Infants and Confession of sinnes to Preists Notatus est aliquando risisse paruulorum Bap tisma peccatorumque ad Sacerdotis aurem confessionem Thus it is testified both by Catholike and Protestant Historians And our most auncient Brittish writers as S. hollinsh hist of Scut l pag. 112. Gildas speaking of this Sacrament the practise and vse thereof here in Britayne deduceth it from Christs words of bynding loosteing spokeÌ„ 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 ligaueris super terram erunt ligata in caelis Our learned Britan the old Archbishop of Orleance Ionas Aureliensis testifieth the auncient deuotion to this Sacrament was such that both Preists and penitents wept in the ministring thereof and giueth instance in S. Eustachius Ionas aurel in vit S. Eustachij cap. 1. so weeping when penitents confessed their sinnes vnto him that he caused them also to weepe Quoties illi aliquis ob recipiendam paenitentiam lapsus suos esset confessus ita flebat vt illum flere compelleret And this is so euident a truth that King Iames King Iames Confer at Hampton court with his Protestant Bishops and clergie in their publik examination of their Religion conclude this point in these words That the particular and personall absolution from sinne after consession is Apostolical and a very godly ordinance And this is no new thing in their Religion but a new approbation of their doctryne herein against their puritans for their communion booke elder then these Articles and at this time the most practicall and allowed Rule which they haue doth giue direction both for confession of syns and absolution from them in the very same words which Catholik Preist vse in this Sacrament The sikpersou Engl. Protest communion Booke Titul visitation of the Sike shall make a speciall confession if he feele his conscience troubled with any weightie matter After which confession the Preist shall absolue him after this sort Our Lord Iesus Christ who hath left power to his Church to absolue all sinners which truely repent and beleeue in him of his greate mercy forgiue thee thyne offences and by his authoritie committed to me I absolue thee from all thy syns in the name of the father and of the Sonne and of the holy ghost Amen Here is all which this Article requireth to a Sacrament a visible or externall signe or ceremonie as is Manifest and this ordeined of God both because this communion booke saith it was left by Christ the sonne of God to his Church so to befor euer as is Church shall be euer forgiuing sinnes and giueing grace which no visible or externall signe or ceremony but such as is ordained of God to such end and purpose can do This power is pretented to be giuen to euery minister among them when their Protestant Bishop maketh him by laying his hands vpon him saying these words receaue the holy ghoste whose Protest Booke of consecration Articul 36. inf sinnes thou forgiuest they are forgiuen and whose sinnes thou doest retayne they are retayned Thus hath the Protestant manner of consecration in their booke thereof approued in these Articles in as ample manner as any thing in their Religion And if their consecration were true and lawfull if they could not minister this as a Sacrament they could do nothing at all this being the power that is pretided to be be giuen vnto them at that time and nothing els in playne and expresse termes at the least in so manifest true meaning and construction THE XV. CHAPTER Holy Orders contrary to this Article was vsed and held à Sacrament in this first age AND by this sufficiently appeareth also that both by the doctrine practise and authoritie of this Apostolike age and their owne Protestant cheifest grownds and proceedings how vntruely this Article denyeth in the next place that holie Orders is a SacrameÌ„t for it is manifest before that both by the Apostostolik men of this time and their owne profession and confession it hath all things needfull to a Sacrament a visible externall signe or ceremonie ordained by God giuing grace and extraordinarie spirituall power and itselfe by that consecration also giueth grace in other Sacraments which cannot be ministred without it either by Catholike Religion or our Protestants practise and profession Noe terrene and earthly power may or can performe the duties and offices of that gratious and spirituall function This is the plaine and euident testimonie of the blessed Fathers of this time S. Clement euen in the words of the Apostles maketh preishood more excellent then the Regall power and dignitie for that he ruleth soules an this the bodies And is so farre from our Protestant courses in making holie preisthood treason that he maketh it an offence Clem. Rom. l. 2. constitut Apostol c. 2. deseruing greater punishment to do wrong to Preists then temporall Princes Si Reges inuadens supplicio dignus iudicatur quamuis filius vel amicus sit quantò magis qui Sacerdotibus insultat Quantò enim Sacerdotium Regno est excellentius cùm regendarum animarum officio praefit tanto grauiori supplicio punitur qui aduersus id aliquid temerè fecerit quam qui aduersus Regnum The like and more vrgent hath S. Ignatius Ignat. epist ad Smyrnen Honora Deum vt omnium Authorem Dominum Episcopum verò vt 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 aduersus illud facit non hominem Ignominia afficit sed Deum Christum Iesum primogenitum qui natura solus est summus Sacerdos And they ascribe this extraordinarie dignitie and excellencie of sacred preisthood to their supernaturall chaunge and grace bestowed miraculously vpon them in their consecration and by vertue of that holy Sacrament no other reason to be giuen of so wonderfull an alteration and preminencie as both the holy Fathers in the common construction of the Church of Christ and the light of nature assuer vs that men so lately and euer before their consecration were but as other men and now nothing externally chaunged should by Gods decree ordinance be eleuated vnto and endowed with so incomparable honour power grace and vnquestionable priuiledges onely the Sacramentall grace performeth it say these holy Fathers as it doth the like in the holy Eucharist and Baptisme Eadâ—m vis etiam Sacerdotem augustum
be true nor the liberty therein allowed lawfull but wantonly licentious and damnable THE XXV CHAPTER Tbe 33. 34. Articles examined an in whatsoeuer repugnant to the doctrine of the Church of Rome thus condemned THeir 33. next article intituled of excommunicate persons how they are to be auoided containeth nothing contrarie to the doctrine or practise of the Church of Rome as is manifest in these the verie words thereof That person which by open denuntiation of the Church is rightly cut of from the vnity of the Church and excommunicate ought to be taken of the whole multitude of the faithfull as an heathen and publican vntill he be openly reconciled by pennance and receaued into the Church by a Iudge that hath authority thereto Therefore I passe it ouer and come to the next 34. article intituled Of the traditions of the Church and followeth in these words It is not necessary that traditions and ceremonies be in all places one or vterly like for at all times they haue beene diuers chaunged according to the diuersity of contries times and mens manners So that nothing be ordained against Gods word Whosoeuer through his priuate Iudgment willingly and purposely doth openly breake the traditions and ceremonies of the Church which be not repugnant to the word of God and be ordained and approued by common authority ought to be rebuked openly that others may feare to doe the like as he that offendeth against the common order of the Church and hurteth the authority of the magistrate and woundeth the consciences of the weake brethren Hitherto this article seemeth to haue litle or no opposition to the Church of Rome but it may be passed ouer with silence The rest of it immediatelie thus followeth Euery particular and nationall Church hath authority to ordaine chaunge and abolish ceremonies orrites of the Church ordained onely by mans authority So that all things