clergy men by the same law being Pastors, guides, teachers, light, and example to others, and called to the greatest perfection, it is most needful for them, therefore if the 6. Protestant article decreeth truly, that things read in scripture or proved thereby, are articles of faith, and requisite necessary to salvation, they may not by Scripture allow Bishops, Priests, and Deacons, or any of them to marry, either by their own discretion, which this Article contendeth, or by their pretended Bishop's allowance, by their Injunction, no Protestant Article or Iniuction can be of greater authority, than the law of God, & Christ himself, our high Priest, and Sacrifice, a most pure Virgin, and son according to his humanity of the most immaculate Virgin, who often in holy Scripture calleth upon all Priests to follow him. And promising to hear the petition of all that duly ask, calleth upon us embrace Virginity. Sunt eunuchi, qui 
Matth. 19  seipsos castraverunt propter regnum caelorum. Qui potest capere capiat. He telleth us by his Apostle, virginity and chastity are more pleasing to him, and better for them that serve him, especially in sacred functions, than the married life. Dico non nuptis & viduis: 
1. Cor. 7.  bonum est illis, si sic permaneant, sicut & ego. Qui sine uxore est, solicitus est quae Domini sunt, quomodo placeat Deo. Qui non iungit matrimonio virginem suam melius facit. And these virgins, be they which followed 
Apocal. 14.  Christ in this life and do so in heaven. High sunt qui cum mulieribus non sunt coinquinati. Virgins enim sunt. High sequuntur agnum quocunque ierit.  
This chastity could not so virginallie and perpetually be kept by the Priests of Moses' law being only of one tribe, the tribe of levi, and so could not be without marriage to keep a succession in that tribe, yet although their Sacrifices and serving God were then unperfect, in respect of those in the law of Christ, and they served not continually in the temple, and at the altar, as Christian Priests daily do, but by their turns and succeeding times, yet when their times and turns of serving in the temple came, they left their wifes a● 
Levit. 21. 1. par. 23. Luc. 1. Exod. 19  their country houses in their tribe, and they in Jerusalem during their time of sacrifice, and service there, performed it in holy chastity, even from thei● wives, And after knowledge of their wives, before they might serve at the altar, were to be sanctified: & ne appropinquetis uxoribus, was in some cases generally commanded. No Priest might marrya dishonest woman. Scortum & vile prostibulum non ducet uxorem, nec eam quae repudiata est a marito, quia consecratus est Deo suo, & panis propositionis offered: sit ergo sanctus, quia ego sanctus sum, Dominus, qui sanctifico vos.  
The high Priest might Marry none but a virgin. Virginem ducet uxorem. Neither was it lawful in that unperfect, figurative, and marrying law either for Priest or other even in need, not chaste, to eat things sacrificed, as in the race of David, and his company coming to Abimelech the high 
●. Reg. 21.  Priest for relief and succour, who having nothing to relieve them with, but the sacrificed bread, would not give it unto them, but first examining them, whether they had abstained from women, si mundi sunt pueri, maximè à mulieribus. And David answered they were. Et respondit Dauid Sacerdoti & dixit ei: & quidem si de mulieribus agetur, continuimus nos ab heri & nudius tertius, quando egrediebamur, & fuerint vasa puerorum Sancta. And the Priests which did eat this sacrificied bread, and other oblations were absent from their wives serving in the Tabernacle, and temple, at such ●imes in chastity. And S. Epiphanius saith, tha● 
●piphan. Haer. 79.  Moses himself the giver of that law, did ever after he was called to be a Profete, abstain from his wife, Postquam prophet avit moyses, non amplius co●●●●ctus est uxori, non amplius liberos genuit: habet enim vitam domino vacantem, vacare autem domino non potest, qui marits officio fungitur.  
Therefore seeing the Priests of the law though married, all ways when they went to serve in the temple were sanctified; and lived chaste, and the continual state of Serving God, especially in a more perfect law, doth continually require such purity, and chastity, of life, rightly doth S. Ambrose, and other holy learned Fathers, even from hence conclude by the law of God against this Article, that Christian Priests ever conversant in and executing their sacred offices, must live in perpetual chastity. Veteribus idcirco concessum est 
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. lovinian. c. 14. 19 Apol. ad Pamach. c. 3. 8. ad c. 1. ep. ad Tit. Paralip. cap. 23.  Levitis & Sacerdotibus uxores ad usum habere, quia multum tempus otio vacabant à ministerio, aut Sacerdotio. Multitudo enim erat Sacerdotum, & magna copia Lcuit arum, & unusquisque certo tempore seruiebat ceremonijs, secundum institutum David. Hic enim viginti & quatuor classes, constituit Sacerdotum, ut vicibus deseruirent. Vnde Abia octanam classem habuit, cuius vice Zacharias fungebatur sacerdotio, ita ut tempore quo, non illos contingebat deseruire altari, domorum suarum agerent curam. At ubi tempus imminebat ministerij, purificati aliquantis diebus accedebant ad templum offerre Deo. Yet these Priests continued a year together in this serving of God, never going to their wives, or houses: priscis temporibus 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 great that serving but in one place, it ever had thousand there, as the scripture witnesseth, assuring there were found in the time of David 38000. Levits, above 
P●ralip. cap. 23.  the age of 30. years appointed by their turns, to serve in the temple. Numer ati sunt Leuitae à triginta annis, & supra: & innenta sunt triginta octo millia virorum. Ex his electi sunt, & distributi in ministerium domus Domini viginti quatuor millia: praepositorum autem & judicum sex millia. Porro quatuor millia janitores: & totidem psaltes canentes Domino in organis. Et distribuit eos Dauid per vices filiorum Levi.  
This persuading these learned Fathers, that chastity was so generally requisite, exacted by the law of God, in so many thousand of Priests during the execution of their offices so long time together enduring, they conclude from hence by the law of God, that the Priests of the law of Christ far more perfect, and holy, 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 twelfth part of the people, as in that law, or the hundreth of true believers should live in perpetual chastity. Quanto magis 
Innocent. 1. Siric. & Ambros. supr.  his Sacerdotes & Levitae pudicitiam ex die ordinationis suae seruare debent, quibus vel sacerdotium vel ministerium sine successione est, nec praeterijt dies, qua vel à sacrificijs divinis vel à baptismatis officio vacent?  
The holy Fathers conclude the same necessity of chastity in Priests, from the words of S. Paul, how the unmarried man is free, and fit for the service of God. Qui sine uxore est, solicitus est quae 
1. Corinth. 7.  Domini sunt, quomodo placeat Deo. But the married otherwise. Qui autem cum uxore est, solicicus est quae sunt mundi, quomodo placeat uxori. And showeth the bond and debt between married people, to hinder their serving of God. Nol●●e staudare invicem, nisi forte ex consensu ad tempus, ut vacetis orationi. Therefore they conclude that Priests always 
Origen. ho●. 23. in number. hom. 4. in levitic. l. 8. contra Celsum Euseb. Caesar demonst. Euang. l. 1. c. 9 Siric. ep. 4. ad Episc. Africa c. 9 Hier. ad c. 1. ep. ad Tit. l. 1. contr. jovinian. c. 19  bound to the service of God, are always bound to chastity. Certum est quia impeditur sacrificium indesinens ijs, qui coniugalibus necessitatibus seruiunt. Vnde videtur mihi, quòd illius est solius offerre sacrificium indesinens, qui indesinenti & perpetuae se devouerit castitati.  
The perpetual and never ceasing Sacrifice among Christians requireth perpetual chastity in them, that offer it. And this to be so is ordained by the law of God. Diximus nuptias concedi in in Euangelio: sed tamen easdem in suo officio permanentes, praemia castitatis capere non posse. Quod si indignè accipiunt mariti, non mihi irascantur, sed scripturis sanctis, imò Episcopis, & Presbyteris & Diaconis, & universo choro sacerdotali & levitico, qui se noverunt hostias offerre non posse, si operi seruiant coniugali. Neither need we the consent of Fathers, and antiquity, in this exposition of the law of God, but only to insist upon the very words and letter of the scripture in the new testament, it is allowed by our Protestants, & both in the Greek and Latin text interpreted, and translated by their own Greek and Latin lexicons, and Dictionaryes, and comparing places one with an other, being their Rules and directions in expounding scripture, we find S. Paul to say, oportet Episcopum 
epist. ad Tit.  esse, A Bishop must be among other necessary proprieties, and conditions, continentem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which abstaineth and keepeth himself especially from haunting women, continent, chaste. So he saith in an other epistle: oportet Episcopuni esse a 
ep. 1. ad Tim. c. 3.  Bishop must among other laudable qualities, be pudicum, chaste, shamefast, honest. Thus our Protestant Lexicons and Dictionaries do transtate.  
And in the same place to contradict this Article in all he saith likewise of Deacons as of Bishops and Priests Diaconos similiter pudicos, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deacons must be likewise chaste, as Bishops, and Priests. And this he wittnesseth in both places, although the man now called to holy Orders was married before. As diverse were in that time, the pagan law, in the Empire especially, debarring the unmarried and wanting children to be heirs, being in force until it was taken away by Constantine the great and good 
Euseb. l. 4. de vit. Const. cap. 26.  Christian Emperor, as hard and wicked. Dura sanè contra infaecundos lex: quae illos tanquam scelus aliquod admisissent, gravi supplicio afficiebat.  
The Apostolical Fathers of this first age are witnesses against this Article in the canons ascribed to the Apostles, only such as were in inferior 
Can. Apost. 25.  orders were permitted to marry. Ex his, qui caelibes ad clerum pervenerunt; jubemus ut Lectores tantum & Cantores, si velint, nuptias contrahant. S. 
Ignat. epist. ad Anthioch. ep. ad Ephes. ep. ad Philadelphien.  Ignatius writeth of, and saluteth the holy college of Priests, in this time, in the Church of Antioch as in other places living in chastity, as also the Deacons did. Saluto sanctum praesbyterorum collegium, and placeth his predecessor S. Euodius Bishop there, among the holy Virgins.  
So did the Deacons also live in perpetual chastity, 
epist. ad Heron▪  as he exemplifieth in S. Heron, Deacon of Antioch to succeed him in his Episcopal dignity there. Teipsum castum custodi, ut Christi babitaculum, Templum Christi es, Spiritus es instrumentum. Tu introduces & educas posthac populum Domini qui ●st Antiochiae. Saluto sanctos Condiaconos tuos. He 
Epistol. ad Smyrnens.  which teacheth that preisthood is the highest dignity, Sac erdotium est omnium bonorum quae in hominibus sunt Apex: and their Sacrifice, the sacred body and blood of Christ, and they which offer it, and perform the other sacred functions, are to be most perfect, in the most holy estate: and virginity and chastity, are to be preferred before the married life uxores maritis subditae sint in timore Dei, 
Epistol ad Philadelph.  Virgin's Christo, in puritate, id quod praestantius est amplectentes, ut liberiùs divinam legem meditentur, virgins solum Christum in precibns vestris ante oculos habete, & patrem illius illuminatae à spiritu, must needs so much as he can, join them together in this most holy and sacred calling, as he doth.  
S. Clement assigneth such to be admitted to holy orders as are unmarried, or if married, never kept company with their wives, and if any such shall after his ordination have knowledge of his wife, though married before, he shall not be admitted to execute his sacred function, but only the inferior offices, as of the dorekeeper, and such. Ad 
Clem. Rom. epistol. 2.  Dominica ministeria tales eligantur, qui ante ordinationem suam coniuges suas non noverint. Quòd si post ordinationem ministro altaris contigerit proprium uxoris cubile invadere, sacrarij non intret limina, nec sacrificium portet, nec altare contingat, nec ad Dominici Corporis portationem accedat, nec aquam Sacerdotibus ad manus porrigat, nec urceum sive calicem ad altare ferat; sed ostia forinsecus claudat, & minora sectatur officia. He utterly disableth, in the name of the Apostles, that any Bishop▪ Priest, or Deacon unmarried at their consecration, should marry after. Episcopum & Presbyterum ac Diaconum dicimus 
Lib. constitut. Apost. c. 17.  unius uxoris debere constitut, sive vivant eorum uxores, sine decesserint: non licere autem eis qui post ordinationem sine uxore fuerint, ad nuptias transire. Where he expoundeth that saying of S. Paul of a Bishope or priest being husband of one wife, to be understood of such, before consecration, as Catholics now do against Protestants, as he also doth before in the second book of Apostolic 
Lib. 2. const. Apost. cap. 2.  constitutions.  
And to avoid all suspicion and occasion of breach of chastity in such persons, no woman alone without an other, and she a consecrated Diaconissa was permitted to come unto them. Sine 
Clem. lib. 2. const. Apost. cap. 30.  Diaconissa nulla mulier accedat ad Diaconum vel Episcopum. And this was not only taught by the Apostles, and Disciples of Christ, but practised also in themselves.  
Tertullian near the Apostles time, writeth, 
Tertull. l. de Monogomia.  that he could not find, that any of them but S. Peter only, was married. Petrum solum invenio maritum per socrum. Caeteros cum maritos non invenio, aut spadones intelligam necessè est, aut continentes. S. 
Ignant. epist. ad Philadelph.  Ignatius in some copies seemeth to hold that not only S. Peter, but S. Paul also and some others of the Apostles were married men, ut Petri & Pauli & aliorum Apostolorum, qui nuptijs operam dederunt. But in the most ancient Manuscripts of S. Ignatius, this is not found, and by the word aliorum, he neither doth, nor can mean by any copy in his own opinion, that all the other Apostles were married, for immediately before he proveth that S. john both the Evangelist and Baptist, were perpetual Virgins. Virgins solum Christum prae oculis habete, sicut joannes Baptista, sicut dilectissimus discipulus, qui in castitate de vita exierunt. And S. 
1. Chorinth. 7.  Paul for himself hath proved before, that he was either unmarried, or a widower then living in chastity. Dico non nuptis & viduis, bonum est illis, si sic permanserint sicut & ego. And S. Ignatius hath 
Ignat. epist. ad Philadelphen. supr●.  sufficiently before proved the chastity of clergy men, after there calling, whether Apostles, Bishops Priests, or Deacons, and in this very place delivereth in particular, that S. Euodius who succeeded S. Peter at Antioch, & S. Clement his Successor at Rome, and S. Timothy and S. Titus to whom S. Paul gave so strict charge before, of chaste clergy men, lived and died pure Virgins. And never denyeth, that either S. Peter or any other Apostle supposed by any man to have been married did forsake their wives, and lived in chastity, after they were called to be Apostles. Which both holy scriptures & fathers invincibly prove unto us.  
S. Peter speaketh in the name of all the Apostles, that they had forsaken all things, & followed Christ: Ecce nos reliquimus omnia & secuti sumus 
Matth. 19  te. And expected reward for so doing. Quid ergo erit nobis? Among all things forsaken for Christ, wives the most near and dear to married men among temporal matters, must needs be comprehended, if they or any of them were Married. And Christ himself so expoundeth that speech of S. Peter, putting wife uxorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the things which S. Peter, and the Apostles had forsaken for his service, and were therefore to receive eternal reward. Centuplum accipiet & vitam aeternam possidebit.  
So S. Hierome and other fathers expound this 
Hierom. l. 1. con. jovin. Apolog. ad Pammach. c. 8. Chrisost. hom. 33. in Gen. hom. 2. in job. Basil. de. ad Amph. c. 3 Epiphan. Her. 59 Euseb. pr●par. Euang. l. 9 c. 1. Porphir. & Herat. ib. Enseb. l. 1. c. 9 supr. c. 8. l. 3. c. 8.  scripture, assumpti in Apostolatum, relinquunt officium coniugale. Apostoli vel Virgins, vel post nuptias continentes. The like have the Greek Fathers S. Chrisostome, S. Basile, S. Epiphanius, Eusebius, and others: wittnessing not only that the Apostles lived thus in chastity, but among the jews the Essaei lived in chastity uxores non ducunt. And all that served in the temple remained in chastity, ubi nocte ac die Sacerdotes castè versantur, nunquam in templo vinum bibentes. All that writ of the lyves of the Apostles give testimony to this. So it was with the 7. Deacons, except Nicolaus that fell to wantonness. So of the Evangelists not Apostles, so of the 72. Disciples of Christ. So with all we find in Antiquities to have been Bishops Priests or Deacons in the universal world in this first Apostolic age, they were all either unmarried, or abstaining from their wives which they had before their conversion. We find the names and lives of very many such clergy men both in Greek and Latin Authors, we find not any one but such as lived and died in chastity, in any approved author. Their names and number are to great to be particularly remembered. It will be sufficient for this time and place to make mention only of them, which ruled in the chiefest Sees, and were a rule to the rest.  
To begin with Jerusalem when Christianity began 
Enseb. Caesar. Hist. Eccl. l. 4. cap. 5. Epiph. Her. 66 Abd. l. 6. Irenaeus in S. Io. Euang. Hieron. l. de Script. Eccl. in S. joanne. Philo. l. de laude su● gent. Hieron. l. de Eccles. Scriptor. in S. Marco Euangelista.  S. james, S. simeon, S. justus, renowned for purity and chastity. And after S. james and the Apostles death, S. john the Apostle, Evangelist and Virgin, ruled all the Churches of Asia until the end of this age, totus Asiae fundavit rexitque Ecclesias. The Church of Alexandria governed by S. Mark the Evangelist directed thither by S. Peter, S. Anizanus or Anianus or by some Ananus and Abilius in this time is renowned for chastity, and all religious conversation both by jews and Christians. In the commanding See of Antioch after S. Peter, who as before forsook his wife, & all, for the love of Christ, the pure and chaste remembered S. Euodius, and after him that great and most continent commender and advancer of virginity, and chastity S. Ignatius, governed until the end of this age. 