be done to edifying This clause is euidentlie false and prophane in itselfe for making euery particular Church many thousands such being in the world to be supreame iudge sentencer not onely to ordaine chaūge abolish ceremonies and rites of the vniuersall Catholike Church but to haue ouerruling authority to decree and commaund what is fit or fittest for edification taketh away all possible hope of edification and bringeth most certaine destruction confusion and desolation by making so many thousands of Supreame Iudges in these doubts as there be particular Churches which is a thinge most foolish and irreligious to affirme and vnpossible to be acted Further it is directly opposite repugnant to their owne 19. and 20. articles before of the Church and authoritie thereof In the 19. article they teach that all particular Churches euen the cheifest haue erred not onely in their liuing manner of ceremonies but also in matters of faith Therefore by these Protestants wee may neither admit so many or any one such erring false Iudge in such things Neither by their doctrine may wee stand to the censure of any particular nationall Church but onely of the one Catholike militant Church of Christ which as it is euer by that article of our Creede I beleeue the holy Catholike Artic. 19. Church holy and vnspotted from errour so by these men in the same article it is thus assigned to be our onely true Iudge in these affaires The visible Churcb of Christ is a congregation of faithfull men in the which the pure word of God is preached and the Sacramēts be dayly ministred according to Christs ordināce in all those things that of necessity are requisite to the same And in their next article of the same one onely Church thus they decree in these words of the authority of the Church The Church hath power to decrecrites or ceremonies and authority in Controuersies of faith And their best writers haue published with their common and best allowance this sentence in this Question The primatiue Councels haue condemned Couell Mod. exam p. 65. them as heretikes onely for being stiffely obstinate in this kinde of denying the ceremonies of the Church They exemplifie thus in Aerius Aerius Feild l. 3. cap. 29 pag. 138. Couel exam pag. condemned the custome of the Church For this his rash and inconfiderate boldnesse in cōdemnig the vniuersall Church of Christ was iustly condemned The custome ceremonie and tradition which this heretike denied and was therefore by these men iustlie condemned was as they confesse naming the deade at the altare and offering the sacrifice of Eucharist for them This is but a ceremony by them because they contend it is not contained is scripture nor may be proued thereby as they likewise haue pretended for all other things which their Articles before haue reiected both in Sacraments and other doctrines and customes which I haue proued against them and doe leaue them as alterable ceremonies vpon that feeble and vaine pretence Vnder this pretence they haue taken away all our Missals or orders of holie Masse vsed in all Churches with their religious ceremonie from the Apostles time as I haue proued before So they haue done by all rituals and ceremonials about the ministring the Communion Booke and Booke of Consecrat of King Edu 6. Franc. Mason and the Prot. of their consecrat in Mat. Parker Prot. art 36 infra Stat. in parlamento an 2. Eduardi 6. holy Sacraments and brought in their places the childish and womanlie deuises of a named communion booke by yong King Eduard 6. and Queene Elizabeth and an other named and stiled by them The forme and manner of making and consecrating Bishops Preists and Deacons quite omitting all other orders euer vsed in all Churches from Christs time and these fashions neuer vsed before by their owne cōfession by anie Christian Britans Saxōs French or others in this Kingdome or all the world but to vse their owne words in these articles lately set fourth in the time of Eduard the sixt and confirmed at the same time by authority of Parlament the second yeare of the aforenamed King Edward He then being about eleuen yeares old a farre to yonge censurer Iudge and condemner of all Churches with their holie vniuersallie receaued ceremonies to bring in so straunge and childish an Innouation We are assured by the Apostolike men of this first age and others that euen from the Apostles there were manie particular ceremonies deliuered to be immutably vsed in all Churches Thus S. Clement and S. Dionisius the Areopagite Clem. Rom. Apost const lib. 8. cap. 29. Dion Areop Ecclesiastic Hierarc c. 2. with diuers others deliuer of hallowing oyle and water to heale diseases driue away deuils and and like effects settinge downe the verie manner how to sanctifie them Domine Deus Sabaoth Deus virtutum qui dedisti aquam ad bibendum oleum ad exhilarandum faciem in exultationem laetitiae ipse etiam nunc sanctifica per Christum hanc aquā oleum ex nomine eius qui obtulit tribue
and Sainct Luke they were not all thought able â— condemne those named hereticks which S. Ihâ— confounded Amonge the Epistles onely that of â— Paul to the Romans was sent into these parts â— was in a language wee did not vnderstand aâ— written after the faith of the Romans was spreâ— both in Britaine and all the world as Sainct Pâ— witnesseth fides vestra annuntiatur in vniuâ— Rom. 1. mundo The two Epistles of Sainct Peter accordiâ— to antiquity were written in Rome and after Bâ—taine had receaued the faith especially the last aâ— the first being longe doubted of was sent quite coâ— â—rary from Britayne vnto the contries of PoÌ„tus Gaâ—atia 2. Petr. 1. Capadocia Asia and Bithynia in the easterne â—arts Wee finde no memory after of Scripture reâ—eaued here vntill longe time after in the second â—ge expressed in Pope Eleutherius his Epistle to our â—ing Lucius And yet all our ProtestaÌ„t antiquaries â—ue before assured vs that Britaine had in the Aâ—stles time and longe before any Scripture came â—ther or probably was written and possibly in â—orall Iudgment could come hither receaued the â—ith of Christ so fully purely and sincerely that it â—euer changed it in any materiall point after the â—riptures were receaued here nor diuers hundreds â— yeares after And if wee will be directed by Scriptures in this â—int those which our Protestants allowe for such â—e testimony to vnwritten Traditions in many â—ces To exemplifie onely in Sainct Paul which â—ote most in the new Testament hee chargeth S. 1. Tim. 6. â—mothy and all others in him to keepe obserue â—ngs so deliuered without writinge O Timothee 2. Tim. 2. â—ositum custodi This in his first Epistle not haâ—ge written vnto him before And in his second â—stle hee giueth him commaund that the things â—ich he had heard froÌ„ Sainct Paul he should deâ—er vnto others fit to teach them Quae audisti a me â— multos testes haec commenda fidelibus hominibus â—idonei erunt alios docere And expressely comâ—undeth 2. Thessal 2. the Thessalonians and in them all in â— second epistle to them to obserue and keepe the â—aditions which they had learned either by word â— writinge State tenete traditiones quas didiciâ— siue per sermonem siue per epistolam nostram â—hich the Fathers expound of the necessity of keepinge vnwritten traditions as Catholiks now doe Hinc est perspicuum quòd non omnia per epistolaâ— 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 expoundinge that of S. Paul in his first epistle to the Corinthians hoâ— they kept his commaundements by word beforâ— he wrote vnto them sicuttradidi vobis praecepta mâ—tenetis he doth inferre the doctrine of Traditions ergo fine literis mult a tradidâ—rat quod alibi saepe meminit And Sainct Hierome vpon the same words Hier. in eadem Verba Tom. 9. quasi legem praecepta meatenetis scientes illum in â— spiritum loqui qui in lege locutus est prophetis Thâ— like hath S. Ambrose vpon the same and S. Epphanius Ambros in 1. Cor. Epiph. haeresi 69. oportet traditione vti non enim omnia diuina Scriptura possunt accipi Quapropter aliqua â— traditione Sancti Apostoli tradiderunt Quemadmdum dicit Sanctus