Ignat. epist. ad Tarsen.  He sufficiently, besides that is cited from him before, evidently testifieth that all Priests then lived in chastity, and so were bound to do: eas quae in virginitate degunt in pretio habete, velut Christi Sacerdotes: viduas in pudicitia permanentes, ut altare Dei. The See of Rome is confessed even by Protestants to have been the highest Rule in the whole Latin Church, and all this west part of the world. Yet we find none but professors of chastity there, S. Peter, S. Linus, S. Cletus and S. Clement in this time. Of S. Peter I have said before, which will also testify for S. Linus, which was his next Successor both in dignity, and holy chastity, as that Church, place, and time then required, and the miraculous sanctity of his life, casting out devils and raising the dead prove, with his consecrating of many chaste Priests and Bishops, and decreeing, that no woman might unuealed 
Dam. Pontif. in S. Lin. vita S. Lini in Breviar. die 23. Septemb. Rib. Barnes l. de vit. ●ont. Rom. in Lin.  enter the Church, so honouring and maintaining chastity, as both Catholics and Protestants confess Linus presbyteros 18. & Episcopos 11. sacris initiavit. Mulierem nisi velato capite ingredi templum prohibuit, mortuos suscitavit.  
S. Cletus likewise after him lived in the same 
Damas'. Rab. Barnes sup. in Cleto vit. eius in Breviar. April. 26.  manner, and ordained 25. Priests in such order as S. Peter had directed to be professors of chastity, as is proved before, this both Catholics and Protestants acknowledge. Is expraecepto Principis Apostolorum in urbe viginti quinque presbyteros ordinavit.  
Of S. Clement his chastity I have spoken before from S. Ignatius, putting him in his catalogue 
Ignat. epist. ad Trallian. epist. ad Mar. Cassobolit.  of chaste Virgins, and styling him most blessed Clement the scholar of S. Peter and S. Paul, Beatissimus Clemens Petri & Pauli auditor, who taught him and all such their scholars and Disciples priestly chastity as before, and as S. Clement himself is a witness from S. Peter's own words, the chastity of S. Clement was one of the motives which caused S. Peter to design him to that great 
Clem. epist. 1. S. Petrus ib.  pastoral dignity. Quem prae caeteris expertus sum Deum colentem, homines diligentem, castum etc. This holy chaste Pope is further witness, that his Master S. Peter did give him power, and charge to send such worthy Bishops, where S. Peter had not ordained the like before. Episcopos per singulas civitates, 
Clem. epist. ●. supr.  quibus ille non miserat perdoctos & prudentes sicut serpents, simplicesque sicut columbas iuxta Domini praeceptionem mi●tere praecepit, quod facere inchoavimus, & domino opem ferente fa●turi sumus. And expressly nameth France, Spain, Germany, Italy, and sufficiently proveth the same of this our great Britain, and other country's in this part of the world. Aliquos ad Gallias, Hispaniasque mittemus, & quosdam ad Germaniam & Italiam, atque ad ●eliquas gentes dirigere cupimus.  
These other nations in these parts besides Italy Germany Spain and France must needs include Britain also. And to omit other nations here remembered, we find both in our own and the historians and Annals of Gallia now France, that this virginal Bishop and Pope, by direction of that his chaste Master and predecessor S. Peter sent very many such chaste Bishops with such their Priest, and Deacons thither. Anno gratiae 94. Clemens 
Mat. Westm. chron. an. 94. Antiquit. Eccl. mult. in Gallia. Guliel. Eisengren. centen. 1. part. 4. dist. 3. Gregor. Turon. Hist. Fran corum l. 1. Hincmar. ep. ad Carol. Magn. Imper. Marty●ol. Rom. usuard. Ado. Bed & alij.  Romanae Sedis Episcopus ad locandum in Gallijs fidei fundamentum industrios ac magnificos viros destinavit. Parisiensibus Dionysium, Siluanectensibus Nicasium, Ebroicensibus Taurinum, Arelatensibus Trophinium, Narbonensibus Paulum, Tholesensibus Saturninum, Aramicis Astremonium, Lemovicensibus Martialem, Turonicis Gratianum, Cenomannicis julianum, Beluacensibus Lucianum, Ambianensibus Firmium, Lugdunensibus Photinum. Per quos innumera multitudo hominum ab Idolorum cultura recessit.  
Many more holy Bishops with their Priests and Deacons are remembered in the Annals of France to have preached therein this time. And not the least suspicion left in any antiquity, but they all lived perpetually in chastity. And they which have left any thing written behind them, that is still extant, as S. Martial, and S. Diony●ius the Areopagite converted by S. Paul testify so much for themselves and the rest both in France or wheresoever in this time. S. Martial making the priestly 
Martial epist. ad Burdega●. cap. 3. Epist ad Tolof. c. 9 c. 8.  life and state most excellent of all others, teacheth us plainly that the vidual life is better than marriage, and that of Virgins most perfect like to that of Angels. Vltra hunc (matrimonij) gradum homini licitè concessum, viduitatem in praemio maiori constituit Dominus. Sed & t●rtium excellentem gradum honestatisin virginitate demonstravit nobis perfectum, & per omnia similem angelicae dignitati. And he thought the chaste life to be so fit, & requisite for the more perfect serving of God, that even princes then, & not only clergy men embraced it to that holy end. So he writeth of the Queen or Princess Valeria, though espoused, how she had professed virginity by his preaching Virgo Valeria Sponsa Regis caelestis per meam praedicationem virginitatem mentis & corporis Deo devouerat. And of King or Prince Stephen: pro suavitate praemij futuri illectus, copulam carnalium nuptiarum deuitauerit per meam praedicationem: quatenus liberior Deo famulari possit.  
S. Dionysius is most plain in this matter, and 
Dionies. Areopag. Eccl. Hier. c. 6. ep. ad Gain. & alibi,  setteth down the very manner how chastity was professed before the Bishops, in that time, and how that such in respect of others were chiefly called Therapentae, cultores, the perfect worshippers of God, even by the Apostles themselves, Sancti praeceptores nostri divinis eos appellationibus sunt prosecuti. So both he and they must needs teach, that Bishops, Priests, and Deacons ever conversant about most sacred things, were to live in chastity. So we 
Sim. Metaphrast. die 29. junij.  must needs say of Britain: first because we find that S. Peter admitting only men of chastity to thes holy Orders, as before, did first, consecrate our first Bishop's Priests and Deacons here, Apud Britannos Ecclesias constituit, Episcoposque & Praesbyteros & Diaconos ordinavit. Secondly if any were wanting after, they were, as before, supplied by S. Clement, only allowing such to those sacred offices. Thirdly, all those whose names be preserved to have been Bishops, in, or of this nation, as S. Aristobulus, S. Mansuetus, S. Beatus, S. joseph son of S. joseph of Aramathia which buried Christ, and some others by some writers, are so remembered by the Antiquities where we find, that there is not the least suspicion but they continually lived in virginal or chastelife. If this Aristobulus was the same which Metaphrastes 
Metaphrast. die 26. junij. Mat. 8. Marc. 1. Luc. 4. Gulielm. Eisengren. centenar. 1. part. 1. dist. 3. Petr. de Natal. l. 11. Anton. Democh. l. 2. c●nt. Caluin. Arn. Merman. Theatr. convers. gent. in metensib. Martyrolog. Rom. Bed. usuard. & Molan. die 9 Maij Guliel. Eisengren. centen. 2. part. 5. Annal. Helueth. Antiquit. Eccl. Constant. Baron. an. in mart. Rom. 9 Maij. Theatre of great Britain l. 6. Antiquitat. Glaston. manuscript.  writeth, to have been Father in law to S. Peter, the scripture wittnesseth his wife remained in jury so fare distant from him in Britain, if she lived so long.  
S. Mansuetus lived a collegiall life with only Priests, and clergy men, no women with them, and was consecrated by S. Peter the Apostle, having before forsaken country, kindred very noble ex nobili prognatus familia, men, women and all for the love of Christ. S. Beatus of noble birth here in Btitayne, both by Catholic & Protestant Antiquaries forsook all, and went to Rome and there with an other Britain whose name is not perfectly remembered, one calleth him Achates, was consecrated, and was so chaste, that except when he preached he seldom or never saw women one or other, living a solitary single Eremitical life.  
Of S. joseph son of S. joseph said in the oldest monuments and antiquities of that holy company to have been miraculously by Christ himself consecrated, or at the least elected and designed a Bishop, and the rest of that sacred company, Priests, Deacons, or whatsoever, it is most evident they lived, and died in perpetual chastity, in the Island Aualan, all Antiquaries, Catholics and Protestants confess, that King Aruiragus gave the place only to those holy men, it was to them only confirmed by the two next following Kings Marius and Goillus, celles were made only for 
Tab. fix. Gul. Malmesbur. l. de Aut. Caenobij Glaston. Capgr. Catal. Sanct. in S. joseph Aramath. & S. Patricio. jacob. Genuen. in ijsdem. joh. Bal. l. de Script. cent. 1. in S. joseph. Aramathien: joh. Leland. assertion. Arthurij. Godnyn. Theatre of great Brit. l. 6. Caius l. antiq. accadem. Cantabrigien. Stowe Hist. Romans Charta Regis Hen. 2 & aliorum Reg. Socrat. Hist. Ec●l. l. 1. cap. 8.  them, there they lived alone, they left no children, or posterity after them, and the place of habitation was so desert, 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 den for wild beasts. 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 Apostolic age and writers, and all warrant in religion, to conclude that the doctrine of this article is false: that Bishops, Priests and Deacons may lawfully marry at their own discretion. And very vainly our Protestants singularily allege, for their defence from Socrates the historian, that Paphnutius dissuaded the Fathers of the first Nicen council, not to decree that Bishops, Priests, and Deacons might not keep company with their wives, which they had married when they were lay men: ut qui essent sacris initiati, sicut Episcopi, Presbiteri, Diaconi, cum uxoribus, quas cum erant Laici, in matrimonium duxissent, minimè dormirent. But it should suffice, that they which were unmarried when they were called to the clergy, should according to the old tradition of the Church abstain afterward from marriage: ut qui in clerum ante ascripti erant, quam duxissent uxores, high secundum veterem Ecclesiae traditionem, deinceps à nuptijs seabstinerent. For here the marriage of such men, and this Article, is plainly condemned by their own Author, and the old Apostolic tradition in the Church.  
And this is confirmed by above 200. Later Bishops 
Episc. Gr●●. 227. in can. Trullen. can. 6.  of the Greek Church itself, testifying it was the doctrine and tradition of the Apostles, that among those of the clergy none but Lectours and Singers might marry, and they accordingly decree, that no Subdeacon, Deacon or Priest may marry, and if he should he must be deposed. Quoniam in Apostolicis Canoibus 〈◊〉 est, torum qui non ductâ uxore, in clerum promoventur, solos lectores & cantores uxorem posse ducere: & nos hoc servants, decernimus, ut deinceps nulli penitus Hypodiacono, vel Diacono, vel Presbytero post sui ordinationem, coningium contrahere liceat: Si autem hoc facere ausus fuerit, deponatur. And this is their use and practise to thes days.  
The other clause of Paphnutius opinion, about Bishops, Priests, and Deacons married before their consecration, not to be barred from such their former wives, married unto them when they were lay men, by any express law to be made by that council, if it be truly related, nothing concerneth this article, only speaking of Marriage of such men after holy Orders taken, and not when they were lay men. Yet that citation of Sacrates in this point wanteth not suspicion of untruth. For the same Socrates speaking upon his own certain 
Socrat. Hist. Eccl. l. 5. cap. 21.  knowledge, affirmeth it was the received custom in Thessalia, Macedonia, and other parts of the Greek Church, that if a clergy man kept company with his wife, that he had married when he was a lay man, he was to be degraded. Ipse in Thessalia consuetudinem iwaluisse novi, ut ibi qui clericus sit, si cum uxore, quam eum esset Laicus ducebat, post quam clericus factus sit, dormierit, clericatu abdieatus sit, eadem consuetudo etiam Thessalonicae, & in ●acedonia, & in Hellade seruatur. And saith, that all the renowned Priests and Bishops also in the east abstain from such wives. Omnes illustres presbyteri in Oriente, & Episcopi etiam, ab uxoribus abstinent.  
And he confesseth, that the abstaining of clergy 
Socrat. Hist. Eccl. l. 1. c. 8. supr.  men from the●● formerly married wives, when they were lay 〈◊〉 was so religious, just, and necessary, in the judgement of the whole general council, that they determined to make a decree and canon thereof: visum erat Episcopis legem in Ecclesiam introducere: ut qui essent sacris initiati, sicut Episcopi, Presbiteri & Diaconi, cum uxoribus, quas cum erant Laici, in matrimonium duxissent, minimè dormirent. And it seemeth by the Arabike 
Concil. Ni●. can. 78. Arabico.  copy of that council▪ that this or the equivalent law and decree was then made: si uxorem duxit, & adhuc uxor vivit, & cum eo habitat, debet imponi duplex panitentia. Idem seruandum de Diacono.  
And the third of those canons of this council which both Catholics and Protestants commonly receive, forbiddeth all Bishops, Priests, Deacons, 
Concil. Nic. can. 3.  and clergy men to dwell with any woman, but their mother, sister, grandmother, or Aunt, sister to their father or mother. Nisi fortè matter aut Soror aut avia, aut amita, aut matertera sit. And the second council of Arles held about the same time, in the days of S. Sylvester Pope, and Constantine Emperor, plainly forbiddeth all cohabitation or meeting with wives married before, under pain of excommunication. Si quis de clericis à gradu 
Concil. Arel. 2. can. 3.  Diaconatus in solatio suo mulierem praeter aviam, matrem, sororem, filiam neptem, vel conversam secum uxorem habere praesumpserit, à communione aliena● habeatur. Here the wife married before except conversa professing chastity as the husband now doth, is forbidden his company, and he from her, and most plainly in the canon before, a married man is disabled to be a Priest, except promising and professing chastity. Assumi ad Sacerdotium non potest, in vinculo coniugij constitutus, nisifuerit promissa conversio. In this council our Archbishop 
Const. Magn. epist. Eccles. Socrat. Hist. Eccl. l. 1. c. 6.  of London Restitutus, was present, and subscribed unto it for this Kingdom, which with France where this council was kept, Spain, Italy, and other country's of the west presently received the Nicen council.  
Eusebius Caesariensis present at the council of 
Euseb. demonst. Euang. l. 1. c. 9  Nice, and writing after it, is plain that married men receiving holy Orders were bound to chastity. Oportere dicit sermo diviws, Episcopum unius uxoris virum esse. Veruntamen eos, qui sacrati sint, atque in Dei ministerio cultuque occupati; continere deinceps seipsos à commercio uxoris decet. And S. Epiphanius also a graecian and living at that time, and writing in that age, testifieth plainly, that the holy Church of God, where the canons were sincerely kept, did admit none to be either Bishop, Priest, Deacon or Subdeacon but such, as abstained from their wives if married before, or in single and chaste life. And if it was otherwise used in any place wheresoever, it was an abuse, this being the custom of the Church directed by the holy ghost ever from the beginning, that Ecclesiastical men, married, or not married should ever live in chastity. Adhuc viventem & liberos gignentem 
Epiph. Hae●. 29. & in compendiar.  unius uxoris virum non suscipit sancta Dei Ecclesia, sed eum qui se ab una continuit, aut in viduitate vixit, Diaconum & Presbiterum, & Episcopum & Hypodiaconum: maximè ubi 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 sanctum bene disposita videns, statuit apparare, ut cultus divini indistracti Deo perficerentur. And he maketh this a commandment in scripture. Si populo praecipit 
●. Cor. 7.  Sanctus Apostolus, dicens, ut ad tempus vacent orationi: quanto magis Sacerdoti idem praecipit? ut indistractus sit, inquam, ad vacandum secundum Deum Sacerdotio, quod in spiritualibus necessitatibus ac usibus perficitur.  
But if we should allow, which these holy Fathers both of the Greek & Latin Church would not do, that the chastity of Bishops, Priests, and Deacons is not commanded in scriptures, but that the scriptures only commend it for the more perfect and better duly to execute those sacred functions, as all both Catholics and Protestants agree, it is without question, that the universal Church of Christ hath even by these Protestants most religiously decreed, and commanded Ecclesiastical men to live in chastity. And they contradict and condemn themselves herein, in their next article 
Prof. Artic. ●4.  but one in these words: whosoever through his private judgement, willingly and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the word of God, and be ordained and approved by common authority, aught to be rebuked openly, as he that offendeth against the common order ●● the Church.  
Therefore the continent and chaste life, and profession of the Clergy being confessed by all both Catholics, and Protestants; not to be repugnant to the word of God, but most conformable unto it: And both commanded, generally received, approved 
Covel. Exam. p. 64. 65. 114. field pag. 138. l. 3. cap. 29. Middleton. Papiston. p. 134.  and practised, not only by all commanding chief Churches, but through out the whole Catholic world; must needs be maintained. And our Protestants confessing this, and with privilege writing, the ancient Fathers so receiving it from them, that went before them, taught; That vows of chastity, and single life in Priests, is to be observed by tradition: The doctrine taught in the article cannot be true, nor the liberty therein allowed, lawful, but wantonly licentious, and damnable.   

THE XXV. CHAPTER.  
the 33. 34. Articles examined, an in whatsoever repugnant to the doctrine of the Church of Rome, thus condemned.  
THeir 33. next article entitled, of excommunicate persons, how they are to be avoided, containeth nothing contrary to the doctrine or practice of the Church of Rome, as is manifest in these the very words thereof. That person, which by open denunciation of the Church, is rightly cut of from the unity of the Church, and excommunicate, aught to be taken of the whole multitude of the faithful, as an heathen and publican, until he be openly reconciled by penance, and received into the Church by a judge, that hath authority thereto.  