Apostolus Sicut tradidi vobis â— alibi sic doceo sic tradidi in Ecclesijs Thus the best learned both Greeke and Latiâ— Fathers expounded these to inferre a necessity Traditions and their equality with Scriptuâ— Which our best Protestant writters with thâ— common allowance thus confirme Our aduer sarâ— Feild l. 4. c. 20. pag 238. meaninge Catholiks make traditions equall with words precepts and doctrines of Christ the Apostâ— and Pastors of the Church left vnto vs in writinge â—ther is there any reason why they should not so doe they could proue any such vnwritten verities for not the writinge that giueth things their authority the worth and credit of him that deliuereth thâ— though by word and liuely voyce onely Thus tâ— confesse and the reason which they giue so enâ—ceth them the worth and credit of the reuealer and deliuerer or proposer of holy misteries supernaturall being the motiue and cause of mans assent so firme and vnmoueable in articles of faith not to be proued by humane reason and not the writinge or not writinge being fallible and subiect to many casualties corruptions and vncertainties which we are sure are not to be found in Christ the reuealer nor his holy Church the vndoubted true proposer of his mysteries and reuelations And both these are the same and as certaine in traditions not written such as Catholiks maintaine as in the written Scriptures For wee doe not defend any one vnwritten tradition that it should be beleeued as an Article of faith or to be thought requisite necessary to saluation which be the very words of this Protestant Article of Religion but wee produce the Artic of Protest Relig. 20. highest authority in their owne publike Iudgment also in these their Articles the true primatiue Church of Christ to warrant it The which Church hath power and authority in controuersies of faith That euery tradition came from Christ and his Apostles to be receaued professed in Christian Religion As to instance in some and those which most concerne euen in our Protestants proceedings and by their owne confessions and testimonies vnwritten Traditions are necessary For first in this Engl Protest Rel. artic 6. very article they haue giuen their finall sentence in the very first words thereof that the holy Scriptures are of this nature Holy Scripture containeth all things necessary for saluation So that whatsoeuer is not read therein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of faith or to be thought requisite necessary to saluation And yet in the immediatly following words they plainely declare and professe that wee haue noe warrant in Scripture for any booke chapter or sentence of Scripture to be such holy Scripture but for euery least percell thereof wee must resorâ— to Tradition and the Churches Iudgment In thâ— name of holy Scripture wee doe vnderstand those canonicall bookes of the old and new testament of whose authority was neuer any doubt in the Church Where weâ— are assured from these men that the Church anâ— Tradition vnwritten is supreme Iudge of all questions in Religion euen of the Scriptures themselues And so necessarily they must say confesse or els leaue no Religion or Scripture at all to bâ— proued or proue vnto vs. For it is vnquestionablâ— that no part of Scripture doth propose vnto vs anâ— Catalogue or Canon of Scriptures Which the thus further testifie in their publikely approueâ— Feild l. 4. pa. 238. c. 20.
his councell King Iames Prot. Lords Bish. Doct. in Confer at HaÌ„pt Court p. 13. 18. 35. 36 10. 11 Couell ag the plea. of the Innoc. p. 104. Barlow Serm. before the K. Sept. 21 an 1607. part 3. cap. 2. Protestant Bishops and best learned Doctors assembled in publike confereÌ„ce haue left thus concluded The particular and personall absolution from sinne after confesson is apostolicall and a very Godly ordinance That baptisme is to be ministred by priuate persons in time of necessity is an holy Tradition Bishops and Archbishops be diuine ordinations confirmation iâ— an apostolicall traditioÌ„ And in their publike Rituall their communion booke they testifie that confirmation was a Tradition of the Apostles hath an externall signe also vsed by them and giueth grace which by the 25. Article of their religion maketh â— Communion booke of Engl. Protest Titul Confirmation §. Almighty Prot. of Religion art 25. a Sacrament So that to insist onely vpon these graunted Traditions not contained in Scripture by these Protestants and yet so necessary to saluation as they by their greatest allowance and authority deliuer wee may not say as this Article doth Holy Scripture containeth all things necessary for saluation These men also deliuer vnto vs with greate approbation Articul 6. supr makinge the Author of that worke and for the same a Bishop certaine sure rules to knowe such true Thraditions by in these words Rules by which wee may Iudge which are true and Indubitate Feild Books of the Church l. 4. pag. 242. August l. 4. contr Donat. c. 23. Traditions The first rule is deliuered by Sainct Augustine Quod vniuersa tenet Ecclesia nec Conciliâ—â— Institutum sed semper retentum est non nisi authoritate apostolica traditum rectissimè creditur Whatsoeuer the whole Church holdeth not ordained by Councels but beinge euer holden it is most rightly belieued to haue beene deliuered by Apostolike authority The second Feild supr l. 4 c. 21. p. 242. c. 5. pag. 202. Kinge Iames and Confer at Hampton Couel def oâ— Hooker Ormer pict pap p. 184 Down l. 2. Antichr pag. 105. Sutcliffe Subuers pag. 57. rule is whatsoeuer all or the most famous and renowned in all ages haue constantly deliuered as receaued from them that went before them no man contradictinge or doubting of it may be thought to be an Apostolicall Tradition The third rule is the constat Testimony of the Pastors of an Apostolike Church successiuely deliuered Amongst Apostolike Churches the Church of Rome is more specially to be obeyed reuerenced and respected The Church of Rome is our mother Church it was a rule to all both in doctrine and ceremonies when it was in her florishinge and best estate The Church of Rome was the cheife and onely Church It was a note of a good ChristiaÌ„ to cleane vnto the Romane Apostolicall Church Euery Church ought to haue respect to the Church of Rome for her eminent principality And our English Protestant antiquaries and Diuines haue generally giuen their allowance that the Church of Rome both in this and the next age when Britayne did receaue the most pure Religion of Christ from thence was most holy and vnspotted free from all error Therefore whatsoeuer wee doe or may bringe in generall or particular for vnwritten traditions either from this so renowned Apostolike Church in this time from the whole Church or the most famous and renowned in this age beinge our Protestants owne allowed rules and to be denied by none must needs be euidence and testimony vndeniable in this and all others their questioned Articles Frst I exemplifie in the Apostles Creede stiled by our Protestants before a sundry comprehension of the cheife heads of Christian Religion Protest supr Ruffin in exposit Symboli alij a rule of the Churches faith This was deliuered by the Apostles by tradition not by Scripture but before the Scriptures of the new Testament werâ— written as both they and the auncient Fathers by â— common consent of the whole Church of Christ are witnesses And the same consent of Christ Church with these our Protestants in these their Articles so conclude of Sainct Athanasius and the Art 8. of prot Religion Nicen Creede in these words The three Creeds Nicen Creede Athanasius Creede and that which is commonly called the Apostles Creede ought throughly to bâ— receaued beleeued And so generally they obserue although the reason which they immediatly yeelâ— thereof for they may be proued by most certaine warrants of holy Scripture is childish and impertinentâ— for being confessed that the Apostles Creede waâ— deliuered onely by tradition of the Apostles and by that authoritie receaued before the Scriptures either receaued or written this Creede could not possibly be receaued by the written warrant of Scriptures but vnwritten tradition and warrant of thâ— Apostles And although the Nicen and S. Athanasius Creeds were written longe after this time yâ— they were both written receaued in the Churcâ— before the Scriptures were generally allowed anâ— receaued as both the auncent Fathers and Protestants haue acknowledged before and it is testifie by the publike warranted Protestant glosse vpoâ— Prot. Glosse by authority of Church of Engl. in Art 8. these their Articles that very many both old anâ— late writers euen whole sects and professionâ— namely to vse their owne words Ebionites Trâ—theits Antitrinitarians Apollinarians Arians Mâ—nichies Nestorians Origenians Familists and Anâ—baptists with others are Aduersaries vnto and deniers that these Creeds may be proued by holâ— Scripture Much more doe they and many other both Catholiks and Protestants themselues deny that all and singular their articles necessary to saluation may so be proued And to come to the holy and happy Apostolike writers and Saincts which liued and wrote in this first age and first hundred of yeares to wit S. Linus Sainct Clement Sainct Denys the Areopagite S. Martial Sainct Ignatius Sainct Policarpus or any other of whom any worke is extant I shall make it S. Ignat. epist ad Smyrn Theod. dialo Euseb l. 3. c. 31. Hieraâ— 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. Ioh. 1. 2. ad B. Mar. Virg. B. Mar. epist ad Ignat. S. Ignat. epist ad Smyrnen Euseb hist l. 3. ca. 33. â— Chrisost orat de traÌ„sl S. Ignatij Foelix Rom. ep ad Zenon Imperat synod S. Constant Theodoret. Immutabil dialog 1. euident that in euery Article in this Protestant Religion contained in their booke of the Articles thereof they dissented from these Protestants and they and the Apostolike Church then vniuersally agreed in and professed the same doctrine which the present Roman Church doth at this day in all points This will plainely appeare in euery Article hereafter and therefore in this place I will onely cite Sainct Ignatius as a sufficient pawne or pledge
defence of Perk. pa. 67. 68. 65 88. 90. Couel def of Hooker p. 35. â— man to make choyce of life wee acknowledge that the â—ult is in euery maÌ„ that is not saued Wee say with Auâ—n both in words meaning that true Religion neither â—nies free will either to a good or badd life As S. Berâ—ard saith there is a threefold freedome from necessity â—om sinne from misery The first of nature the seconde â— grace the third of glory In the first from the bondage â— coaction the will is free in its owne nature and hath â—wer ouer it selfe That freedome by which the will of â—an is named free is the first And thereof wee dare say â—at the wicked want not the freedome of will Thus they write publish and approue with their â—uthority to be the doctrine and allowed opinion â—f English Protestants in this matter Our primaâ—ue Christian Britans of this first age could neither â—earne of their first Apostles and Fathers in Christ â—or professe any other doctrine or opinion in this â—oint for Sainct Peter being the first founder of â—heir Church and faith could deliuer no other in â—his matter to them then he had taught at Anâ—ioch and Rome and recommended to his two â—lorious Successors S. Ignatius and S. Clement in â—hose two highest Apostolike Sees And Sainct Clement either preached here in Britaine or as he expressely deliuereth by chaâ— Clem. Rom. epist 1. giuen and committed to him by Sainct Peter â— send learned Bishops into all these westerne pâ— where Sainct Peter had not ordained such befâ— And for Sainct Ioseph of Aramathia and his hâ— company who made free choyce and election â— the loue of Christ to forsake contry kindred â— all temporall goods and trauayle so many thâ—sands of myles into the end of the knowne woâ— to liue and dye there in such austerity and Sâ—ctity of life as they practized lyuing here they mâ— of necessity be professours as they were renowâ— Examplars in this businesse And that the Britâ— Tertul. l. de anima c 20. 21. l. 2. aduers Murc c. 5. 6. 8. de epiph ortat de constit cap. 2. then generally that were conuerted so professâ— with the whole Christian world Tertullian an â—deniable teacher of this doctrine in many places â—stifieth of it as of others before that all Apostoliâ— Churches Europe Asie and Afrike agreed theâ— in And it so continued euer in Britaine in suâ— manner that afterwards Pelagius the heretike â—tolled it to much and was therefore both by Bâ—tans and all other Catholiks condemned and dâ— tested for an heretike for so enabling it without â—sistance of grace All writers Catholike and Prâ—testants thus agreeing THE FOVRTH CHAPTER The 11. Article of the Iustification of man exâ—mined and condemned by the Apostolike Fathers of this first age THEIR next 11. Article is intituled of the iâ—stification of man and expressed in these words â—e are accompted righteous before God onely for the â—rit of our Lord and Sauiour Iesus Christ by faith â—d not for our owne workes or deseruings Wherefore â—at wee are iustified by faith onely is a most whole some â—ctrine and very full of comfort as more largely is exâ—ssed in the homily of Iustification This is the whole article and the doctrine thereâ— that wee are iustified by faith onely is before â—ndemned by Sainct Ignatius and the Apostolike S. Ignatius epist ad Ephes â—ctrine of this first age affirming that faith is â—ely the beginninge of mans perfection or iustice â—d charity doth perfect it without which a man â— not iustified Principium vitae fides finis eius chaâ—as haec autem duo quoties in vnum coeunt Dei hoâ—nem perficiunt He saith also that sinnes be taken way by almes and faith and not by faith onely â— this article speakes Eleemosina fide expiantur â—ccata And though a man be otherwise faithfull Ignat. epist ad Heron. â—steth liueth in virginity worketh wonders and â—ophecieth yet if he keepe not the constitutions â—f the Church he is to be esteemed as a wolfe â—mong sheepe Quicunque dixerit quippiam praeter ca â—uae constituta sunt tametsi fide dignus sit quamuis â—iunat quaÌ„uis in virginitate degat quamuis signaedat â—uamuis prophetet pro lupo illum habeas qui sub ouina â—elle exitium pestemque adfert ouibus All men agree â—ainct Ignatius was a true beleeuer yet writing to Ignat. epist ad Philadelp â—he Philadelphians he confesseth he was not thereâ—y sure of his saluation as Protestants say they are â—ut desired to be perfected by their prayers In Doâ—ino Iesu vinctus necdum perfectus sum sed precatio vestra ad Deum me perficiet vt id consequar ad quod vocatus sum He professeth that he beleeued in Christ as he ought to doe yet desired to be iustified by others prayers Iesus mihi pro Archiuis est qâ— nolle audire manifesta pernicies est Illibatum mihi â— archiuuÌ„ crux eius mors resurrectio eius fiâ— horum per quae cupio iustificari precationibus vestris True it is Sainct Ignatius citeth and approuâ— that saying of scripture Iustus ex fide viuit the iâ— man liueth by faith which the Protestants makeâ— a ground of their errour in this question but he â—ueth not that prerogatiue vnto it which they doâ— either to iustifie onely or at all but to be necessaâ— to iustification as all true Catholiks coÌ„fesse thâ— no man can be iustified without it neither doth â— meane the Protestants pretended presumptioâ— faith or such as is singular to any sect but the coâ—mon faith of the vniuersall Church of God yâ— in the same place ascribeth iustificatioÌ„ to constanâ— in goodnesse doing and suffering for the loue â— God and louinge him aboue our selues and aâ— other things Nihili pendo supplicia haec neque taâ— facio vitam meam vt eamplus amem quam Dominuâ— Quare paratum me offero igni feris gladijs cruci duâ— Epist ad Tarsenses modo ChristuÌ„ videam Saluatorem Deum meum qâ— propter me mortuus est obsâ—cro vos ego vinctus Chrâ—sti state in fide este constantes quia iustus ex fide viâ—â— estote immobiles quia Dominus habitare facit vnâ—â— moris in Domino That faith where there is but one preachinâ— thereof one Church founded by the Apostles in aâ— the world where the professours liue in one vnity haue one altare one sacrifice vna praedicatio vâ—na fides vnum baptisma vna Ecclesia quaâ— Epist ad Philadelph suis sudoribus laboribus fundarunt Sancti Apostoâ— Ã finibus terrae vsque ad fines in sanguine Christi vâ— oportet vt populum peculiarem gentem Sanctam omâ—ia perficere concordibus animis in Christo. Vna est caro â—omini nostri Iesu Christi vnus illius sanguis vnum â—tare omni Ecclesiae And yet the true vniuersall and â—atholike faith which all Protestants and partiâ—lar