Therefore I pass it over, and come to the next 34. article, entitled: 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 utterly like: for at all times they have been diverse, & changed according to the diversity of country's, times, and men's manners, So that nothing be ordained against God's word. Whosoever through his private judgement, willingly and purposely doth openly break the traditions, and ceremonies of the Church, which be not repugnant to the word of God, and be ordained and approved by common authority, aught to be rebuked openly, that others may fear to do the like, as he that offendeth against the common order of the Church, and hurteth the authority of the magistrate, and woundeth the consciences of the weak brethren.  
Hitherto this article seemeth to have little or no opposition to the Church of Rome, but it may be passed over with silence. The rest of it immediately thus followeth. Every particular and national Church hath authority to ordain, change, and abolish ceremonies, orrites of the Church ordained only by man's authority, So that all things be done to edifying.  
This clause is evidently false and profane in itself, for making every particular Church, many thousands such being in the world, to be supreme judge & sentencer, not only to ordain, change, & abolish ceremonies, and rites of the universal Catholic Church, but to have overruling authority to decree and command, what is fit, or fittest for edification, taketh away all possible hope of edification, and bringeth most certain destruction, confusion, and desolation, by making so many thousands of Supreme judges in these doubts, as there be particular Churches, which is a thing most foolish and irreligious to affirm, and impossible to be acted. Further it is directly opposite & repugnant to their own 19 and 20. articles before of the Church and authority thereof. In the 19 article they teach that all particular Churches even the chiefest have erred not only in their living & manner of ceremonies, but also in matters of faith.  
Therefore by these Protestants, we may neither admit so many, or any one such erring, & false judge in such things. Neither by their doctrine may we stand, to the censure of any particular national Church, but only of the one Catholic militant Church of Christ, which as it is ever by that article of our Creed, I believe the holy Catholic 
Artic. 19  Church, holy and unspotted from error, so by these men in the same article it is thus assigned to be our only true judge in these affairs. The visible Churcb of Christ is a congregation of faithful men, in the which the pure word of God is preached, and the Sacraments be daily ministered, according to Christ's ordinance, in all those things, that of necessity, are requisite to the same.  
And in their next article of the same one only Church, thus they decree, in these words: of the authority of the Church. The Church hath power to decrecrites, or ceremonies, and authority in Controversies of faith. And their best writers have published with their common and best allowance, this sentence in this Question. The primative Counsels have condemned 
Covell. Mod. exam. p. 65.  them as heretics, only for being stiffly obstinate in this kind, of denying the ceremonies of the Church. They exemplify thus in Aerius: Aerius 
Field l. 3. cap. 29▪ pag. 138. Covel. exam. pag.  condemned the custom of the Church. For this his rash and inconfiderate boldness, in condemnig the universal Church of Christ, was justly condemned.  
The custom ceremony and tradition which this heretic denied, and was therefore by these men, justly condemned, was as they confess, naming the dead at the altar, 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 proved thereby, as they likewise have pretended for all other things, which their Articles before have rejected, both in Sacraments and other doctrines, and customs, which I have proved against them, and do leave them as alterable ceremonies, upon that feeble and vain pretence. Under this pretence they have taken away all our Missals, or orders of holy Mass, used in all Churches, with their religious ceremony from the Apostles time, as I have proved before. So they have done by all rituals, and ceremonials, about the ministering the 
Communion Book, and Book of Consecrat. of King Edu. 6. Franc. Mason and the Prot. of their consecrat. in Mat. Parker. Prot. art▪ 36 infra. Stat. in parlamento. an. 2. Eduardi 6.  holy▪ Sacraments and brought in their places the childish and womanly devices of a named communion book by young King Eduard 6. and Queen Elizabeth, and an other named and styled by them, The form, and manner, of making and consecrating Bishops, Priests, and Deacons, quite omitting all other orders ever used in all Churches from Christ's time, and these fashions never used before by their own confession by any Christian Britan's, saxons, French, or others in this Kingdom, or all the world, but, to use their own words, in these articles, lately set fourth in the time of Eduard the sixth, and confirmed at the same time by authority of Parliament, the second year of the aforenamed King Edward. He then being about eleven years old, a fare to young censurer, judge, and condemner of all Churches with their holy, universally received ceremonies, to bring in so strange and childish an Innovation. We are assured by the Apostolic men of this first age, and others, that even from the Apostles, there were many particular ceremonies delivered to be immutably used in all Churches.  
Thus S. Clement, and S. Dionysius the Areopagite, 
Clem. Rom. Apost. const. lib. 8. cap. 29. Dion. Areop. Ecclesiastic. Hierarc. c. 2.  with diverse others deliver of hallowing oil and water to heal diseases, drive away devils, and and like effects setting down the very manner how to sanctify 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 aquam, & oleum, ex nomine eius qui obtulit, & tribue ei vim sanandi & depellendi morbum, fugandi daemons, expellendi insidias, per Christum spem nostram. And by Apostolic 
Alexander Pap. 1. epistol. omnes orth.  authority command those ceremonies especially of holy water, to be perpetually used by Priests in all Churches, aquam sale conspersam populis benedicimus, ut ea cuncti aspersi sanctificentur & purificentur, Quod & omnibus Sacerdotibus faciendum esse mandamus. So ancient was this holy ceremony of sanctifying water and salt, so continual general and inviolable, which our Protestants themselves thus acknowledge. Alexander Romanus aquam admixto 
Robert. Barn. l. de vit. Pont. Roman. in Alexandro 1.  sale precibus benedicendam, eamque & in templo, & domi ad Satanam propellendum, & ad peccata tollenda, seruari iussit.  
So it was in hallowing the water of baptism, S. Clement and others delivering the very manner thereof▪ deprecetur Sacerdos instant baptismo. Et dicet: 
Clem. const. Apost. l. 7. ca 43 & l. 8. c. 35.  Aspice è Coelo & sanctifica hanc aquam: tribue gratiam & vim, & qui baptizatur secundum mandatum Christi, cum eo crucifixus, commortuus, consepultus & consufutatus sit, in adoptionem, quae in eo fit, ut mortuus quidem sit peccato, vivat autem iustitiae. There he delivereth 
Cap. 42.  also, the form, and order, of hallowing Chrism to anoint the baptised. Benedicitur oleum à Sacerdote in remissionem peccatorum.  
There he delivereth the abrenuntiation which was made before baptism. Abrenuntiatio sathanae 
Cap. 41.  & operibus eius, pompis, cultui, Angelis, & machinationibus eius, & omnibus quae subipso sunt. He delivereth 
Cap. 23. ep. 3. const. Apost. l. 3. c. 16. 10. justinus quaes. 137. Missa. S. Marci. Clem. const. Apost. l. 8. c. 12 Ciprianus ep. 63. Miss. S. jacob. Alexand. 1. ep. 1. justin. 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. eucharist. apud Burchar. l. 1. cap. 27. Pius r. apud eund l. 5. c. 47 l. 3. c. 72. Tom. 1 conc. etc. Clem. can. Apost. 72. ep. 2.  the anointing of the baptised, unges oleo sancto caput eorum, qui baptizantur, sive viri sint, sive mulieres. It was Dominica Traditio, the Tradition even 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, ut calix qui in commemorationem eius offertur, mixtus vino offeratur. The Apostolic writers of this age assure us, there were altars, and they consecrated, to consecrate and offer upon them, the blessed and perpetual sacrifice of Christ's body and blood, and how they were consecrated as now they are, with holy oil. Divini altaris consecrationem sanctissimorum mysteriorum lex sacratissimi unguenti castissimis infusionibus perficit. And deliver the very manner with incense and other ceremonies, Pontifex ubi orationem sanctam super divinum altare peregit, ex ipso incensum adolere inchoans, omnem plani ambitum circuit. Demum ad sanctum altare iterum rediens, psalmorum incipiens melos. Qui verò ipsius ordinis praecipui sunt, unà cum Sacerdotibus sanctum panem & benedictionis calicem sanctis altaribus imponunt. So they writ of chalices, patens, and veals hallowed: vas aureum, vel argenteum, vel velum sanctificatum nemo amplius in suum usum convertat, hoc enim fit contra ius, & contra leges.  
So of the holy vestments of Bishops, Priests, Deacons, Subdeacons', and others of the Clergy: Sacris induti vestimentis. So our Protestants themselves 
Clem. ep. 2. Anac. ep. 1. Robert. Barnes l. de vit. Pontif Rom. in Anacle●o.  confess: Anacletus, Sacerdotem sacrificaturum, ministros vestibus sacris indutos, contests & custodes sibi adhibere ordinavit. Episcopus verò ut plures ministros sibi in sacris faciendis adiungat. I have spoken of diverse others before, and shall remember more in the 36. of consecration of Bishops, and ministers, hereafter.  
And our ancient monuments are witnesses, that as other nations, so all the Churches of Britain did in the Britan's time, receive and follow these manners, and ceremonies even by authority of the Roman Church. Omnes Britannicae Ecclesiae modum, 
Manuscr. of't. in vit. S. Davidis. Capgr. Catal. in eodem.  & regulam Romana authoritate acceperunt. Therefore most certain it is, that every particular and national Church, hath not, against this article, authority to ordain, change and abolish such ceremonies or rites of the Church as the Protestants of England have done.   

THE XXVI. CHAPTER.  
The 35. 36. articles, entitled, of homilies, and of consecration of Bishops, and ministers, thus examined and condemned.  
THeir next 35. article entitled of homilies, doth only receive and allow to be read, in their Protestant Church 2. Books of homilies, one set fourth in the time of King Eduard the sixth, the other in the beginning of Queen Elizabeth her Reign. Of which the reader may easily give censure, according to that is said and proved in the former articles, for wherein soever either of those 2. books, any homily, in them, on any part point or doctrine in any one of them all doth differ from the first Apostolic Catholic true doctrine invincibly proved before, those books, homilies, parcels, or assertions of them, are utterly to be rejected and renounced. Which the very times themselves of their publication, the condemned erroneous days of that King, and Queen, and their Protestant composers, and publishers, likewise condemned for their false teaching, and writing do manifest unto us.  
Their 36. article, of Consecration of Bishops, and ministers, is thus. The book of consecration of Archbishops, and Bishops; and ordering of Priests, and Deacons, lately set for the in the time of Edward the sixth, and confirmed at the same time by authority of parliament, doth contain all things necessary, to such consecration, and ordering, neither hath it any thing, that of itself is superstitious, or . And therefore whosoever are consecrated or ordered according to the rites of that book, since the second year of the a forenamed King Edward, unto this time, or here after shall be consecrated, 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 every part thereof is fully confuted before, in my Examination of their 23. Article entitled of ministering in the congregation. Where I have demonstratively proved, that they neither have any true lawful jurisdiction, or ordination, among them.  
But to do a work of Supererogation in this so much concerning the standing or overthrow of our Protestants whole religion quite overthrown by this one dispute if they have no rightly, orderly and lawfully consecrated Bishops, Priests or Deacons I further thus demonstrate. First then if the decree of this Article, as they term it, were to be accepted, and received for a just and lawful decree, yet the first Protestant Bishops, Priests, and Deacons in Queen Elizabeth her time, from which all that now be in England, or have been since then, cannot be said to be rightly orderly and lawfully consecrated and ordered by this very Article itself. For that supposed book of King Edward the sixth, being abrogated, and taken away by Queen mary's laws, and not afterward received by the Protestant laws of Queen Elizabeth, until in thes Articles in the year of Christ 
Book of Articl. an. 1562.  1562. as their date is, Queen Elizabeth beginning her Reign on the 17. day of November in the year 1558. all their first pretended Bishops, Priests, and Deacons, must needs be unrightly, unorderly, and unlawfully made, though by that book of King Eduard: because there was no Protestant Right, Order, or law, to make or admit any into such places by that book not approved, or allowed by any Protestant Right, Order or law, all that time. Again the first Protestant consecration, or admittance of any, to be a Bishop by that book, or order in Queen Elizabeth her Reign; 
Franc. Mason. of consecreate. Registr. Matt. Parkeri. Butler ep. de consecrat. ministr. Su●cl. ag. D. Kell. pag. 5.  was on the 17. day of December, in her second year, as they pretend from their Register of Matthew Parker. But their own both private and public Authorities prove, that both Matthew Parker their first Protestant Archbishop, and others were received, and allowed for Archbishops and Bishops long before that time. Franci● 
Franc. Godwin cattle. of Bishops in Durham 58. Cutberth Tunstoll.  Godwyn a Bishop among them saith, Matthew Parker was Archbishop of Canterbury in the month of july before, about 6. Months before their first pretended consecration one the 17. of December.  
Stow their historian then living and writing 
Stow Histor. in Queen Elizab. an. eius 1.  testifieth, that the same Matthew Parker, Barlowe, Scorie, and Grindall were allowed and received for Bishops in the month of August the 9 day in public solemnities. The public Injunctions 
Injunction: Elizab. Regin. ●n. 1. Regin. Iniunct 8. 28. 30. 51 53.  of that Queen styled, Injunctions given by the Q●eenes Majesty, Anno Domini 1559. the first of the Reign of our Sovereign lady Queen Elizaheth, prove the same in diverse Injunctions. No man can say thes were only Bishops Elect, and not perfectly allowed, or admitted for true Bishops. For by the 
Statut. an. 25 Henr. 8. an. 1. Elizab. c. 1.  statute of King Henry 8. an. 25. revived by Queen Elizabeth in her first parliament anno 1. cap. 1. consecration must be within twenty days of election. And their common consent in their great 
Theatre of great Brit. l. 9 cap. 24. col. 20.  Theatre is, that they were completely allowed Bishops, consecrated (as they term that allowance many months before. D. Parker was consecrated Archbishop of Canterbury, and of york D. Young in stead of Heath, who refused the oath, and so of others. Then went forth commissioners to suppress those monasteries restored by Queen Mary & to cast out Images 
holinsh. hist. of Engl. an. 1. Elizabeth. Iniunct. of Q. Elizab. Iniunct. 23.  set up in Cburches. So hath Hollinshed, with others, So in that Queen's pulike Injunctions.  
Thes commissions and commissioners being thus after those Protestant Bishops made or allowed went out so soon, that as their histories confess, the religious houses were suppressed, Protestant ministers were put into westminster in place of monks, all Church Images were pulled 
Stowe and howes histor. in an. 1. of Q. Elizab.  down and to speak in their own words, on the even of S. Bartholomew, the day and the morrow after▪ were burned in Paul's Church yard, Cheap, and diverse other places of the city of London, all the Rood, and other Images of the Churches, in some places the copes, vestments, altar , books, banners, Sepulchers, and rood lofts were burned. The very Injunctions 
Iniunct. 8. 30. 51.  testify, that there were completely received for Bishops diverse months before that 17. day of December both in the See of Conterburie, york and in the other Dioceses, with ample and full Episcopal power. Therefore thes pretended Bishops could not possibly be made but only by a womanly presumed vain, and frustrate authority, in such things. Neither could any Register called Parker's Register be so termed, except he had been accepted and reputed for Archbishop before.  
And all the first Protestant citers of this Register, whether Matthew Parker himself, as it is alleged in his book styled Antiquitates Britannicae 
Antiquitat. Brit. Hanoviae 1605. Butler ep. de consec. minist. Sutcliffe contr. Kell. Godw cattle. of Bish. canterbur. in Mat. Parker. & alijs. Franc. Mason book of cons. etc.  as Doctor Butler, Doctor Sutclisse, their Bishop Godwyn, and Frauncys Mason, do differ one from an other, in citing thereof. And whereas the printed Book of Parkers Antiquitates Britannicae is the first that mentioneth any such pretended consecration of him, and the rest, and the others seem to borrow this from thence: In the old manuscript of that book which I have seen and diligently examined, there is not any mention or memory at all, of any such Register, or consecration of either Matthew Parker or any one of those pretended Protestant Bishops, as the obtruded Register speaketh of. Neither was there any one of the pretended consecratours of Matthew Parker, from whom all the rest do claim ordination, a true and lawful Bishop, by Protestant proceed. Thes they name unto us: william Barlowe, 
Franc. Mason book of consecrat. pag. 127.  john Scory, Miles Coverdale, john Hodgeskins, by these Matthew Parker was consecrated Archbishop of Canterbury the sevententh day of December, in the year 1559.  
Two of thes 4. namely Coverdale, and Hodgeskins, were never allowed for Bishops in all Queen Elizabeth her time, as the same pretended Register, the printed Antiquitates Britannicae, Godwyne, Mason, and others of them confess, confessing also that the other two were but Bishops elect, Barlowe elect of Chichester, Scory elect of Hereford. But all men grant both Catholics and Protestants, that men only elect Bishops, not consecrated, or admitted, cannot consecrate Bishops much less an Archbishop Metropolitan. And Scory had been adjudged before publicly to be no Bishop. And Barlowe if he had been a true Bishop, neither would, nor could in his own judgement consecrate a Bishop. For as thes men acknowledge both this Barlowe and Coverdale also held this horrible opinion against Episcopal Order.  
The names of blasphemy against the Lord, and hi● 
Barlowe and Coverdale apud Bal. l. Image of both Church.  Christ. What else is Pope, Patriarch, Metropolitan, primate Archbishop, Diocesan and such like, but very names of blasphemy? Here is not one true consecratour. Yet thes men in their pretended ordination of Bishops necessarily require to the admitting o● any such Bishop, especially an Archbishop, bot● the presence & concurrence of a lawful true Archbishop and others such Bishops as their own pretended 
Prot. form and manner of making Bishops Priests and minist. Ti●ul. consecrat. of Bishops in praefat.  Rite and book of consecrating Bishops doth thus plainly express: Then the Archbishop and Bishops sent, shall lay their hands, upon the head of the elected Bishop, the Archbishop saying. Take the holy ghost, etc. And it proveth further in these words, It is evident unto all men diligently reading holy scripture, and ancient Authors, that from the Apostles time, there have been thes orders of ministers in Christ's Church, Bishops, Priests, and Deacons. Therefore to the intent thes Orders should be continued, a●d reverently used in the Church of England it is requisite, that no man, not being at this present, Bishop, Priest, nor Deacon, shall execute any of them, except he be called, tried, examined and admitted, according to the form hereafter following. Which is that book of King Edward the sixth received in this article and approved by their greatest warrants, parliament, Prince's supremacy, and public practice among them.  