nuncupamus quod sit vniuersalis diffundatur per omnes mundi partes ad omnia se tempora extendat nullis vel locis inclusa vel temporibus Seing alwayes there is onely one God one mediatour of God and men Iâ—sus the Messias also one Sheepheard of the vniuersall flocke one heade of this body to conclude one holy Ghost one saluation one saith one testament or league it necessarily followeth that there onely is one Church Which therefore wee name Catholike because it is Vniuersall and diffused through all parts of the world and extendeth it selfe to all times not concluded within any places or times This holy Church of God is called the house of the liueinge God builded of liuely and spirituall stones and seated vpon an vnmoueable rocke and vpon a 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 viuentis extructa ex lapidibus viuis spiritualibus imposita super petraÌ„ immotaÌ„ super fundamentuÌ„ quo aliud loc ari noÌ„ potest ideo nuncupatur etiam coluÌ„na basis verit atiâ— 1. Tim. 3. The Lutheran Religion or confession of Wittemberge saith credimus confitemur quod vna sit Confess Wirtemberg cap. de Eccl. sancta Catholica Apostolica Ecclesia iuxta Symbolum Apostolorum Nicaenum Quod haec Ecclesia â— Spiritu sancto ita gubernetur vt 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 Wee beleeue coÌ„fessâ— that there is one holy Catholike and Apostolike Church according to the Creede of the Apostles and Nicen Councell That this Church is so gouerned by the holy Ghost that he preserueth it for euer that it perish not either by errours or sinnes That in this Church there is true remissioÌ„ of sinnes thâ—â— this Church hath authority to Iudge of all doctrines That this Church hath authority to interpret the Scripture The Church hath certaine promise of the perpetuall presence of Christ and is gouerned by the holy Ghost By this it is euident by all Testimonies of this Apostolike age and these Protestants themselues that the true Church of Christ neuer did shall or can erre in any Iudgment decree sentence or profession in matters of faith but is pure Catholike and Apostolike in all such in all times and places And this article either denying or doubting of such power and prerogatiue in the true Church is very Idle or Antichristian taking away all certaine and holy Religion of Christ As also that the Church which was when these heresies began euen Catholike and vniuersall in all places and had beene so in all times before hath beene so euer since and still so continueth and florisheth is that true holy Catholike Apostolike Church which the holy Scriptures Fathers of this age and the Article of our Creede giue testimony vnto And the Protestant particular Confessions and congregations of Heluetia Fraunce England Scotland Belgia Poland Argentine Ausburgh Saxony Wittemberge the Palatine of Rheine Boheme and perhaps some others being onely of particular Contryes or Townes and onely of some and not all persons of them cannot be possibly Catholike for place and as vnpossibly for time the eldest of them by their owne testimony and confession vnknowne vntill the yeare of Christ 1530. the Confession of Ausburge first began not printed vntill the yeare 1540. the Confession of Boheme 1532. Heleutia 1536. Saxony 1551. England 1562. Scotland 1581. the like of the rest These nor any of them by the same reason can be Apostolike arising so many hundreds of yeares after the Apostles time None of all these can be that one Church which was euer those being diuers from that among themselues at warres both for Sacraments discipline doctrine None of their coÌ„gregations or coÌ„fessions yet hath brought forth any one man or woman knowne which in their owne Iudgment or senteÌ„ce is honoured or calendred for a Saint though their calenders chronicles and histories be full of Saints which were of the Roman Church and Religion They haue taken away and ouerthrowne many thousand foundations of holynesse and piety their owne first foundation in such kinde is yet to begin this cannot be the one holy Catholike and Apostolike Church of Christ which our Creeds doe teach vs being in all respects diametrically opposite or rather contradictory to whatsoeuer is or can be defined or described as they themselues define the true Church by those attributes properties or distinctiue differences to be one to be holy to be Catholike and vniuersall in all times places and points of doctrine and Sacraments and to be Apostolicall continued without intermission from the Apostles in sound and Apostolicall Christian Religion in all articles and matters of faith And thus it was confessed and professed by our Christian Britains from their first couersion in the Apostles time as these men themselues haue before deliuered THE IX CHAPTER The 21. Article so examined and condemned THE Article which followeth 21. in number is intituled of the authority of generall Councels And in these their words Generall Councels may not be grathered to gether without the commaundement and will of Princes And when they be gathered for asmuch as they be an assembly of meÌ„ whereof all be not gouerned with the spirit and word of God they may erre and some time haue erred euen in thinges pertaining vnto God wherefore things ordained by them as necessary to saluation haue neither strength nor authority vnlesse it may be declared that they be taken out of holy Scripture Hitherto this English Protestant Article The first part of it requiring of necessity the commaundement and will of Princes for the validity of Councels is singular not onely against Catholiks but all Confessions of Protestants not any one consenting in this matter with our English Protestants as is euident in those confessions Neither doe the Protestants of Britaine agree herein but all they whom they terme Puritans or Disciplinarians are quite of an other opinion And the Parlament Protestants themselues of best Iudgment doe euen with publike allowance condemne it Thus with such approbation they write of themselues Protestant relation of Religion cap. 47. The Protestants are seuered bandes or rather scattered troopes each drawing diuers wayes without any meanes to pacifie their quarrels to take vp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarcke one or more to haue a common superintendance of care of their Churches for correspondancy and vnity no ordinary way to assemble a generall Councell the onely hope remaining euer to
words of Christ in S. Ihons Ghospell to be the forme and manner to make their pretended Bishops and ministers their pretended coÌ„secratours saying to all such at their admittance these words Take the holy Ghost whose sinnes you forgiue they are forgiuen vnto them and whose you retaine they are retained And thereby claime as ample warrant and power as any Priest Bishop Prelate or Pope doth or euer did both to absolue from sinnes and pardon and giue Indulgence for all paine and punishment in any wise due or belonging to any sinne or sinnes how many or enormeous soeuer they be and by the greatest authority in their Religion presume to practise it in such manner For absolution and pardoning of all sinnes they haue the warrant of as many Parlaments as they haue kept since Queene Maryes time all the Reigne of Queene Elizabeth King Iames and Charles all their books of articles Canons Iniunctions and generall practise of their congregation Protestant in England now about 70. yeares allowing and exercising publikely their communion booke vtterly and vnder greate penalties forbidding all other Rituals or Church seruice in this euery minister doth may or is bound thus to say to men confessing their sinnes vnto them Our Lord Iesus Christ hath lest power to his Protest CommunioÌ„ booke Titul visitation of the Sicke Church to absolue all sinners which truely repent and beleeue in him and by his authority committed to me I absolue thee from all thy sinnes in the name of the Father and of the sonne and of the holy Ghost Amen King Iames Supreame heade of their Church in his Prouinciall Councell or conference with his Protestant Bishops and Doctours thus defineth or declareth The particular and personall absolution King Iames and Protest Bishops at Hampton confer p. 13. from sinne after confession is Apostolicall and a very godly ordinance Where wee see that euery Parish pretended Preist or minister with our Protestants for so their directory is may and ought by their Religion attempt to giue plenary pardoÌ„s and Indulgences in as ample or rather more ample and illimited manner then any Pope did For by their religion this is to be or may be executed by any minister to any penitent whomesoeuer without any restriction and from all sinnes and punishments due to them which is most manifest by their last assertion and doctrine of denying purgatory and prayer for the deade onely constituting two places for the deceased hell and heauen and teaching that euery penitent so absolued and receauing Indulgence from them so dying doth immediately goe to heauen and so of necessity by their doctrine and practise they must needs hold that they giue plenary Indulgence to euery such confessing penitent This they confirme further proue practise in all their Ecclesiasticall Courts where they inflict and continue or at their pleasure forgiue pardon and giue Indulgence of all punishments and paines for sinne This they protest and declare with their publike authority in their Church seruice diuers times in the yeare their publike direction and commaunde openly in their Churches thus pronouncing Brethren in the primatiue Church Protest CommunioÌ„ booke Tit. a Commination against sinners there was a goodly discipline that at the beginning of lent such parsons as were notorious sinners were put to opeÌ„ pennaÌ„ce punished in this world that their soules might be saued in the day of the Lord and that other admonished by their example might be the more afraide to offend it were much to be wished the said discipline may be restored againe And this booke of articles it Protest artic of Relig. art selfe in the 33. article hath how after temporall pennance arbitrary by a Iudge hauing authority who may assigne more or lesse longer or shorter remit and pardon some or all the greatest sinners euen excommunicated are to haue Indulgence pardon and absolution Our Protestant ParlameÌ„ts Parlament 1. Elizabeth and Religion doe expressely receaue the first Nicen Councell wherein the doctrine of Indulgences Concil Nic. 1. c. 12. 11. practise of them is as expressely approued and calleth it the auncient and canonicall law antiqua canonica lex seruabitur and to be obserued and they leaue it in the power of the Bishop to be Iudge when and how they are to be vsed licebit Episcopo hâ—manius aliquid de â—is statuere And their priuate writers both in their publike sermons and bookes published with authority and for which some haue beene made Bishops among them doe thus confirme it As there is a death in Theoph higg ser 3. Mart. an 1610. sinne and a death to sinne so there is a double resurrection the first à culpa from sinne the second à poena from the punishment which followeth thereupon The Feild bookes of the Church l. 1. c. 17. p. 33. true Church admitteth and receaueth all that with sorrowfull repentance returne and seeke reconciliation how greate soeuer their offences haue beene not forgetting to vse due seuerity which yet she sometime remitteth The auncient Bishops were wâ—nt to cut of greate parts of enioyned pennance which remission and relaxation was called an Indulgence The like haue others and among other reasons Feild supr l. 1. c. 17. 1. Cor. 2. v. 8. 9. 10. and authorities for this old custome and doctrine they cite and expounde as Catholiks doe the practise and place of S. Paul to the Corinthians before alleadged Therefore hauing so ample and euident testimony and confession of our Protestants in this point wee may be more breife in relating the Fathers of this Apostolike age the doctrine in question being by all euen aduersaries thus confessed to haue beene deliuered by Christ Apostolicall and Godly First to begin with the See of Clem. Rom. epist 1. Leo 2. in epist decret Marian. Scot. l. 2. eâ—at 6. Flor. WigornieÌ„ chron in Siluan Oâ—ho Cons Rome Sainct Clement and many others are worthy witnesses that Sainct Peter the Apostle left vnto him his Successour in the Roman See this power in as ample maÌ„ner as Christ communicated it vnto Sainct Peter and calleth it a rule of the Church Ipsi trado à Domino mihi traditam potestatem ligandi soluendi vt de omnibus quibuscumque decreuerit in terris hoc decretum sit in coelis Ligabâ— enim quod oportet ligari soluet quod expedit solui tanquam qui ad liquidum Ecclesiae regulam nouerit And for all Bishops he setteth downe from the Apostles order that all Bishops should vse mercy humanity and indulgence towards penitents Primum Clem. Const Apost lib. 2. c. 13. 12. Cap. 18. potestate reum iudica deinde cum misericordia humanitate indulgentia eum concilia promittens ei salutem si morem mutauerit ad paenitentiam redierit Oportet poenitentes libenter admittere gaudentes illorum causa cum misericordia humanitate iudicantes eos qui deliquerunt He setteth downe the Cap.
for defence of the Catholike Faith and Iastlie by your Maiestie our last Queene MARIE by whom this land is blessed by a royall issue and as we hope shall in time be madâ— happie by restitution of the Catholike Religion ether in your owne oâ— your childrens dayes And the ratheâ— when England shall see by the Iudgement of the Apostles that the Catholike religioÌ„ aggreeth in all point with the religion taught deliuereâ— by the Apostles and first Apostolicalâ— preachers and that the Protestant religioÌ„ is discouÌ„tenaunced discarded condemned by them This shall appeare by this booke which I youâ— Maiesties most humble subiect aâ— old student in holie learning doe iâ— all dutifull manner present vnto youâ— wishing to your Gracious Maiestie and to our noble Souueraigne your deare Spouse a long and happie raigne in our great Brittainie such a temporall raigne amongst your subiectes as you may both raigne in heauen eternallie with God his Saintes and Angelles Your Maiesties most humble and deuoted subiect R. B. APPROBATIO CVm mihi constiterit ex testimonio fide digni S. Theol. Doctoris in hoc libro cui tituluâ— Apostolorum iudicium c. nihil inueniri Catholicae fidei aut bonis moribus contrarium sed multâ— quae ostendunt religionem Catholicorum esse Apostolicam haereticorum verò Apostaticam censuâ— vtiliter praelo committi posse Actum Duaci die 23. Iunij 1632. GEORGIVS COLVENERIVS S. Theol. Doctor Regius ordinariusque Professor Gollegiatâ— Ecclesiae S. Petri Praepositus Duaâ— censis Academiae Cancellarius librorum Censor THE FIRST CHAPTER CONCERNINGE THE FIRST 5. PROtestants Articles not differinge from the Apostles Religion and the Roman Church BEEINGE to enter into the Examen and comparison of the parlament protestant Articled Religion of England with the Religion of the present Church of Rome and â—e whole Christian world named Catholike â—or profession whereof the Catholiks of England â—y the protestants thereof haue longe tyme suffâ—red and still most constantly endure most bitter persecutions by the first knowne and confessed â—ue Christian Catholike Apostolike Religion â— the Apostles and that their happy age wee finde â—t in the first fiue Articles of this new Religion â—y difference or difficulty to be thus decided both â—atholicks and parlameÌ„tary protestants agreeing them all and they all beeing ordeyned by these proâ—tants against other Sectaries