And therefore howsoever either with, by, or without this book, form, and manner of King Edward, their first Protestant pretended Archbishop, Matthew Parker, maker and allower of all such after, as they freely confess, was made, his making, and admittance was frustrate, invalid, void and of no force by their own censure, and doom against themselves; & so of all others made by him no Bishop pretending or claiming that honour, dignity and office after by that vain, Idle, and impossible Title, to challenge to have that, or any other thing, from him, or them, which neither had it for themselves, or to give to others. And this I have proved before from the Apostolic men of this age and from the Apostles themselves, that a Bishop cannot be consecrated but by true and undoubted Bishops. Episcopum mandamus 
Clem. const. Apost. l 3 c. 20. Anacl. ep. 2. Clem. const. Apost. l. 8. c. 33.  ordinari à tribus Episcopis, velad minus à duobus: non licere autem ab uno vobis constitui. And again: Episcopus à tribus vel duobus Episcopis ordinetur. Si quis ab uno ordinetur Episcopo, deponatur ipse, & qui eum ordinavit. This is set down for an Apostolical decree. Now let us come to King Edward's book so dignified in this article, and particularily examine and disprove the validity, or sufficiency of that form in every point thereof.  
And first whereas it maketh mention only of 
Clem. const. Apost. l. 3. c. 11. l. 8. c. 21. 22. 28. ep. 2. Ignat. ep. ad Antioch. ep. ad Philadelphien. ep. ad Philippenses Anacl. ep. 2. Synod. Rom. sub Syluestr. c. 7. 11. Canis ep. ad faelicem c. 6. Clem. const. Apost. l. 2. c. 61. Clem. Supr. l. 8. const. Apost. c. 21. council. corth. 4. c. 5. 6. 7. 8. 9  Bishops, Priests, and Deacons to have been in the Church from the Apostles time, This holy time assureth us, of all other orders now used in the Catholic Church, to have been also in those days in use, and practise, Subdeacons', Acolythists, Exorcists, Lectours and Ostiarij, with their particular and several offices, duties, consecration, or admittance, to those degrees, and that no man might be a Bishop Priest or Deacon, except he had first received those orders, nifis prius fuisset lector, deinde exorcista, & postea caperet onus Acolithi, ut acciperet onus Subdiaconi, & deinde ad diaconatus honorem pertingeret. By their consecration they were ordained to assist and minister at the holy sacrifice of Mass, a Subdeacon for the holy vessels, chalice, paten, cruetts: Tribue ei spiritum sanctum ut vasa ad ministrandum tibi, Domine Deus, facta dignè attrectet. An Acolithus to light candles and prepare; and minister wine for the sacrifice of mass: accipiat ceroserarum cum cereo, ut sciat s● ad accendenda Ecclesiae luminaria mancipari: accipiat & urceolum vacuum, ad suggerendum vinum in Eucharistiam sanguinis Christi. An exorcist received the book of Exorcisms, and power against devils: accipiat de manu Episcopo libellum, in quo scripti sunt exorcismi, dicente sibi Episcopo: accipe & commenda memoriae, & habeto potestatem imponendi manus, super energumenos. So of Lectour and Ostiarius. All thes be wanting in this book of King Edward, and this Protestant Religion, and all is wanting in it for which they were ordained, except devils and possessed persons. They may well want both them 
No true clergy man among Protestants of England: and first, no Deacon. The English. Prot. form of making Bish. pr. and Deac. Titul. Deacons.  all Bishops, Priests, and Deacons, also, as they do. For first their pretended book of consecration giveth a Deacon only authority to read the gospel in their Church, for although their pretended Bishop layeth his hands one the head of every such parson, at his admittance to that office; and sayeth unto him: Take thou authority to execute the office of a Deacon, in the Church of God committed unto thee. Yet they presently interpret, and limit this office, to be only confined in reading the gospel in thes words. Take thou authority to read the gospel in the Church of God. And such is their practice, extending a Deacons office no further.  
And they obstinately deny, that he hath power, or office to assist either Bishop, or Priest in the holy Sacrifice of Christ's blessed body, and blood, as that either Priest or Bishop may, or can consecrate and offer the same. We find both the doctrine and practice of this first apostolic age, to have been otherwise, and the chiefest office of a Deacon, as the very Greek name itself still testifieth to be as Catholics still use it, to minister unto, and assist th● Bishop or Priest in his holy Sacrifice.  
So it is plainly witnessed in the old Masses and 
Miss. S. Petri, S. jacobi, S. Marci. Clem. Const. Apost. l. 3. c. 20. l. 8. c 28.  Missals ascribed to S. Peter, S. james, S. Mark, and others. S. Clement from the Apostles saith: Diaconus ministret Episcopo & Presbyteris. oblatione ab Episcopo aut Presbytero facta, ipse Diaconus dat populo, non tanquam Sacerdos, sed tanquam qui ministrat presbyteris. And expressly teacheth, that it is the office and function of a Deacon thus to minister unto Bishops, and Priests, this only or principally, Diaconus 
L. 3. c. 20. sup.  ministret Episcopo & Presbyteris, id est, agate Diaconum, & reliqua ne faciat. And setting down the whole form, and Order of Mass, & sacrifice used, and approved by the Apostles, Bishops, and Priests in his time, even from the beginning thereof, unto the end, he bringeth in Deacons to perform their holy ministration and serving therein. Praying to God to accept that Sacrifice. Deaconus pronunciet. 
Clem. supr. l. 8. c. 19  Rogamus Deus. Prodono oblato Domino Deo, oremu●  Deus suscipiat illud in caeleste altare suum, in odorem suavitatis. For all the people of God living, and dead. Pro universo Ecclesiae caetu. Pro ijs qui in fid● quieverunt.  
They deliver the bread and wine to be consecrated, 
Cap. 1●.  to the Bishop or Priest, that said Mass Diaconi offerant dona Episcopo ad altar. They attend that nothing falleth into the chalices, ne i● pocula incidant. At the time of consecration, they 
Cap. 20.  called upon the people for attention. Diaconus dicat, attendamus.  
They hold the consecrated chalice, and confess● it to be the blood of Christ, the cup of life. Diaconus teneat calicem, & quando tradit dicat, sang●● Christi, calix vitae. And after all had communicated, they take that which is left, and with reverence preserve it. Postquam omnes sump serunt, accipiant Diaconi reliquias, & portent in pastiphoria. And they said this prayer, testifying it was the precious body and blood of Christ, which had been there offered and received for remission of sin and preservation in piety. Diaconus dicat. Percepto pretioso corpore, & pretioso 
Cap. 20. 2●▪  sanguine Christi, gratias agamus ei, qui dignos nos reddidit percipiendi sancta eius mysteria, & rogamus ut non in iudicium sed in salutem nobis fiant, in utilitatem animae & corporis, in custodiam pietatis, in remissionem peccatorum in vitam futuri saeculi. And as our Deacons now conclude and end Mass, with. Ite 
Cap. 23.  Missa est. So did they then with Ite inpace. Et Diaconus dicat: Ite in pace.  
Thus from S. Clement, and the Apostles, by his relation. S. Denis the Areopagite is witness to the 
Dion. Areop. Eccl. Hierar. cap. 3.  like, where testifying of the most holy Sacrifice of Christ's body, and blood, as is proved from him before, he teacheth that as inferior orders performed their duties therein, So the Deacons more high in degree, with the Priests more nearly assisted at the altar about this blessed sacrifice. Qui ipsius ordinis praecipuisunt, unà cum Sacerdotibus sanctum panem, & benedictionis calicem sacrosanctis altaribus imponunt.  
So testifieth S. Ignatius writing to S. Hero a Deacon, 
Ignat. epist. ad Heronem Diaconum.  that such as he being Deacons, did minister unto Priests at Sacrifice, and that so did S. Stephen to S. james, and Priests in Jerusalem. Sacerdotes 
Ep. ad Trallian. & a● Philadelph▪  sunt, tu Sacerdotem minister. Sacrificant, tu verò illis ministras, ut sanctus ille Stephanus jacobo, & Presbyteris, qui erant Hierosolymis. So of all Deacons in other places. Diaconi Imitatores Angelicarum virt●tum, qui purum & inculpatum ministerium illis (Sacerdotibus) exhibent, ut S. Stephanus beato jacobo. And for the dignity of their ministry in so great mysteries ought to be honoured as Christ. Oportet Diaconis mysteriorum Christi ministris per omnia placere● nec enim ciborum & potuum ministri sunt, sed Ecclesiae Dei administratores. Ipsi itaque tales sunt: at vos reveremini illos, ut Christum jesum, cuius vicarij sunt. So 
Epist. ad Heron.  was saint Stephen, to saint james, saint Timothy, 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 diminisheth his ordinance.  sanctus Stephanus beato jacobo: Timotheus & Linus, Paulo: Anacletus & Clemens Petro. Qui his (Diaconis) non obedit, sine Deo prorsus, & impurus est, & Christum contemnit, & constitutionem eius imminuit. And speaking of the dignity, of the altar, and Sacrifice of Christians, wherein Deacons with Bishops, and Priests, have so excellent 
Ignat. epist. ●d Ephesios'.  ministration, he giveth charge to obey them, assuring us, he that doth not so, disobeyeth Christ, and is an abject. Enitimini subiecti esse Episcopo & presby●eris & Diaconis. Qui enim his obedit, obedit Christo, qui hos constituit. Qui vero his reluctatur, reluctatur Christo jesu, qui autem non obedit filio, non videbit vitam, sed ira Dei manet super eum. Praefractus enim, contentiosus & superbus est, qui non obtemperat superibus.  
S. Anacletus Deacon to S. Peter, as S. Ignatius before hath proved, and made Priest by the same great Apostle, as he himself confesseth, and so perfectly knowing both the doctrine, and practise of the Apostles did when he came to be Pope ordain ●s both Catholics and Protestants acknowledge, that Deacons in their holy vestments should minister 
Anacletus ep▪ 1. Robert. Barn. l. de vit. Pontif. Rom. in Anacleto.  unto Priests and Bishops in the solemn sacrifices. Sacerdotem sacrificaturum, ministros vestibus sacris indutos, adhibere ordinavit. Episcopus verò ut plures ministros in sacris faciendis adiungat.  
This is the doctrine of all holy Fathers after, and of the whole Church of Christ, the first general Council of Nice received in this Kingdom declareth, that this was ever the rule and custom of Christ's Church, Regula & consuetudo, that Deacons 
Conc. Nicen. cap. 14.  were ministers to Bishops in the holy sacrifice, and under Priests to help them in their Sacrifice, and not to offer sacrifice, or give the body of Christ to Priests that offer it. Peruenit ad sanctum concilium, quòd in locis quibusdam & civitatibus, presbyteris Sacramenta diaconi porrigant. Hoc neque regula neque consuetudo tradidit, ut hi qui offerendi sacrificij non habent potestatem, his qui offerunt corpus Christi porrigant. Haec amputentur & maneant Diaconi intra propriam mensuram, scientes quia Episcoporum ministri sunt, Presbyteris autem inferiores sunt.  
This is the chief office of a Deacon, so his name ●n Hebrew, in Greek & Latin signify, so his duty to serve at the altar, to minister there, to the Bishop or Priest, to prepare it, to propose bread and wine to be consecrated, and minister in the whole sacrifice, So writ our most ancient writers of these things from the oldest monuments, and authorities. Diaconus Graecè, Hebraicè l●uita, Latinè assumptus 
Albin. flace▪ Alcuin. l. de diuin. office in Diacono.  vel minister interpretatur, assumptus quia assumitur, id est, eligitur ad seruitium altaris: minister, quia ministrat Presbytero. Ponit linteum in altar, ponit panem & calicem, quae nec mittendi, nec auferendi habet potestatem Presbyter, si Diaconus adfuerit. Sicut Presbytero officium consecrandi competit, ita Diacon● ministrandi. Therefore, howsoever we expound this pretended Protestant making, or admitting Deacons, that they receive their power or office, when their pretended Bishop giveth to them the new Testament and saith unto them, Take authority to read the Gospel in the Church of God; or when he saith, Take thou authority to execute the office of a Deacon in the Church of God committed unto thee: or both together, here is no true consecration of a Deacon in their own proceed, nor Deacon so made, if their pretended consecrating Bishop were a true & a lawful Bishop, for first of giving the new testament 
Act. 6.  and power to read the gospel, this cannot be the full and lawful manner to make Deacons. The first Deacons in the law of Christ being made otherwise by the Apostles, as the Scripture witnesseth, and before the new testament or any part thereof was written, to be given to them, or for them to read the ghospels, then unwritten, and impossible to be read, by them or any at that time, or long after.  
The other of taking authority to execute the office of a Deacon cannot be the manner, for first no man can truly and lawfully execute that, wherein he hath no power, and here is no power of a Deacon given in all this their form, and order. And 
Statut. in parliament. an. 27. Elizabethae Reg. ad. 1. Jacobo.  their own parliaments and highest authorities in their religion do not only disable any man in England, Deacon or other to execute the office of a Deacon, such as the Apostles and Apostolic men of this age have delivered, unto us, but make it an offence of high treason, for any lawful Deacon, either to execute that office in any Church, Chapel or other place, or to be in England without executing any such office or function at all, even reading the gospel, or any other. And so if we join this Protestant pretended power to execute the offices of a Deacon, and read the gospel in the Church together, there is not the least power of a true Deacon thereby either given, or permitted by them in all England unto any such Deacon, to do, or not do such, or any duty of that holy function. And thus much of Deacons. 
No true Priest amon● English Protestants.   
Now it can be no question but the pretended Protestant Ordination of Priests is altogether vain, Idle and frivolous; for being so iwincibly proved, that the chiefest and principal office and function of a Deacon is to assist and minister unto Priests & Bishops in the holy Sacrifice of Christ's blessed body and blood at Mass, such Sacrificing Priests, not heaving any such power before their consecration to holy Preisthood, must needs receive it a● that time, otherwise they should still remain without it, as they did before. And our Protestants utterly before denying all such sacrifice, and sacrificing power, and in this their pretended form, and manner of consecration having no thing at all, to receive or allow it, but the quite contrary, and by their laws so strangely persecuting sacrificing Priests, and Preisthood, this their fashion of making or ordering their pretended Priests, must needs be void, and frustrate, and they still remain in that lay state, in this respect, wherein they were before, even from their first birth into the world. Their Practice in this pretended consecration is this.  
The Bishops, the Priests present shall lay their hand● severally upon the head of every one, that receiveth orders: 
Prot. form and manner of making & consecr. Bish. Priests and Deac. Tit. form of Order of Priests.  The receivers humbly kneeling upon their knees, and the Bishop saying. Receive the holy ghost, whose sins thou dost forgive they are are forgiven, and whose sins thou dost retain, they are retained. The Bishop shall deliver to every 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 pretended consecration of Priests, so fare from all meaning, or intention to confer any sacrificing power, or Preisthood, that before they come to this article, in their 31. Article before they thus defined.  
The Sacrifices of Masses in the which it was commonly 
Prot. art. 31. supr.  said, that the Priests did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits. In that place I have invincibly proved against them, both this Sacrifice and sacrificing Preisthood, and Priests Institution. All his Apostles, and all consecrated by them and their Successors were massing and sacrificing Priests, all the Apostolic writers of this first age gave testimony to that doctrine and practice. All Masses Missales, or public liturgies of all Churches ascribed to the Apostles themselves, and continued by continual, never interrupted general tradition bear witness unto it. The holy Prophets so described the Messiah, by a perpetual holy Sacrifice to be offered in all places in his time, that he should be a Priest after the order of Melchisedech teach and establish that Preisthood, never to end or cease in his Church. Thus taught the most learned rabbins among the jews before Christ; So the Fathers and common practice of both Greek and Latin Church with the best least learned Protestant writers; even of England writing, and published by their public allowance and authority, as I have undeniably proved in that article, and there made demonstration by all authothority, that Christ at his last Supper, when he only did execute the act and office of his Preisthood, according to the order of Melchisedech, did ordain his Apostles sacrificing massing Priests at that time, in express terms, set down in holy Scripture, hoc facite in meam commemorationem.  
To offer his consecrated holy body and blood in 
Martial. ep. ad Burdegal. cast. 3. Clem. Coust. Apost. l. 8. c. 3. justin. dialog. cum Triphon. Irenaeus adu. haer. l. 4. c. ●2 Eus. l. 1 cap. 10. daemon. Euang elicar. Theod. in c. 8. ad Hebraeos. Alexa. 1. ep. 1. cap. 4. Cyprian. l 2. epist. 3. ep. 63. Ambr. in Psal. 38. Gandentius tractat. 2. Aug. lib. 83. q. q. 61.  Sacrifice as he had done. So the Apostolic men of this first age assure us. Vbique offertur Deo oblatio munda, sicut testatus est: cuius corpus & sanguinem in vitam aeternam offerimus. Quod Iudaei per invidiam immolaverunt, 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 iussit nos agere in mei commemorationem. Domine omnipotens potestatem Apostolis dedisti offerendi tibi sacrificium mundum & incruentum, quod per Christum constituisti, mysterium novi testamenti. Suis discipulis dans consilium primitias Deo offer, eum, qui ex creatura panis est, accepit, & gratias egit dicens, hoc ●st corpus meum & calicem similiter, qui est ex ea creatura, quae est secundum nos, suum sanguinem confessus est, & novi Testamenti novam docuit oblationem, quam Ecclesia ab Apostolis accipiens in universo mundo offert Deo. This was the opinion, profession, and practise of the whole Christian world, in that generally confessed puer and unspotted time, both by Catholics, and Protestants. And these men confessing that Christ did not in any other place of scripture give this sacrificing Priestly power unto his Apostles, the chief founders of his Church, and yet being acknowledged before to be our high Priest, according to that Order of Melchisedech, and both to offer the Sacrifice thereof, and establish it for his perpetual Preisthood and sacrifice, it cannot be said by any, but his Apostles were by him ordained sacrificing Priests at that time.  