so soone within 4. â—ares of the beginning of Q. Elizabeth her Reigne reâ—eing old condemned heresies amongst them as their â—tories and registers remember and therefore it will â—re suffice onely to recite the Titles of these arâ—les to giue notice thereof The contents and title â— the first article are Of faith in the holy Trinity The second of the word or sonne of God which was made verymaÌ„ The 3. Of the going downe of Christ into hell The 4. Of the Resurrection of Christ The 5. Of the Holy Ghost The whole Article the Title being subiect to doubt is The holy Ghost proceeding from the Father and the sonne is of one substance Maiesty and glory with the Father and the Sonne very and eternall God Hitherto wee finde nothing against the doctrine of the Catholike Church Which noâ— vnlikely these men did rather to winnesome crediâ— at their entrance to be thought louers of truth then that they hated the enemies of these articles not yet suppressed among them THE SECOND CHAPTER Examining their 6. Article about Scriptures and traditions and condemning it by the Apostles and Apostolike men and doctrine of their age THEIR next sixt Article intituled of the sufficiency of the holy Scriptures for Saluation â— thus holy Scripture containeth all things necessary â— saluation Soe that what soeuer is not read therein nâ— may be proued thereby is not to be required of any maâ— that it should be beleeued as an article of faith or â— thought requisite or necessary to saluation By the naâ— of holy Scripture wee doe vnderstand those canonicâ— bookes of the old and new testament of whose authâ—rity was neuer any doubt in the Church And from tâ— number of those bookes which there they allowâ— to be canonicall They doe in expresse words aâ— tearmes reiect The booke of Tobias the booke of Iuditâ— the rest of the booke of Esther the booke of wisdomâ— Iesus the sonne of Sirach Baruch the Prophet the songe of the three children the story of Susanna of Bel and the Dragon the prayer of Manasses the first and second Bookes of the Machabees Concerning the new testament thus they adde all the bookes of the new testament as they are commonly receiued wee doe receiue and accompte them for canonicall This their Article is in their proceedings as the grounde worke and foundation whereupon their Religion is wholy framed and builded and yet so weake Feeble totteringe ruinous arid deceitefull that not any one true certaine and infallible point of doctrine as euery Article in true religion is can be framed vpoÌ„ it or from it so deduced by the expresse graunt of this article it selfe and of all English Protestants professed and sworne maintainers of it For whereas they sentence and define In the Art 6. supr name of holy Scripture wee doe vnderstand those canonicall bookes of the old and new testament of whose Field Booke of the Church lib. 4. cap. 5. wotton def of perk pa. 442. Couell ag Burg. pag. 60. def of Hooker pag. 31. 32. 33. proâ—â—st glosse on the 6. art Tho. Rogers ibid. authority was neuer any doubt in the Church They plainely make the Iudgment of the Church to be the highest tribunall in spirituall questions euen of the scriptures themselues And thus their best and cheife writers published by authority doe glosse and expound this article And of necessity so they must say except at their first entrance they will plainely confesse their religion and congregation their Church of England as they terme it to be erroneous or hereticall and to haue noe power or warrant at all to doubt deny or determine and propose what bookes be or be not Scriptures canonicall either of the old or new testament Or what one chapter or sentence in them is part or not part of such canonicall and vndoubted holy Scriptures for this power and prerogatiue being onely committed to the true Church by their Article and professors before if these men doubt or Iudge otherwise in this case then the true confessed Church hath hitherto done They can be noe part or members of that true Church And whatsoeuer is read or may be deduced from vntrue or doubted Scriptures cannot be possibly any certaine and vndoubted article of faith and religion For noe conclusion can be more certaine and vndoubted then the Maximes and authorities from which it is concluded but as the light of nature common law and vndeniable Maxime of true reasoning teacheth all men and all men truely acknowledge for a verity most certaine it euer followeth the weaker part euer erroneous doubtfull vncertaine or false if both or
the dead reueâ—nced the signe of the crosse other holy Images â—d sacred Reliks said or heard Masse and praâ—ized other Christian rites and duties which proâ—stants deny to be contained in or proued by â—cripture Tertullian lyuing and writing as many testifie â—en Protestants before Pope Eleutherius time Tertull. l. de praescription Magdeburg Centuâ— 3. col 34. c. 4. col 240. 241. Sutcl subu p. 4. Whitg def Respon pag. 96. â—d witnessing Britayne had in his dayes receaued â—e faith of Christ euen in those parts thereof wheâ—er the Pagan Romans could neuer come loca â—omanis inaccessa speaketh of the traditions before â—membred as both his owne works Catholiks â—d Protestants proue in these words Tertullianus â— genere de doctrina suae aetatis inquit eam consentire cum Ecclesijs Apostolicis eamque consensum câ— cordiam communem esse omniuÌ„ Ecclesiarum in Europâ— in Asia in Africatestatur That this the doctrine his time did agree with all Apostolike Churches thaâ— was the common consent and concordance of all â— Churches in Europe in Asia in Afrike And thouâ— wee assigne a somewhat later time to Tertullian others doe in the later end of the second age â— when he so confidently and generally assignâ— this common consent of all Churches of Britaiâ— Fraunce Spaine Italy all Europe Asia and Afriâ— in these holy Christian doctrines thus impugned Protestants hauing therein the consent of all Aâ—stolik Churches wee must needs say whether tâ— were receaued and professed from Scriptures Traditions being longe before any generall Coâ—cels kept by the generall confessed rule of the â—thers and Protestants before they must needâ— deliuered by authority of the Apostles non â— authoritate Apostolica traditum certissimè crediturâ— And the first receauing of the holy Scriptureâ— Britayne which wee finde in Antiquities was in â— time of Pope Eleutherius and from the Churcâ— Rome the same Catalogue of Scriptures it tâ— vsed and still vseth as wee finde in the epistlâ— Eleuth Pap. epist ad Lucium Regem Britan. Godwin CoÌ„uers of Brit. in epist Eleuther Stow. hist Romans that holy Pope to Kinge Lucius suscepistis nâ— miseratione diuina in Regno Britaniae legem fiâ— Christi Habetis penes vos in Regno vtramque pagiâ— You haue there in your Kingdome both testamentâ— our Protestants translate it or both parts of Scripturâ— THE THIRD CHAPTER The 7. 8. 9. 10. Articles examined and wherein they differ from the present Romane Church condemned by this first Apostolike age HAVING thus absolutely and at large confuted and ouerthrowne by the Apostolike â—ge the last Article the erroneous ground of all â—rotestant Religion wee may be more breife in â—he rest being all at the least generally confuted â—nd ouerthrowne in their false foundation so deâ—royed And vntill wee come to their 11. Article â—tituled of the Iustification of man It may be queâ—ioned whether any of them doth in common and â—robable construction and meaninge oppose the â—oman Church or no. And for the two next the 7. â—nd 8. Articles it is most certaine and euident the â—rst of them being intituled of the old testament only â—acheth The old Testament is not contrary to the new â—nd the other stiled of the three Creeds is in tâ—e â—me condition onely affirming The three Creedes â—icene Creede Athanasius Creede and tâ—â—â—â—hich is â—mmonly called the Apostles Creede ought throughly â— be receaued and beleeued But the reason hereof â—hich thus they yeeld for they may be proued by most â—rtaine warrantes of holy Scripture is both before â—onfuted very friuolous for neither is the Scripâ—re the compleate Rule of Religion neither was â—e Scriptures of the new testament written when â—e Apostles deliuered their Creede to the Church â—or the Scriptures agreed vpon vntill after both â—e Creedes of the Nicene Councell and Sainct Athanasius were generally receaued and professâ— by all Catholiks as is already made manifest eueâ— by Protestants themselues aswell as other Authoâ— of more worthy credit The next Article is intâ—tuled of Originall or birth sinne And was expresseâ— concluded by them against the Pelagians denyiâ— originall sinne in man as they expouÌ„d themseluâ— naming the Pelagians and their heresie there wiâ— a confutation of it in their proceedings holdiâ— that Originall sinne in those that be not baptizeâ— deserueth Gods wrath and damnation Yet in the lâ— and concluding words of the Article their phraâ— of speach hath perhaps giuen occasion to some pâ—ritane Nouelists to thinke they held as these mâ— Caluin and such doe that concupiscence withoâ— assent is sinne The words be Although there is â— Artic. 