The words of the power he then gave them, hoc facite: do that which he in that priestly act and office, did or had done, being spoken by him, which had both ample power, and intention to give and continue that priestly 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 Priests, by true and lawful Bishops, ever used in the Church of Christ. Accipe potestatem offerre Sacrificium Deo, 
Pont. Rom. in ordinat. Presbyteri.  missasque celebrare, tam pro vivis, quàm pro defunctis. Receive power to offer up sacrifice to God & celebrate Mass both for the living and dead. For as I have proved before, both Christ, and his Apostles so did, and left that priestly power, and practise to posterity, for ever, to offer Sacrifice both for the living, and dead. And our Protestants themselves have with public allowance confessed it was the general custom of the primative Church so to do, and such as impugned ordenied it, were justly condemned for so doing. And they have with Regal 
Is. Casaub. resp. ad Card. peron. pag. 51. 52. Middleton papist omast. pag. 51. 92. 113. 44. 137. 138. morton appeal l. 3. cap. 13. sect. 1. pag. 394. & cap. 13.  authority, and direction from King james published, 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 primative Church did acknowledge one sacrifice in Christian Religion, that succeeded in place of all the sacrifices, in the law of Moses. And the King with his Protestants agreed with the Catholics in their opinion de duplici sacrificio, expiationis nempe, & commemorationis sive Religionis. Concerning two Kinds of sacrifice, the one of expiation, for the world, the other commemorative or of Religion. And this Sacrifice is the body of Christ in the Eucharist, as catholics hold. Nobis vobiscum de obiecto convenit. De hoc est, fide firma tenemus quod sit. Praesentiam credimus, praesentiam inquam, credimus, nec minus quàm vos veram.  
Therefore to give Priests power to offer this sacrifice, there must needs be some consecratory words or form to bestow it upon them, which if we recurre to scripture, as thes men must do, we can find nothing there, but those words, of hoc facite in meam commemorationem, spoken at the sacrifice time and place by Christ to those he then ordained sacrificing Priests. And this is most plainly confessed by thes our English Protestant's with common and public warrant, both confessing that the order of the preisthood in the law of Christ was to offer sacrifice, this sacrifice was the body and blood of Christ, he made his Apostles such Priests, at his last supper, when he said those words unto them: Hoc facite in meam commemorationem. 
Marc. Anton. lib. 2. cap. 1. num. 3.  Do this is my commemoration. Ordinis potestatem intelligo ad conficiendam Eucharistiam, & sacrificij in cruse per jesum Christum peracti memoriam celebrandam: ad quod Sacerdotium quoddam est necessarium. Ad hoc Sacerdotium promoti sunt Apostoli à Christo Domino, in ultima caena, quando eis dixit: Hoc facite in meam commemorationem. Quando Christus Eucharistiae conficiendae Apostolis dabat potestatem, dixit eyes: Hoc facite in meam commemorationem, 
cap. 3. pag. 193.  nimirum id quod me videtis nunc facere, & vos facite: Hoc est sumite panem, benedicite, frangite & porrigite: similiter & vinum, & consequenter Apostoli ex ipso facto Christi instructi, certè divina Christi institutione dabant Eucharistiam. And they say that Christ in those words gave power to his Apostles to consecrate or transubstantiate bread into Christ's body, and wine into his blood, as he himself had done. Accepto pane gratias egit, & fregit, & dedit 
cap. 4. pag. ●18.  eye di●ens. HOC EST CORPUS MEUM, 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 ut▪ facerent, frangerent, & darent, expressè mandavit.  
Thus have our Protestants published with their chief authority. Which I have invincibly proved before, And the Apostles themselves best witnesss of their own consecration to preisthood, and how others are to be consecrated thereto, so testify and direct as S. Clement their disciple thus recordeth from their own words: Quare vos quoque 
Clem. const. Apost. l. 5. cap. 20.  suscitato Domino offerte Sacrificium vestrum, de quo vobis praecepit per nos, dicens, hoc facite in meam commemorationem.  
The like testimony is from them of themselves 
l. 8. const. Apost. cap. 5.  and other Priests before: offerendo Sacrificium mundum & in●ru●ntum quod per Christum instituisti, mysterium novi testamenti. So have others also before. And to follow our Protestants Rule in expounding scriptures, by comparing places, and the new testament to prefer the Greek Text, S. Paul maketh it plain unto us even in our Protestants proceed, that those words of Christ to his Apostles. Do this in commemoration of me, were spoken unto them only, as Priests then consecrated. For in S. Matthew and S. Mark they are not used 
Mat. 26. Manr. 14. Lu●. 22.  at all, and in S. Luke, they are only at the delivery of Christ's body, under the form of bread, hoc facite in meam commemorationem, and not at the chalice.  
But S. Paul saith plainly, that he had received from our Lord, and so delivered unto others, before he wrote it, Ego enim accepi à Domino quod 
1. Cor. 11.  & tradidi vobis, and so writeth afterward, that Christ said those words to this Apostles twice, once at delivering his body, the other time at the chalice, yet it is evident before, and our Protestants have so granted, that lay people have often communicated only in one Kind, which had never been lawful if this command, and power in both had been given to them; therefore it must needs be a power and command only to Priests at their holy sacrifice, who only in the holy Mass have ever and in all places both consecrated, offered, and there received in both Kinds, and no others so ever received at all times, and places, nor the Priests themselves, as all writers catholics, and Protestants confess. And this our Article Protestant's themselves in their pretended book and form of consecration received in this Article, 
Prot. form and Manner of Making Bish. Priests. and Deac. in praef.  and other places, do thus acknowledge: It is evident unto all men diligently reading holy scripture and ancient Authors that from the Apostles time, there hath been thes Orders of Ministers, in Christ's Church, Bishops, Priests, and Deacons, which office● were evermore had in such reverend estimation, that no man by his private authority might presume to execute any of them, except he were first called, tried, examined and known to have such qualities, as were requisite for the same, and also by public prayer, with imposition of hands, approved, and admitted there unto. Where we find it thus plainly and authoritatively with them confessed, that Bishops, Priests, and Deacons were ever in the Church, and truly and lawfully ordained by such form & Order of consecration, as was then used, and thes Priests as they have confessed in thes their Articles before in thes words used the sacrifices of Masses, in which it commonly said 
Pro●. Artic. 31. supr.  was, that the Priests did offer Christ for the quick & the dead, to have remission of pain or gilt, they are so fare from disallowing or disabling our Catholikly consecrating Massing Priests of the Roman Church, whom they make Traitors in England, to be truly and duly consecrated Priests, that if any of them for fear or any other worldly respects will join with them in their new Church service or profession, he is allowed a minister with them without any further pretended order or admittance, and they dignify their first Catholic ordination so much, that as they have bestowed their greatest Church living upon such, so they deduce 
Francis Mason book of Consecr. Ma●. Parker Print. Antiq. Britan. Sutcliff & alij. Pont. Rom. in ordinat. Presbyteri.  and derive their own pretended ordination only from such men, Matthew Parker, john Scory, and Miles Coverdale, as they freely confess. And yet all our Catholic Pontificals, or books of ordination do plainly prove, & testify that our Priests being Deacons before, are consecrated Priests by those words of the Bishop: Accipe potestatem offer sacrificium. Take power to offer sacrifice to God, and celebrate Masses both for the living and dead. And immediately before, he calleth such a parson ordinandum and quem ordinat Episcopus, a man to be ordered, and to whom the Bishop giveth priestly order, and presently after those words nameth him or them that were thus ordered, ordinati Sacerdotes, Presbiteri ordinati, Priests that be ordered. And being thus fully ordered before any other ceremony used by Protestants or not, they celebrate the rest of the Mass even consecrating the blessed body, and blood of Christ, with their consecratour Bishop, and as consecrated Priests. Presbiteri ordinati post Pontificem in terra genuflexi habeant libros coram se, dicentes. Suscipe Sancte Pater etc. & omnia ali● de missa, prout dicit Pontifex: qui tamen bene aduer●at, quòd secretas morosè dicat, & aliqaantulum alt●, ita ut ordinati Sacerdotes possint secum omnia dicere, & praesertim verba cons●crationis, quae dici deben● eodem momento per ordinatos, quo dicuntur per Pontificem.  
And to put all things out of question in this matter. The scripture itself is evident witness, that the Apostles themselves were ordered Priests by those words of Christ unto them, Do this in my commemoration, equivalent as I have proved to the form now used in the Roman Church recited, for all writers, Catholics, and Protestants agree, that all the Apostles S. Thomas and the rest were true and most properly lawful Priests, 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: unto them. Discubuit, 
Luc. 22. M●●. 26. M●rc. 14▪  & duodecim Apostoli cum eo. Discumbebat cum duodecim discipulis suis. Dedit eis dicens HOC EST CORPUS MEUM, quod pro vobis datur, hoc facite in meam commemorationem. But when he said those words to his Apostles: receive the holy ghost, whose sins you forgive, they are forgiven, and whose sins you retain, they are retained. From and by which thes our Protestants do claim or pretend ordination. S. john the Evangelist then and there present doth witness, all were not there, and namely S. Thomas was absent. Thomas unus ex duodecim non erat cum eyes, quando venit jesus. And so could not possibly be made Priest then with those words. Yet all agree he was a Priest as perfectly and fully as any Apostle. Again judas the Traitor was a Priest, present at the consecration in the last supper, of Christ, and as S. Peter saith, connumeratus erat in nobis, & 
Actor. c. 1.  sortitus est sortem ministerij huius. Scriptum est in libro psalmorum: & Episcopatum eius accipiat alter. 
Psal. 68  De loco ministerij & Apostolatus praevaricatus est judas. Which is more than our Protestants pretend for their pretended Priests, or ministers. Yet he was hanged & dead before Christ spoke the other words, and so could not possibly be either made Priest, or be present then. And S. Paul defining a Priest, whether of the law of Moses, or Christ, 
Hebr. 5.  saith, every high Priest, or Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis Prontifex, is taken forth of men having no such power ex hominibus assumptus, to offer sacrifice for sins. V●offerat dona & sacrificia pro peccatis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Greek words and reading which our Prorestants follow, are most proper for sacrifice, and sacrificing Priests, and so both Catholic & our Protestant linguists, and lexiconaries, confess, and translate, Mass and Mass Priest. Sacrificium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à sacrificio sacrificulus 
Thom. Thomas & Scholae cantabrigien. dictionar. v. v. Sacrificium. Sacrificulus & altar Morton. Apolog. part. 2. pag. 82. appeal. l. 2. sect. 1. cap. 6▪ pag. 162.  & sacrificus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Priest, a Sacrificer à Mass Priest. He setteth down also the Sacrificing altar of Christians, as thes our Protestants also translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altar, altar and unseparable correlative to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice as they confess and the word proveth. And the Apostle doth so appropriate that altar to our Christians at holy Mass, and the sacrifice of Christ's body, that it can be applied to nothing else, saying none but Christians may eat of the sacrifice offered there upon. Habemus altare de quo edere non habent potestatem, qui tabernaculo deser●iunt. When neither jew, nor gentile is forbidden to believe in Christ, our Protestants eating, but called and exhorted unto it by all means in holy scriptures. And the same Apostle directly affirmeth, 
Hebr. 7. v. 24.  that as Christ and his Religion remain for ever, So must, this is sacrificing preisthood be for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unchangeable, perpetual, without offence, or exception, as thes Protestant lexicons do expound that Greek adiect.  
Therefore we may not give such power to a ten years old Kings book, a woman's, Queen Elizabeth's Articles, or any power of Protestants, or other one earth to make that mutable, arbitrary & to expire, which Christ hath instituted to be unchangeable, perpetual and never to cease. And because we are enforced upon this Protestant exception, either to say there never was consecration of Priests in Christ's Church until the devising of this new Protestant form, and so thes men cannot claim any from them that had it not, for themselves, or only say thes Protestants have none, & the true Catholic Church as they have granted before, ever had true Blshops, Priests, and Deacons we are necessitated by thes men's own proceed, and so many unansweareble proofs and authorities singularily to exclude thes men from all true and lawful preisthood and consecration. And thes men must needs be the preistlesse people, without Priest or sacrifice fore told and prophesied of, as the famous ancient Fathers, Hippolytus, Methodius 
Method. Peter. lib. de reb. quae ab initio mundi, & deinceps, Hyppolyt lib. de consummate. mund. & An●ichristo.  and others have recorded. Tolletur honor à Sacerdotibus & 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 only these Protestants form and manner of making their pretended Priests or ministers, but their pretended Bishops also, is utterly overthrown. For, holy Preisthood being 
No true Bishop among Protestants to make Priests, Deacons or give orders, or do any Episcopal or Priestly act at all.  given by such means, and wholly or principally to such effects, acts and ends as I have proved, as no parsons but truly consecrated Priests can have power to forgive sins, or minister Sacraments, except only baptism a Sacrament of necessity, in time of necessity, and absence of Priests, and so all pretended power of giving the holy Ghost to forgive sins, or such pretended authority to Minister Sacraments, presumed to be conferred to any others then truly consecrated Priests is frustrate void, and to no purpose, So a man not a truly consecratest Priest cannot possibly either by Catholic doctrine, or these our Protestants in this, and other their articles, and their pretended book, and form of consecration, be truly and lawfully made a Bishop, these men in these their most authorised proceeding in this matter not allowing or permitting any man to be a pretended Priest, or minister with them, but such as was allowed for a Deacon before, nor any to be a pretended Bishop, with them, which was not both admitted to be both a Deacon, or Priest, at the least by this their pretended form and fashion, so confuted in both those callings. But forefull content I will particularly also & briefly examine and confute this in like manner and demonstrate that it is void & invalid, although the pretended consecratour, or consecratours were true Bishops, and the pretended consecrated true and lawful both Deacons and Priests.  
Thus it is set down in this pretended form of 
Prot. form and manner of making & cons. Bish. pr. and Deacons in Bish.  consecration. The Archbishop and Bishops present, shall lay their hands upon the head of the elected Bishop, the Archbishop saying; Take the holy Ghost, and remember that thou stir up the grace of God which is in thee, by imposition of hands: for God hath not given us the spirit of fear, but of power, and love, and soberness. Then the Archbishop shall deliver him the Bible, saying. Give heed unto reading, exhortation, and doctrine. think upon these things contained in this book. And the rest of that exhortation being only a persuasion and admonition to do well, without any pretence of giving Episcopal order or power at all. And yet these men and this their form and manner to make Bishops do assure us, that the party whom 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 them, they name and take him to be only, elected Bishop, at their laying on of hands. And presently after that, which I have cited is indeed, they call him, the new consecrated Bishop, in these terms. Then the Archbishop shall proceed to the communion, with whom the new consecrated Bishop with others, shall also communicate. But here is not any one singular, or privileged thing, sign, ceremony, word, or act, that may by probable or possible means give Episcopal order, though the pretended consecratour or consecratours were the most lawful and best Bishops in the world; for in their own proceed, except in number of Bishops which take not for a matter of necessity, here is no more done, or said, then was in their making of pretended Priests or ministers before, for these the same were their ceremony and words, which now. The Bishop with the Priests present shall lay their hands severally upon the head of every one that receiveth orders, the Bishop saying. Receive the holy Ghost.  
Here is no material difference, a Bishop is pretended consecratour in both a like, except that they appoint an Archbishop to consecrate a Bishop, and any other Bishop to make a Priest, but this in their own proceed is no material point, for they grant their first pretended Archbishop's 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 Priest or Priests with the consecrating Bishop should lay hands on the elect, though this were a sin in them, yet it hindereth not consecration, if all essential things be used. The words spoken do not differ in substance. For all men know, that the words receive the holy Ghost. Spoken to their pretended Priest, be as significant, full, and effectual, as, Take the holy Ghost, spoken to their pretended Bishop. The words, receive, 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 construction. If we seek construction from the words, which immediately follow in both places, we shall rather find that the words receive the holy Ghost spoken to their pretended Priests are of greater efficacy & meaning, being interpreted with the very same words, wherewith Christ gave the highest power of binding and lousing to his highest Bishops, and Apostles. In the other pretended ordination of Bishops, there is no power at all given, but the party only put in mind or admonished to stir up that g●ace, which was in him before, as they suppose in the● own words. Take the holy Ghost, and remember 
2. Timoth. 1.  that thou stir up the grace of God, which is in thee by imposition of hands: for God hath not given us the spirit of fear bu● of power, and love and soberness. The very same whic● S. Paul absent wrote to S. Timothy, long after he ●ad consecrated him Priest. Adm●neo te ut resuscite● gratiam 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 another place: Noli negligere gratiam 
1. Timoth. 4.  quae in te est, quae ●ata est tibi per propheti●m, cum impositione manuum pesbyterij. And it must needs have this signification ad reference to grace given before, by imposition of hands in a precedent consecration, for this act ●f imposition of hands being in fieri, doing, and n● acted, cannot possibly give grace in any opinion ●hough it were in lawful, and true imposition, an● consecration, until it be acted and finished, because it is not an acted and perfect act, nor grace until then. And this act still continueth after those words, until all these for God hath not given us the spirit of fear, but of power and love and soberness, be pronounced. And grace is supposed here to be in that party before any mention of imposition of hands. And both the Greek, Latin and their own English word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resuscites stir up the grace, which is in the, prove there is grace before, if at all, and not then given, for none of those words in any language have a giving signification. So it is in the whole sentence both in the Greek, and Latin Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I do again put thee in mind to stir up the gift of God which is in thee. Thus the Greek. Adomoneo te, ut resuscites gratiam Dei, quae est in te. I admonish ●e thee, that thou stir up the grace of God which is in ●hee. Thus the Latin. Here is no grace given at th●● time, b●t only a putting in mind and admonition to stir up the grace which was befor● So in the words translated into English by ou● Protestants, and he●e used: remember that thou sty●● up the grace of God which is in thee by imposition ●● hands.  
So the●● words immediately f●llowing: for God hath not given us, the spirit of fear, but of power, and love, and soberness. All speaking of ●race and power given before, and not at that ti●●. And there is no scripture in any language, nor addition, no Ecclesiastical writer, no Pontifical or book or Rites, that ever appointed thes w●rds. Take the holy ghost, and those immediately io●ned in this Protestant form of pretended conse●●ation to be united and spoken together in such ●a●ner, nor those from S. Paul to be used, either wi●h others, or by themselves to be powerable to give consecration, and holy Orders, to Bishop, Priest, or Deacon. Neither possibly can they confer any such grace or power, being words neither of giving or receiving any thing at all from the speaker at that time. The first words, Take the holy ghost, were not used of our Britan's, neither are in the old Roman Order. Yet our Protestans confess they both had true Bishops and consecration, and yet without them, & the ceremony of the book one the head of the elect. And though the Roman Order now 
Pontif. Rom. in consecreate. Electi in Episcopum.  useth them, yet it declareth that consecration is not so given, nor a Bishop so consecrated, but after them remaineth only elect, without that holy Order, as before, and so calleth him, electus, and consecrandus, elect, and to be consecrated, but not consecrated. Further thes Protestants have told us before, both in their pretended book of consecration, and thes Articles, that, It is evident unto all men, diligently reading holy scripture, and ancient Authors, that from the Apostles time, there hath been thes orders, of ministers in Christ's Church, Bishops, Priests, and Deacons, which officers were evermore had in reverend estimation.  
Men so evidently known to be Bishops, Priests, and Deacons, and evermore had in such reverend estimation, must evermore be certain, that they are truly & effectually admitted to those callings, and dignities, otherwise it would not be evident, that there be, and who be such men-it would be 
Prot. form of Order: in Priests. Prot. A●ticl. Articul. 19  uncertain, and doubtful, who is a Deacon, a Priest, or Bishop, whether there is any true preaching, ministering of Sacraments, any Sacraments, or Church at all. For thes men allow none to preach and minister Sacraments, but such, they define 
Articul.  the visible Church to be a congregatien of faithful men, in the which the pure word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance. Sacraments be certain sure witnesses and effectual signs of grace, and Gods good Will toward us, by which he doth work invisibly in us. And yet making but two Sacraments, Baptism and the Supper of the Lord, they thus declare, and decree. Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the gospel, for that th●y have not any visible sign, or ceremony ordained of God.  
Therefore this pretended Protestant form, and manner of consecration, as also all their pretended Bishops, Priests, and Deacons are vain and void by their own confession, for in all thes they assign laying one of hands, a known and evident sign and ceremony, to be the certificate and assurance of such admittance, and grace and power given as those Ecclesiastical Orders require. But if God did not ordain this visible sign or ceremony to such a purpose, to make Episcopal & other holy Orders a Sacrament, which thes article, and all their Religion deny, no created or humane authority can give such power and preeminence unto it, to be a sign or ceremony ordained of God, a certain and sure witness, and effectual sign of grace. Which their Article, and Religion allow only to two Sacraments; and in express terms utterly denyeth to all Ecclesiastical Orders, either in Bishop, Priest, or Deacon. Hereby falling into such desperate doubts, and proceed in this case, that they are not only condemned by private Catholic writers, but public censures, sentences, and consistories, of the Catholic Church, and all ancient, and publicly received forms, Pontificals, and Orders of consecrating Bishops, Priests, and other Orders, how old, and general soever from the Apostles time, But by our own temporal laws and public judgements, as spiritual also, both in in Catholic and Protestant times, registered in their own laws, & Records in their own courts and historians to have neither Bishop, Priest, Deacon, or any other true Ecclesiastical man among them. They writ how Ridley made Priest by Catholic Order, but Bishop by their new fashion, when he was to be degraded by B. Brooke Bishop of Gloucester, delegate thereto, in Q. mary's time, he did only then degrade him, concerning preisthood, being judged to be no Bishop, 
Fox tom. 2. pag. 1604. Mason l. 2. pag. 92 Record. degrade. Rid.  as our Protestants and Records thereof testify in thes his words to Ridley: we must proceed according to our commission, to degrading, taking from you the dignity of preisthood, for we take you for no Bishop.  
So it was also adjudged by the common laws 
Brook Abridg. an. 1576. ti●ul. leases numb▪ 68  of the land in that time: Bishops in the time of King Edward the sixth were not consecrated, and therefore a lease for years, made by such, and confirmed by the deane and chapter, shall not bind their Successors, because such were never Bishops. Of thes pretended Bishops which were thus by public judgement in law disabled to do temporal offices, for want of true ordination and power, how much more were they unable to perform any spiritual function, belonging to that highest holy Order? yet this is published for law even in Q. Elizabeth her time, long after thes new Protestant Bishops were so allowed, and still remaineth among their received and adjudged laws. And so general and universal a consent was of all in authority, Pope, Prince, Prelates, and whosoever, that this new Protestant form gave no consecration, that their own Protestant applauded writers thus confess it. Touching 
Articles of Q. Mary to Bish. Boner. Consecrat. l. 5. cap. 12. fox Act. & mon. vol. 2. p. 1295.  such parsons as were here to fore promoted to any Orders after the new sort and fashion of Orders, they were not ordered in very deed.  
This was the common and public sentence of Pope, Prince, and Prelates in Queen Mary her time, of the pretended Bishops of King Edward the 6. when there was more pretence for them, than these, diverse catholicly ordained Bishops then living, 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 laws: judex secularis non potest 
Bracton fol. 401.  degradare clericum, magis quàm ad ordines promovere. A secular judge can no more degrade a Priest, or Clerk, than he can promote him to orders.  
And it was publicly adjudge in law: That the parliament 
Temp. Henrici 7. fol. 27. 28.  could not make the King being a lay parson, to have spiritual jurisdiction. Then much less could it give to King Edward the sixth (to speak Protestants 
Stow a. 1. Edw. 6. Hist.  words) proclaimed King of England, and also of Ireland, the supreme head immediately in earth, under God, being of the age of nine years, and to Queen Elizabeth, a woman by Sex disabled in such things, both to have spiritual jurisdiction, and supreme spiritual jurisdiction, and spiritual power Episcopal or Pontifical to confer and give both spiritual highest order, and jurisdiction, to whom, and by what means it pleased them, contrary to all Christians in the world, Catholics Protestant's, and whosoever, none out of England so proceeding in such affairs. A●d in the time of Queen Elizabeth both particular writers, records and her parliament publicly in the 8. year● of her Reign assure us, that their new Bishops making was by diverse both doubted of, and denied to be lawful, The Protestant chief justice of the common pleas Lord dyer setteth down, that Bishop ●onner publicly pleaded they were no Bishops, and namely Doctor Horn, so admitted, and it w●s adjudged by all the Protestant judges, that Bish●● Bonner might so plead. And the Protestants would never come to trial with him therein.  
And the next Parliament in her 8. year cleared him and all other Catholics so in impugning those Bishops offering the oath of supremacy unto them, in these words: Be it exacted that no person or persons 
Statut. in parliament. an 8. Elizab. cap. 1.  be impeached, or molested in body, lands or good by occasion are mean of any certificate by any Archbishop, or Bishop, heretofore made in the first session of this parliament, touching or concerning the refusal of the oath, set fourth by act of parliament in the first year of Queen 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 void, and of no effect or validity in the law. And to help afterward, what they could, thus they enact: diverse questions have lately grown, upon the 
Statut. in parliam. an. 8. Eliz. supr. c. 1.  making and consecrating of Archbishops, and Bishops, within this realm, whether the same were and be duly done according to the law, or not: Therefore it is thought convenient, hereby partly to touch such authorities, as doth allowc and approve the making of the same Archbishops, and Bishops, to be duly and orderly d●●e, according to the laws of this Realm, her h●●●nesse in her letters patents under the great S●●●e of England, directed to any Archbishop, Bis●●p, or others, for the confirming, investing, and consecrating of any parson, elected to the office or dig●●●y of an Archbishop, or Bishop, hath not only vs●● such words, and sentences as King Henry, and King Edward did in their letters patents, diverse other general words, and sentences whereby her highness by her supreme power, and authority, hath dispensed with all cause's, or doubts, of any imperfection, or diasbility th●t can, or may in any wise be objected, against the sa●e.  
These be the only authorities the statute doth, or could bring, ●eing all carnal and humane, not one divine or ecclesiastical, utterly unable to make a lawful true Bishop, or confirm any for such, being b●t mere fantasies, letters patents, the great Seal of England, of a woman, such words and sentences as King Henry the eight, and King Eduard his child, contrary to the universal Church of Christ used. A woman's supreme power authority and dispensation in all causes, doubts, Imperfections, or disabilities in any wise to be objected, and that not only their pretended Archbishops, and Bishops, but others neither true nor pretended Archbishops or bishops did as their words be plain, by this most strange, and infirm feminine commission, confirm, invest, and consecrate Archbishops, & Bishops, which as they have confessed before, with all authorities, none but true & lawful Bishops, in approved & received form, and manner can do.  
And yet this parliament doth thus approve & all such, as were thus made, whether by the Queen's letters patent, and men no Bihops true or pretended and without King Edward's form, or any other remembered, or by King Edward's form and fashion to be lawful Bishops in these words: All, 
Statut. an. 8. Eliz. supr.  acts, and things made or done by any person, or persons in, or about any elected to the office of any Archbishop or Bishop by virtue of the Queen's letters patents, shall be by authority of this Parliament be declared good, any matter, or thing, that may be objected to the contrary thereof, in any wise notwithstanding. All persons that have been, or shall be made Archbishops, Bishops, Priests, ministers after the form and Order prescribed in the order and form, how Archbishops and should be made, by authority hereof be declared and shall be Archbishops, Bishops, Priests, Ministers, and rightly made: any statute, law, canon, or other thing, to the contrary notwithstanding. Hitherto this Protestant Parliament, and Queen Elizabeth taking upon them more than omnipotent and divine power, for God himself ever omnipotent, cannot make that a thing done, is not, or was not done, nor a thing ill done, to have been well done, or not ill done. The light of reason, the light of grace, all Philosopher's Christians, and others agree, non est potentia ad praeteritum, there is no power, or possibility, to make a thing that is passed not to be passed, nor otherwise passed, them it passed. Therefore when it appeareth by so many testimonies before, that men called Bishops by our Protestants, were never truly and lawfully made Bishops, and this Protestant parliament itself confesseth, not only that diverse questions had been whether it were duly, & orderly done according to the law or not, but declareth their acts and effects done by them, as Bishops, to be void, and of none effect, or validity in the law: It fare surpassed a woman's power, or her parliament thereby, or any power on earth, or higher, to make and prove by authority of this parliament (in her 8. year) such men by authority hereof be declared, and shall be Archbishops, Bishops, Priests, Ministers, and rightly made, any statute, law, canon, or other thing to the contrary notwithstanding. Producing no other reason, but that, her highness by her supreme power and authority hath dispensed with all causes, or doubts of any imperfection, or disability, that can or may in any wise be objected against the same.  
If Queen Elizabeth and her Protestants would make Episcopal Order, and dignity only an humane invention, she as a temporal great Prince might have had place for her dispensation, for time to come. Though not past, in above 6. years, when thousands, of such Bishops, and ministers were made among them; But all Protestants of England, King, Bishops & whosoever having decreed and delivered before, that it is divinae ordinationis, the ordinance of God, an Apostolical tradition manifest to all the world, a canon or constitution of the whole Trinity, enacted for succeeding posterity: it is utterly impossible, that any Queens, Kings or what dispensation soever on earth, can or ever could make that which was, and is questioned, doubtful, imperfect, and invalide, to be without question, doubt, perfect, and valide, either from the beginning, any time past, or to come hereafter. Thus howsoever we examine the making of these Protestant Bishops, and ministers by them, either by holy scripture, witnessing that God placed Bishops in his Church to govern it; attendite vobis & universo gregi, in quo vos spiritus sanctus posuit Episcopos, regere 
Act. c. 20. 1. Timoth. 3. 4. Tit. 1. 1. Petr. 5. 2. Timo●h. 1.  Ecclesiam Dei, quam acquisivit sanguine suo. And not a woman or child Queen Elizabeth and King Edward the 6. by a new devised manner: or by the Apostolic Fathers of this first age, tradition of the Apostles, all the old Orders of consecration in Britain, or what place soever, by all Catholic Fathers, or by these Protestants themselves, we find nothing but a desolation and an undoubted want of all Episcopal and Ecclesiastical holy orders among them.  
But if we come to the Sacred Bishops, of the Catholic and Roman Church, the holy preisthood and other Orders, we find by all these testimonies, all things in Order, subordinate, required and necessary to this highest spiritual dignity. We have with the Apostles and the Apostolic 
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. Mass. Book of Consecrat. l. 5. p. 96. 97. c. 1. p. 207.  Fathers of this time S. Clement, S. Ignatius, and others, Subdeacons', Acolythists, Exorcists, Lectours and all. We have found Deacons ministers to Bishops and Priests in the Sacrifice of Mass, we have found true massing Sacrificing Priests, and Protestants both by writing and practise so confessing, as also in these words of them all by general assent: We think that no man possibly have the Order of a Bishop, which hath not the right Order of preisthood. To the very being of a Bishop, the Order of preisthood is essentially required.  
Thus they exclude themselves from, and entitle catholics to this greatest Order. And plainly confess the Roman Church not only to observe, and use in the consecration of Bishops, all things whatsoever, in any opinion, of Catholics, or Protestants, essential and necessary, but also all ceremonies, and ceremonials therein used ever since, and before England was converted to Christ, plainly confessing that their first Protestant Archbishop 
Abbot. and mason. consecr. in Mat. Park.  Matthew Parker being the 70. from S. Augustine was the first of all admitted without them, and otherwise then they were, and their public continual practice is so, ever since that time.  
The ceremonies of pastoral staff, ring, delivery of the book of Ghospels to the new consecrated Bishop, by the Consecratour and his Assistants, taken from the shoulders of the newly consecrated, Mitre and gloves, we are assured to be ceremonial only, all and every of them performed, and done after the new Bishop is declared to be consecrated.  
And yet these were so anciently used by these Protestants, that all our Bishops of England were consecrated they being used. And before S. Augustine 
S. Asaphus and Capgravius in vit. S. Kentegerni.  came hither S. Kentegern in the Britan's time being consecrated without them going to Rome, ipso multoties petente, with very often suit and desire, the Pope then ministered them unto him. Sanctus Papa quae deerunt consecrationi eius supplens. The Order of Consecration by which this S. Kentegern was made Bishop, and all the Britan's, Scots, and Irish used, was more old, than the canons of the ceremonies used in consecration, and their old custom mos in Britannia inoleverat, when S. Kentegern about 1200. years past was consecrated, was this: In consecratione Episcopi tantummodo capita eorum sacri chrismatis infusione perungere. cum inuocatione Sancti Spiritus, & benedictione, & manus impositione. In the consecration of Bishops only to anoint their heads with holy Chrism, with invocation of the holy ghost, and benediction, and imposition of hands. This Order was adjudged by the Popes of Rome, to be available. And all Protestants grant, the Britan's have true consecration, and Bishops. Here is neither the ceremony of saying, take the holy ghost, nor delivering the bible to him that is admitted among them, being the only signs they use except laying hands one the head of the Elect, which sign of itself cannot by any opinion give this great dignity and calling, and as S. Albinus Amalarius and others witness 800. years since this ceremony of imposition of hands was neither in the old, or new book of Ordination, or in the Roman tradition▪ Non reperitur in authoritate veteri, neque nova, sed neque in Romana traditione.  
So they writ of the ceremony of the book of the ghospels not used in any of those authorities, neither remember that the ceremony of saying, take the holy ghost, was found in any of them, and in the old Roman Order it is wanting, as likewise in that was used in France, as in that of Britain Scotland, and Ireland. And yet it is acknowledged freely by all, aswell Protestants as others, that all these Kingdoms, country's, and nations where these traditions, Orders, and consecrations were thus used, had true and lawful Bishops, Priests, and other clergy men, yet omitted all, and used none of those Rites to which Protestants ascribe Episcopal consecration.  
Therefore it must needs be even in their own judgements that Protestants have no true consecration, or persons consecrated in their congregations: But the present Catholic and Roman Church now practising all, and every Rite, and ceremony, which all those Orders, and Ordinations did, in consecrating Bishops, & other clergy men, and using, as our Protestants also confess, true and lawful Bishops, to be consecratours, must needs have true and undoubted consecration. The Rites be beside the remembered which it useth herein. First the Examen of the person to be consecrated ended, wh●ch was in all orders of this consecration, and help of the holy ghost as the Britan's Scots and Irish with others use come invocatione 
Pont. Rom. in consecreate. electi in Episcopum.  sancti Spiritus, being called upon, the consecratour telleth him, the office of a Bishop to be, to judge, interprette, consecrate, give Orders, offer sacrifice, baptise and confirm. Episcopum oportet iudicare, interpretari, consecrar●, ordinare, offer, baptizare & confirmare. With this all the cited Orders agree, and the holy Fathers of this first age before, S. Clement, S. Ignatius 
S. Ignat. ep. ad Trall. Antioch. Phil. Ephes. Smyrn. Clem. 3. const. c. 10. 11. ep. 4. 1. 3. const. l. 7. 2. c. 11. 12. 3. 30. 31. 36  with others among the great duties of this highest dignity have told us: Quid aliud est Episcopus, 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 Ecclesiam spectant, non licet sine Episcopo baptizare, neque offer, neque sacrificium immolare, neque dochen celebrare. Non sibi quis sumit honorem, sed qui vocatur à Deo. Nam per Episcopi manus datur haec dignita●.  
The benediction remembered in the manner of the Britan's, Scots, Irish, and others is performed with the sign of the Cross, ut hunc praesentem electum benedicere & sanctificare, & consecrare digneris. Producendo semper signum Crucis super eum, thus the Elect kneeling before the altar S. Denys 
Dionis. Areop. Eccl. Hierarch c. 5. Clem. Rom. const. l. 8. c. 122.  and S. Clement in this first age, together with the old Roman Order, thus remember this Rite. Praesul sacrandus offertur, utroque genu posito ante altar, à consecrante Pontifice castissimis imprecationibus consumantur cuilibet ipsorum à benedicente Pontifice crucis imponitur signum. The Rites of laying the book of ghospels one the Elect, with the hands of the consecratours, and the words, accipe spiritum sanctum, I have showed before, they were not used in diverse public Orders, of consecration, which by all gave true Ordination. And both in the Roman Pontifical, and others in which they are used, the person to be consecrated is after they be ended, still named only Elect, and not consesecrated, until the holy unction of him with holy Chrism into Episcopal Order, thus: ungatur, & consecretur caput tuum, caelesti benedictione, in ordine Pontificali in nomine Patris & Filij & Spiritus sancti Amen. And after this unction, immediately it is declared, both in the Pontifical now used, and in the old Roman Order, that Episcopal power and calling is given unto him. His hands be also anointed in two Orders. And they call this unction the sum and compliment of Ordination, and that used the consecration is ended. Comple in Sacerdote tuo mysterij tui summam, caelestis unguenti flore sanctifica, and this ended, compl●ta benedictione, they call him consecrated Bishop, consecratus, Pontifex, and Pontificatus dignitatem sublimatus, and before only electus, & designatus, Elect & designed.  
The Order which the Britan's Scots and Irish used, used only Anointing of the head: tantummodò capitaeorum sacri Chrismatis infusione perungere. So did the old Order which Amalarius Bishop of Trevers used: additur ad consecrationem infusio olei super caput. So S. Augustine, so S. Gregory, S. Bede and others, yet all agree, that Episcopal Order is hereby conferred and ended. S. Augustine 
August. tract. psalm. & apud Amalar. l. 3 de office Eccl. c. 14.  saith: vicarius Christi Pontifex efficitur: ideo in capite ungitur. Caput nostrum Christus. Caput nostrum unctum est oleo invisibili: Episcopus quia vicarius Christi est in capite ungitur: ab illo enim significatur se accipere hanc unctionis gratiam, qui caput est totius Corporis, imitando illum, qui caput est totius Ecclesiae, per unctionis gratiam sit & ipse caput Ecclesiae, sibi commissae. S. Gregory plainly teacheth this unction 
Gregor. ad cap. 10. lib. 1. Reg.  is the Sacrament here. Qui in culmine ponitur, sacramenta suscipit unctionis. Quia vero ipsa unctio Sacramentum est, is qui promovetur, bene foris ungitur, sed intus virtute Sacramenti roboretur. And again: spiritus Domini post unctionem dirigitur: quia foris Sacramenta percipimus.  intus spiritus sancti gratia repleamur. Besides our british manner of consecration before remembered, S. Bede and Amalarius 
Bed. l. 3. de Tabernacul. & vas. eius. Amalar. fort. l. 3. de Eccl. office c. 14.  from him, and others witness, how in this Kingdom this was accounted a Rite necessary essential and giving grace in this Sacrament: oleo unctionis perfunditur, ut per gratiam spiritus sancti consecratio perficiatur.  
And that this was the tradition of the Church from the Apostles, we are assured, both because the Fathers of this first age, S. Denis, S. Anacletus and others so remember it, and the fathers before, and after to be named, even by English public 
Engl. Prot. apud Marc.  Protestant consent, so prove and derive it. S. Denis 
Anton. l. 2. de Republ. Eccl. ca●. 2.  is so plain, that they plainly thus confess it: Areopagitas Dionysio tributum opusculum unctionem ponit expressè. So they confess of S. Anacletus, made Priest, by S. Peter, the Apostle: addit unctionem capitis Anacletus, quae est antiquissima.  
The words which he useth, deducing his doctrine, 
Anacl. ep. 2.  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 holy unction by the example of the Apostles, because all sanctification consisteth in the holy ghost, whose invisible power is mixed with holy Chrism, and by this Rite solemn Ordination is to be celebrated. Where we find by this great Apostolic authority, that the grace of this Sacrament, and power Episcopal is given by this Rite.  
And these Protestants, as by this they must, and 
Prot. supr. in Marc. Anton.  are enforced, confess so of the holy fathers following, both in the Greek and Latin Church, that they were consecrated Bishops by holy unction. 
Gregor. Nazianc. orat. 20. de laudib. Basil. orat. 5. ad Basil. & part. Sim. Metaph. in vit. Crisost. Petr. Chrisolog. Ser. de S. Severo. Isidor. l. 2. de office Eccl. c. 25. S. Iuo. Ser. de reb. Eccl. Steph. Aduen. Sacr. alt. c. 9  So of S. Basile, vnctione sacrâ adhibitâ est ordinatus. So of S. Gregory Naziancen, me Pontificem ungis. So were S. john Chrisostome and S. Severus. Of S. Augustine, S. Gregory with others I have spoken before; To which we may join S. Iuo, Stephanus Aduensis and other ancient writers, and expositors of holy mysteries, and all Orders of Consecration.  
By this it is evident, how certain and undoubted a thing it is, That the consecration used in the Roman Church, is most true, holy, and honourable, both for Order, and jurisdiction, ever, as is demonstrated before, both in this and other nations, from the Apostolic Roman see, and in the old Orders of consecration the Bishop to be consecrated protesteth obedience to the Popes of Rome. And how the case standeth with the Protestants both of England, and all others, it is as lamentable to know their desolate condition.   

THE XXVII. CHAPTER.  
The 37. article, entitled, of the civil Magistrates, thus examined, and whosoever against the Roman Church, condemned.  
THeir 37. and next Article is entitled: of the civil Magistrates. And thus followeth. The King's Majesty hath the chief power in this Realm of England, and other his dominions, unto whom the chief government of all estates of this Realm whether they be Ecclesiastical or civil, in all causes doth appertain, and is not, nor aught to be subject to any foreign jurisdiction. The Bishop of Rome hath no jurisdiction in this Realm of England.  
The rest of this article containeth an excuse of Protestant's that they did not give to their temporal Prince power to preach and minister Sacraments, as some interpreted their opinion, and other things not questioned between Catholics and English Protestants, but between these Protestants and some other new sectaries, among themselves, and be these. The laws of the Realm may punish Christian men with death, for heinous and grievous offences. It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, & serve in the wars.  
These positions are granted and allowed by all Catholics. The first part of this article giving unto the King a temporal Governor, and Ruler chief government over all estates in all causes Ecclesiastical or civil, as also their statute and oath of Prince's Supremacy in spiritual things, fighteth with, and contradicted itself: for thus it addeth: we give not to our Prince, the ministering either of God's word, or of the Sacraments: the which the Injunctions also sometime set fourth by Elizabeth our late Queen, do most plainly testify. Therefore seeing Kings be not Teachers, preachers, Doctors, Pastors, and sheephards' in the Church and fouled of Christ, to give 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 unto, instructed, sheep and subjects, fed, ruled and governed by them, which have authority, and spiritual power in such things. And these our Protestants have accordingly this defined the Church before in these their articles. The visible Church of Christ, is a congregation of faithful men, in the which the pure word of God is preached; 
Protest. art. 19 sup.  and the Sacraments be duly ministered, according to Christ's ordinance.  
They to whom the word is preached, and Sacraments be ministered, and neither have power to preach nor minister Sacraments, which this Article confesseth of their Protestant Kings, and temporal Rulers, cannot possibly in the respect be chief Governors of them to whom God himself hath power and preeminence. The holy Scriptures do in many places command obedience both to temporal & spiritual Rulers, but obedience in matters of Religion in feeding and ruling souls the flock of Christ, governing his Church and such spiritual emnencies is only appropriated in them to spiritual governors. Qui benè praesunt Presbyteri duplici honore digni sunt. Pascite qui in vobis est gregem 
1. Tim. 5. 1. Petr. 5. joh. 21. Act. 20. Hebr. 13.  Dei, pasce agnos meos. Pasce oves meas. Attendite vobis & univer so gregi, in quo vos Spiritus sanctus posuit Episcopos regere Ecclesiam Dei, quam acquisivit sanguine suo. Mementote praepositorum vestrorum, qui vobis locuti sunt verbum Dei. Obedite praepositis vestris & subiacete. Ipsi enim pervigilant quasi rationem pro animabus vestris reddituri. Where we see neither king nor Prince, if he will belong to the Church of Christ, have his soul purchased with his blood, a care had of it, and account made for it, can be free from this obedience; much less can he claim it for himself, from them to whom it so infallibly belongeth, by the highest authority.  
The Apostolic men of this first age, have testified this at large before, in the examination 
Ignat. epist. and An●ioch. Ep. ad Smyrn. Epist. ad Philadelph Magnesian. Trallian.  of the last precedent article. S. Ignatius hath taught us, a Bishop is above all principality and power. Episcopus omni Principatu & potestate superior est. No man is more honourable than the Bishop. Nemo Episcopo honorabilior. Priests and Deacons, all the clergy together with the people, and Soldiers, and Princes, and the Emperor also must obey the Bishop. Cum populo, & militibus at que Principibus, sed & Caesare obediant Episcopo. Be subject to the Bishop, even as to our Lord, for he watcheth for your souls, and is to make account for them. Therefore it is needful that you do nothing without the Bishop. No man may do any thing that belongeth to the Church without the Bishop. Sine Epis●opo nemo quicquam faciat eorum quae ad Ecclesiam spectant.  
Saint Clement testifieth that Saint Peter the Apostle 
Clem. Rom. epist. 1.  commanded praecipiebat Petrus Apostolus, that all Princes of the earth, omnes Principes terrae, and all men should obey Bishops. And proved that all which did contradict them were in state of damnation, and imfamy until they made satisfaction; and commanded them to be excommunicate except they were converted. The Bishop 
Clem const. Apost lib. 2. c. 11. 12. 3. 30. 31.  ruleth all Lords, Priests, Kings, Princes, Regibus, Principibus, Fathers, children Masters, and all subjects. He judgeth as God with power. The Bishop is mediator between God and men. He is the next after God our Father, Prince, Ruler, King, Rex, Governor. A Bishop is adorned with the dignity of God, he ruleth the clergy and commandeth all the people. Omni populo imperat. 
Dion. Areop. Hier. Eccl. c. 2. par. 2. 3. c. 4. 5. Martial. ep. ad Burdegal. cap. 3.   
The like have other Apostolic men of this first age. And they are so fare from giving superiority, and command to civil power over Bishops in things of Religion, that in such affairs and causes they make inferior all temporal people even to Priests and Deacons. Preisthood is the head or chief of all good things in this world, saith S. Ignatius. 
Ignat. epist. ad Smyrnen.  Sacerdotium est omnium bonorum quae in hominibus sunt, apex. He that rageth against it, doth not ignominy to man, but to God. Lay men must be subject not only to Priests but to Deacons. Laici Diaconis subditi 
Polycarpus epist. ad Philippen.  sint Subiecti estote Presbyteris & Diaconis sicut Deo & Christo.  
And our Protestants themselves acknowledge, 
Rob. Barnes l de vit. Pont▪ Roman. in Anacleto. Anaclet. epist. 1.  that the holy Popes of this time, judged them no Christians that called holy Priests to civil consistories Anacletus Christo alienos esse indicabat qui Sacerdotes inius vocarent. They which took away the riches of the Church were to be adjudged homicidas, because the Apostles by our Saviour his command, gave charge that the privileges of the Church and Priests should be kept involate. Christ vel Ecclesiae pecunias auferentes, homicidas iudicari debere censuit: quia inquit privilegia Ecclesiae & Sacerdotum, Apostoli Saluatoris iussu inviolata esse debere iusserunt. In Ecclesiastical business the the greater causes were to be referred to the primates, the lesser to the Metropolitan Bishop, and secular causes to secular judges. In Ecclesiasticis negotijs, graviores causas ad primatem, leviores ad metropolitanum Episcopum referendas, secularia negotia ad prophanos iudices, agenda esse iussit. All that were oppressed might appeal to the Ecclesiastical Court.  
And that such causes as could not be composed by the chiefest of the clergy, should be ended in their counsels. 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 jurisdiction in this Realm of England: I have abundantly answered, and so proved the weakness of such assertion in my Examine of their 19 Article and that which is here said most manifestly convinceth the same. For if as is proved here, the Bishops in every Province have the highest and chiefest spiritual power, over all others therein whether spiritual or temporal, he which hath the supreme power, and jurisdiction over all, and every such Bishops, or Bishop, cannot be deprived of that. Title, and right, though a fare greater consistory than these Articlers, or their Approvers, and applauders should deny it unto him? He that hath jurisdiction and power over the greater, must needs have it over the lesser and Inferior in that Kind. S. Ignatius calleth the Church of Rome, the sanctified and Ruling Church being himself Patriarch of Antioch. Ignatius Ecclesiae sanctificatae 
Ignat. epist. ad Rom. in inscriptione.  quae praefidet in loco Regionis Romanorum. S. Polycarp living 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 
Higher l. de. vir. illustrib. in Polycarpo. Dion. Aerop. c 3. de diuin. no minib. Clem. Rom. epist. 1. Rufino Interpret.  quaestiones Romam venit.  
S. Dionysius, saith S. Peter living and dying Bishop of Rome was the supreme glory and head of divines. 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 commanded by Christ to convert the western parts, and performed that precept. Qui obscuriorem mundi plagam occidentis, velut omnium potentior illuminare praeceptus est, quique & integrè potuit implere praeceptum. He lived much, and died at Rome by martyrdom, and committed his supreme Pastoral charge, and office to S. Clement, which Christ had committed to him, full power to bind and lose, & whatsoever he should decree on earth should be decreed in heaven. Clementem Episcopum vobis ordino, cui soli meae praedicationis & doctrinae cathedram trado. Ipsi trado à Domino mihi traditam potestatem ligandi & soluendi, ut de omnibus, quibuscumque decreverit in terris, hoc decretum sit & in caelis. Among other Pastoral and highest Pontifical duties, he gave him power, and charge to send Bishops into all cities, whether, or where S. Peter had not sent, or ordained before. Episcopos per singulas civitates, quibus ille non miserat nobis mittere praecepit.  
And S. Clement performed it. Quod facere inchoavimus, & Domino opemferente, facturi sumus. Aliquos ad Gallias, Hispaniasque mittimus, & quosdam ad Germaniam, & Italiam atque ad reliquas gentes dirigere cupimus. Among these Bishops some were primates, or Patriarches, and Archbishops, and the causes of Bishops and greatest Ecclesiastical Questions and business of the Churches, were to be tried and decided by the primates, and Patriarches, and the Apostles so decreed. Petrus Episcoporum primates vel Patriarchas ordinavit, qui reliquorum Episcoporum iudicia, & maiora, quoties necesse foret, negotia in fide agitarent, & secundum Dei voluntatem, sicut constituerunt sancti Apostoli, ita ut ne quis iniustè periclitaretur, definirent. Archiepiscopos institui praecepit, qui non tamen primatum, sed & Archiepiscoporum fruerentur nomine. Episcoporum quoque iudicia, ut superius memoratum est, & maiora Ecclesiarum negotia, si ipsi reclamaverint, aut aliquem timorem, aut istos vel alios suspectos habucrint, ad iam dictos primates vel Patriarchas, transferri perdocuit. And this was among the Apostles themselves, one. S. Peter, above the rest. Quoniam nec inter Apostolos par institutio fuit Sed unus omnibus praefuit.  
This is the testimony of S. Clement, confirmed 
Anaclet. ep. decret. Ruffin. interpr. epist. Clem. Leo 2. ep. decret. Marian. Scot l. 2. aetat. 6. Flor. wigorn. chronic. in Clem. Mart. Polon. Supputat. col. 33. in Lino Robert. Barnes. l. de vit. Pont. in Lino & Anacleto. Anaclet. ep. decretal. 3. Barn. sup. in Anaclet. Omerd pict. Pap. pag. 78.  by S. Anacletus then living, Ruffinus, Marrianus, Martinus Florentius wigorniensis, Pope Leo the seconde, and many others both Catholic and Protestant writers. S. Anacletus made Priest by S. Peter, and by him instructed, even as our Protestants confess, did teach that Christ gave to the Church of Rome, primacy over all Churches, and all Christian people, neither King nor Caesar exempted. Anacletus ab ipso Domino primatum Romanae Ecclesiae super omnes Ecclesias universamque Christiani nominis populum concessum esse asseruit. Thus our Protestants, and S. Anacletus is more plain that this supremacy of the Roman Church was not given unto it, by the Apostles but Christ himself. Haec sacrosancta Romana & Apostolica Ecclesia non ab Apostolis, sed ab ipso Domino Saluatore nostro primatum obtinuit, & eminentiam potestatis, super universas Ecclesias ac totum Christiani populi gregem assecuta est. And both Christ commanded, and his Apostles decreed, that great and difficult questions should be referred to the Apostolic Roman see, to be decided, and that 
Anacl. epist. 1.  Christ builded his whole Church upon it. Apostoli hoc statuerunt, iussu Saluatoris, ut maiores & difficiliores quaestiones semper ad sedem deferantur Apostolicam, super quam Christus universam construxit Ecclesiam.  
So have also S. Euaristus and S. Alexander, 
eucharist. ep. 1. Alex. ep. 1.  who lived in this first age. Relatum est ad huius sanctae & Apostolicae sedis apicem, cui summarum dispositiones causarum, & omnia negotia Ecclesiarum ab ipso Domino tradita sunt, quasi ad caput. Our Protestant's 
Sutcliffe subu. pag. 57 Iren. l. 3. c. 3.  also acknowledge thus: Irenaeus saith, that every Church ought to have respect to the Church of Rome, for her eminent principality.  
But S. Irenaeus is more clear, in this manner: ad hanc (Romanam) Ecclesiam, propter potentiorem principalitatem, necessè est omnem convenire Ecclesiam, hoc est eos, qui sunt undique fideles. There is a necessity, that every Church and all faithful Christians, wheresoever should acknowledge the more powerable principality of the Roman Church. No King, country, or nation is exempted, from, but all are included in this necessity, of being under the jurisdiction of the Church of Rome. And particularly for this Kingdom of England, which singularly this Article would thus deprive of that honour, and happiness from being in the fold & under the charge of the vicar and highest pastor and shepherd of Christ one earth.  
To begin with a Protestant Bishops censure in 
Godwyn convers. of Britain pag. 6.  these words: we should account it a great glory to derive the pedigree of our spiritual lineage, from so noble and excellent a father, as S. Peter. And yet both Greek and Latin, domestical and foreign, Catholic and Protestant Antiquaries, do thus derive and prove it. Petrus venit in Britanniam, quo in loco 
Sim. Metaphrast. die 19 junij 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 answer pag. 318 Marc. Anton. de Dom. de reb. chr. l. 4. c. 10.  cum longo temporefuisset moratus, apud Britannos verbo gratiae multos illuminavit, & Ecclesias constituit, Episcoposque & Presbyteros & Diaconos ordinavit. S. Peter came into Britain, and staying there long time, did illuminate many with the word of grace, and founded Churches, and ordered Bishops, Priests, and Deacons. Which more Protestant Doctors and Bishops even Archbishops with them thus confirm. Peter preached in no place, but he there ordained Bishops and teachers and founded Churches.  
The Apostle Peter did in every province appoint one Archbishop, whom all other Bishops of the same province should obey. Est caput Roma, quatenus ab ea diffusum est Euangelium in reliquas totius occidentis Ecclesias. Rome is the head, in respect that from it, the gospel was diffused into the rest of the Churches of the west, and into many of the east, and into barbarous nations out of the Roman Empire. Et in multas orientis, atque in harbaras extra Romanum Imperium nationes. divers of the holy Bishops and Apostolic 
Doroth. l de 72. discip. in Aristob. Arnol. merm. Theatr. conu. gent. Antiq. Ecel. Tullen. Gul. Eisengr. cent. 1. Petr. de Natal. l. 11. Pantal. de vir. Ibl. part. 1. Stumph. l. 7. de Sanctib. Theatre. of great. Brit. l. 6. Tho. Rogers Anal. in Prot. Articl. ar. 36. whitg. supr. Clem. Sup. ep. 1. Arnol. mirm. sup. Antonin. hist. part. 1. will. harrison. descript. Brit. pag. 23. Harris Theatr. l. 1. Girald. Cambr. l. 2. de jure Metrop. Eccl. Meneu. ad Innocent. 3. Mat. Parker. Antiq Britan. pag. 24. Io. Pris. defence. hist. Britan. pag. 73. Nennius hist. manuscript.  Priests, which S. Peter consecrated for, this Kingdom are remembered both by Catholic and Protestant Historians, S. Aristobulus, S. Mansuetus, S. Beatus and his holy companion, not named in Antiquities. Our Protestants make S. Aristobulus Archbishop here: Britain Aristobulus, and by their Rule before, The Apostle Peter did in every province appoint one Archbishop, he must needs be ordained Archbishop, by S. Peter.  
S. Clement hath sufficiently proved before, that he sent Bishops hither, saying he sent to the other nations of the west, ad reliquas gentes, besides Italy, Spain, France, and Germany. And both Catholics and Protestants from antiquities affirm, that he sent to us S. Nicasius, who instructed the Britons, Britoneses instruxit formavitque fide S. Nicasius à S. Clement delegatus. These Britan's must needs be those of this Kingdom, they of little Britain in France came not thither until above 200. years after S. Clement, and S. Nicasius time. Both British and English Catholic and Protestant Antiquaries affirm, that the division of Primates or Patriarches, Metropolitans, and others with their several jurisdictions, from the see of Rome, being as he ackdowledgeth the decree of his predecessor S. Clement and the Apostles also was received in this Kingdom of Britain, as it comprehendeth England wales and Scotland. Nennius' our old british historian in his manuscript antiquities affirmeth that his Successor Pope and S. Euaristus sent legates to our British King, to receive the faith of Christ, Missa legatione à Papa Romano Euaristo. Who yet saith the general conversion was not until the year of Christ 197. Albertus Krantius well acquainted with our British antiquities, writeth the like of S. and Pope 
Io. Caius Antiq. Cantabrig. l. 1. Alber. Krantzius Metropol. l. 1. c. 6.  Alexander, next Successor to Pope Euaristus, both of them living in this first age, though dying by martyrdom in the seconde, that he sent diverse Apostolic men hither, to preach the faith of Christ, and so they did.  
These Popes have taught us the supremacy of the Church of Rome over all Churches before. So did the next holy Pope S. Sixtus, even Protestants 
Sixtus 1. ep. 2. Rob. Barn. l. de vit. Pont. Rom. in Sixto 1. Telesph. Higin. pio Anice●o So●ero.  so confessing. Ab Episcopo ad Romanum Pontificem appellandi ius dedit Ecclesiasticis ministris. So they confess of all Pope's Telesphorus, Higinius, Pius anicetus and Soter, unto Pope Eleutherius, under whom and by whose means and authority, this Kingdom was wholly converted, by all antiquities and testimonies, & made the first Christian Kingdom in the world. This holy Pope as 
Rob. Barn. sup. in Eleutherio Eleuther. ep. ad Episcop. Gall. cap. 2.  our Protestants writ, did Order, and practise, and as the Apostles and their Successors had defined as he testifieth sicut ab Apostolis eorumque Successoribus multorum consensu Episcoporum definitum ●st, that nothing should be proceeded in, against Bishops, until it was defined by the Pope of Rome: accusationem contra Episcopos, Episcopos audire permifit, sed ut nihil, nisi apud Pontificem definiretur, cavet.  
This highest spiritual Authority in the Pope of 
Damas' in Eleuth. Monolog. G●aec. in eod. Breviar. 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. Martin. Pol. Supput. an. 188. Galfrid. monum. hist. l. 4. Virun. l. 4. Radulp. de Dicet. hist. in Lucio. Gul. Mal. l. Antiq. caenob. glaston. Math. west. chron. an. 185. 186. 187. flor. w●gor. chron. an. 162. 184. Antiq Eccl. land. Antiq. Eccl. wint. Cambd. Brigant. Stowe hist. holinsh. hist. of Engl. Theatr. of Brit. l 6 Hect. Both. l. 5. Parker Godwin. etc. Eleuth. ep. ad Reg. Lucium Lambert. l. de leg. Stowe hist. Godw conu. of Brit. Mat. Parker. Antiq. Brit. Mason. of consecr. fox tom. 1. Theat. of Brit. l. 6. Bridg. def. of the govern. l. 16. pag. 1355. jewel ag. hard. old. Book of Const. Guil. hall. in land. l. Antiq. Brut. Caius antiquit. Cantabrig. l. 1. leges Antiq. Reg. Edward. cap. 17. Gul. Lambard. l. 2. de priscis Angl. legib. fol. 130. p. Hect. Both. Scot hist. l. 5. f. 83. Godw. convers. of Brit. pag. 22. 23. Antiq. Eccl. Glastonien. Galfrid monum. l. 5. hist. Reg. Brit. c. 1. Mat. west. chron. an. 186.  Rome, was not unknown to the Christians and King Lucius in Britain, which moved that King as both Greek and Latin, British and Saxon, domestical and foreign, Catholic and Protestant Antiquaries inform, to write humble letters supplices litteras, to that Pope, entreating him, obsecrans, that by his commandment, he with his Kingdom might receive Christianity, ut per eius mandatum Christianus efficeretur. The Pope most willingly assented, and sent his legates with full power to found the Church of Britain, to Ordain three Archbishops, and 28. Bishops, with their particular Sees, power, and jurisdiction, who having established all things here, returned to Rome, to have them confirmed by the Pope: the Pope confirmed that they had done, and they with many other preachers and the Pope's confirmation, returned again into Britain. Beati Antistites Romam redierunt, & cuncta quae fecerant, à Pontifice confirmari impetrarunt: confirmatione facta, cum pluribus alijs redierunt in Britanniam. Our King craved direction of that Pope also, what laws he should use in his Kingdom, and the Pope directed him therein, as his epistle still extant witnesseth, as our Protestants writ, and themselves testify. We have seen the Bishop of Rome's own letter to King Lucius. So witness these men.  
This Pope went further, in prescribing the limits, bounds, and circuits of the Dominions of this Kingdom, and assigned unto it all the Lands to Denmark, and Norway by his sentence: and by that definition ordonation, they were parts of Britain, as is contained in our old laws, many hundreds of years since published and approved by our Protestant lawyers, and historians, aswell as others. Vniversa terra & tota, & Insulae omnes usque Noruegiam, & usque Daniam pertinent ad coronam Regni, & sunt de appendicijs, & dignitatibus Regis, & una est monarchia, & unum est Regnum. Tales enim metas, & fines constituit & imposuit coronae Regni Dominus Eleutherius Papa sententia sua, qui primo destinavit coronam benedictam Britanniae, & Christianitatem Deo inspirante, Lucio Regi Britonum. Here also he sent first a crown, or hallowed crown to our King, being before, as some Catholics and Protestants writ, but a King by courtesy of the Roman Emperor, and authority. Lucus Britonibus Caesaris benevolentia & authoritate imperitabat. He gave Indulgences to our Churches, namely to the old Church of Glastenbury ten year's Indulgence, as in the old antiquities of that holy place is recorded. And by his Order and direction, King Lucius endowed the Churches of Britain with liberties regal, Lucius Rex Ecclesias Britanniae libertatibus munivit. Gloriosus Britonum Rex Lucius cum infra Regnum suum verae fidei cultum magnificatum esse vidisset, possessiones & territoria Ecclesijs & viris Ecclesiasticis, abundanter conferens, chartis & munimentis omnia communivit. Ecclesias verò cum suis caemeterijs, ita constituit esse liberas, ut quicumque malefactor ad illa confugeret, illaesus ab omnibus remaneret.  
Thus reverend and honourable was the spiritual power, and supremacy of the Church and Pope of Rome, in Britain, and all places in these Apostolic days. All those Apostolic men, Popes, or others which have thus taught us, were glorious Saints, and King Lucius also, Saint Lucius, who with all his Kingdom, clergy, and others so embraced it; and though neither he, nor the Romans had then any temporal Rule or dominion in the Kingdom, now called Scotland, yet that glorious Pope by his spiritual supremacy subjected that country to the Archbishop of york in the land of an Enemy.  
And this Papal supremacy and jurisdiction continued here ever after, until It was taken away by King Henry the 8. taking first of all Kings, the title and name of Supreme head of the Church of England, never heard of before in any time, as his own historian Polydor virgil, and all others both Catholic, and Protestant, English and other historians, acknowledge. Habetur concilium Londini, 
Polydor. Virgil. Anglic. Hist. l. 27. p. 689. Stowe & Howes hist. an. 1534. statut. in Parliament. an. 26. Henr. 8,  in quo Ecclesia Anglicana formam potestatis nullis ante temporibus visam induit; Henricus enim Rex caput ipsius Ecclesiae constituitur.  
And after King Henry the 8. had thus, as he endeavoured, expelled the Papal Authority spiritual out of England, and assumed it to himself, though he punished with death, as others often since then have done, the professors thereof, yet both he, and all or Rulers temporal since, Kings, or Queens, have retained in their style of honour, that title, Defensor fidei, defendor of the faith, which the Pope gave him for defending before his fall, the Catholic faith against Martin Luther; though they all, except Queen Mary, impugned it.  
And our present K. Charles. (whom together with his Queen Mary, God bless with all good, and happiness) in his late public declaration to all his loving Subjects, among whom his catholics be not in the lowest place of duty, and desert to him, though not in like degree of his favour to them, thus, and thus vehemently, protesteth: we call God to record, before whom we stand, that it is, and always hath been, our heart's desire, to be found worthy of that title, which we account the most glorious in all our Crown, DEFENDOR OF THE FAITH.  
But to defend the faith, is not, to reprint the articles of Religion, established in the time of Queen Elizabeth, and by a declaration before those articles to tie, and restrain all opinions to the sense of those articles: as he speaketh immediately before, and to persecute Bishops, Priests, and Catholics as he doth.  
That title was given by the Pope to King Henry, for defence of the true faith, long before the articles of Queen Elizabeth, or she was borne. Long before, he, K. Edward 6. Queen Elizabeth, King james, and King Charles, persecuted Catholics, & their faith, whereof by their style, they should be defendours, & long before their religion, or any of them (I except King Henry the 8. to whom it was given) received being. The true faith Catholic, and Apostolic, which by that regal style and title they should defend, against these articles, I have abundantly by the best testimonies proved in every point, for the two last following articles, the 38. entitled, of Christian men's goods, which are common, and the 39 the last, of a Christian man's oath, do not contain any controversy with Catholics, but were ordained against new Sectaries, among themselves. I hope no Protestant Parliament will hereafter glory, that their religion was almost 80. years old, though it wanteth 10. of that number, and so extraordinarily contend to persecute that which I have proved to exceed it, above 1500. years in time and truth, which they ought to embrace and honour, and not so maliciously or ignorantly, not being the most religious, nor learned divines, to persecute it.   
FINIS.   

A TABLE OF THE CHAPTERS.  


Chap. 1. COncerning the first 5. Protestant Articles, not differing from the Apostles Religion, and the Roman Church. pag. 1.  
Chap. 2. Examining their 6. Article about scriptures and traditions, and condemning it, by the Apostles, and Apostolic men, and doctrine of their age. p. 2.  
Chap. 3. The 7. 8. 9 10. Articles examined; and wherein they differ from the present Roman Church, condemned by this first Apostolic age. p. 53.  
Chap. 4. The 11. Article, of the justification of man, examined, and condemned by the Apostolic Fathers of this first age. p. 60.  
Chap. 5. The 12. Article examined, and in whatsoever differing from the present Roman Church, condemned by the Apostolic age. So of the 13. and 14. Articles. p. 67.  
Chap. 6. The 15. 16. 17. 18. Articles so examined: and wheresoever repugnant to the Roman Church, likewise condemned. p. 82.  
Chap. 7. The 19 Article examined, and condemned by the same authority. p. 88  
Chap. 8. The 20. Article thus examined, and in whatsoever contrary to the Church of Rome, thus condemned. p. 99  
Chap. 9 The 21. article so examined, and condemned. p. 109.  
Chap. 10. The 22. article thus likewise examined, and condemned. p. 141.  
Chap. 11. The 23. article examined. p. 207.  
Chap. 12. The 24. article likewise examined and condemned by this first Apostolic age, and writers therein. p. 212.  
Chap. 13. The 25. article, entitled, of the Sacraments, thus examined, and condemned, in all things contrary to Catholic doctrine. p. 222.  
Chap. 14. Pennance, so called in this article, and by Catholics, The Sacrament of Penance, was so judged and used in this Apostolic age. p. 228.  
Chap. 15. Holy Orders contrary to this article, was used and held a Sacrament in this first age. p. 233.  
Chap. 16. Matrimony thus proved a Sacrament. p. 242.  
Chap. 17. Extreme unction thus proved to be a Sacrament. p. 249.  
Chap. 18. The rest of this article repugnant to the Catholic faith likewise condemned. p. 252.  
Chap. 19 The 26. and 27. articles examined and Protestant doctrine in or by them condemned. p. 258.  
Chap. 20. The 28. article entitled, of the supper of the Lord, examined and condemned. p. 262.  
Chap. 21. The 29. article, entitled: of the wicked, which do not eat the body, and blood of Christ in the use of the Lords supper: examined and condemned. p. 276.  
Chap. 22. The 30. article, entitled, of both Kinds: examined and where it is contrary to the Roman Church condemned. p. 284.  
Chap. 23. The 31. article, being, entitled, of the one oblation of Christ finished upon the Cross, thus examined and condemned. p. 297.  
Chap. 24. The 32. article, entitled of the marriage of Priests thus examined and condemned. p. 315.  
Chap. 25. The 33. 34. articles examined, and in whatsoever repugnant to the doctrine of the Church of Rome, thus condemned. p. 339.  
Chap. 26. The 35. 36. articles entitled, of homilies, and of consecration of Bishops, and minister 〈…〉 examined and condemned. 〈…〉.  
Chap. 27. The 37. article, entitled, of the ciui●● Magistratus, thus examined, and whatsoever against the Roman Church, condemned. p. 390.