9. supr condâ—mnation for them that beleeue and are baptizâ— yet the Apostle doth confesse that concupiscence lâ— Thomas Rogers in Articul 9. Confes Helu 2. c 9. Saxon. ar 2. 20. hath of it selfe the nature of sinne A Puritane glosser vpon this place saith Conâ—piscence euen in the regenerate is sinnâ— Among foâ—tâ—ene Protestant Confessions he citeth but two fâ— his opinion by his owne exposition And so seauâ— to one by his owne argument of Protestant authâ—rity he is deceaued And the Puritan Heluetian â—sembly Protest Engl. Art art 10. Caluin lib. 1. Instit c. 5. l. 2 c. 2. 3. a. lib. l 3. c. 3. Ant Wotton against D. Bish pa. 112. ruled by Caluine holdeth this besides tâ— other errour which our English Protestants deâ— in ther next article that man hath not free will â— doe well or fly sinne And he plainely confesseâ— that all the primatiue Fathers sufficient for tâ— purpose are against him holding concupiscenâ— without assent to be no sinne Omnium sententâ—â— So do our English Puritans also which hold thâ— errour acknowledge and it is apparant euen â— â—e words of this article before related that the Enâ—ish Protestants doe no otherwise terme coÌ„cupisâ—nce sinne then materially as the Apostle doth â—hose onely authority they vse in that matter and â—ot properly and formally as sinne is truely and â— right sense vsed and taken hauing liberty and â—nsent of minde annexed vnto it otherwise Inâ—nts Ideots frantike madde men without iudgâ—ent and men sleepinge doinge the materiall part â— things sinfull should also sinne or if the flesh of â— selfe the vegetatiue or sensitiue power abstraâ—ing from reason could sinne creatures onely haâ—ng beeing vegetation and sense might and should â—nne equally as those that be reasonable Beasts â—shes fowles plants herbes and trees would be â—oth capable and guilty of sinne And our English Protestants in their commuâ—on booke of as greate credit and approued by as â—reate authority with them and their Religion as â—ese articles acknowledge that the baptized are deade Communion Booke Titul ministrat of publike Baptisme And Catechisme â— sinne And the whole body of sinne is vtterly aboliâ—ed in them They promise and vowe to for sake the â—uill and all his workes the carnall desires of the flesh â—d not to followe and be ledde by them obediently to â—epe Gods commaundements
recognit l. 1. he relateth it in the name of the Apostles a Councell which they kept at a feaste of Easter Cum nos duodecim Apostoliad diem Paschae cum ingenti multitudine conuenissemus ingressi Ecclesiam fratrum quae à nobis per loca singula gesta sint breuiter exponimus So of that their holy Councell wherein they decreed and composed the Creede which the Church euer since professeth and our Protestants before receaue as composed by them the history of it is expressely set downe by Sainct 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 vno positi Symbolum quod fidelis nunc tenet Ecclesia vnusquisque quod sensit dicendo condiderunt vt discedentes ab inuicem hanc regulam per omnes gentes praedicarent And reciting the contents thereof concludeth that the Apostles penned it by instinct of the holy Ghost Hoc praedicti sancti Apostoli inter Clem. Const Apost l. 6. c. 14. 15. 16. 17. c. se per Spiritum sanctum salubriter vt dictum est condiderunt Diuers other such sacred Councels of the Apostles and Disciples of Christ wee might recite from approued writers and yet none of them was by the commauÌ„de or allowance of any temporall Prince or Potentate but otherwise And to make it manifest to all posterity that Princes teÌ„porall were not to haue any commaunde in such affaires 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 twise Canon ApoÌ„stol can 36. 37. vel 38. in the yeare keepe councels and among themselues examine the decrees of religion and compose such Ecclesiasticall Controuersies as should arise first in the fourth weeke after Pentâ—cost and the second the 12. day of October Bis in anno fiat Episcoporum Synodus inter se examinent decreta religionis incidentes Ecclesiasticas controuersias componant semel quidem quarta hebdomade Pentecostes iterum autem Hyperbâ—retaei duodecimo And S. Clement from the same Apostles teacheth Clem. Apost constit l 2. c. 30 c. 26 in al. exempl further that Episcopall power and dignity was the greatest on earth Bishops were Mediatours betweene God and men in things belonging to diuine worship The Bishop is the Master of piety and Religion the Father of Christians vnder God their Prince their Leader their King their Ruler After God the earthly God who ought to enioy honour the Bishop must gouerne being adorned with the dignity of God whereby he hath power ouer the Cleargy and ruleth all the people Qui Episcopus est hic est minister verbi scientiae custos Mediator inter Deum homines in ijs quae ad eum colendum pertinent hic est magister pietatis religionis hic est secundum Deum pater vester hic Princeps Dux vester hic vester Rex praefectus hic post Deum terreus Deus qui honore vâ—stro frui debet Episcopus vobis praesideat vt dignitate Dei cohonâ—status qua clerum sub potestate sua tenâ—t toti populo pâ—aeest He tellâ—th vs againe by the same Apostolike warrant Cap. 11. that a Bishop representeth the example of God to men and ruleth all men Preists Kings Magistrats parents children and all subiects Stude Episcope vt mundus purusque sis locum tuum dignitatemque tuam actionibus declara vt pote qui exemplar Dei repraesentas praesidendo omnibus hominibus Sacerdotibus regibus Magistratibus parentibus filijs pariter cunctis Cap. 12. subditis And iudgeth with power as God doth Iudica 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 soule is more excellent then a Kingdome Wee must loue a Bishop as a Father feare hym as a King honour him as Lord. It is graunted onely to Preists to Iudge in spirituall causes Lay men must obey the Bishop is Steward and dispenser Cap. 40. 39. of Ecclesiasticall things Wee must not aske an accompâ— of him nor obserue how he performeth his dispensation when with whom where well or ill or conueniently He hath God his Iudge who hath committed this dispensation into his hands Without a Bishop wee must do Cap. 31. nothing If any man doth any thing without the Bishop he doth it in vaine A Bishop is the heade and must noâ— Cap. 17. obey the foote a lay man but onely God He must rule hiâ— subiects not obey them The sonne doth not rule the Father nor the Seruant his Lord nor the Scholler his mastor nor the Souldier the King so the lay man must noâ— commaund the Bishop Si de parentibus secundum carnem lex diuina inquit honora patrem tuum matrem tuam quanto magis de spiritualibus parentibus vobâ— praeceptum est vt eos honoretis diligatis tanquam bâ—nâ—ficos ligatosque ad Deum Hos venerabiliter colite varijs honoribus Hos Principes Reges vestros pâ—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 vt patrem timeré vt Regem honorare vt Dominum Non est aequum caput cum sis ô Episcope caudae obsequi hoc est laico homini seditioso in alterius perniciâ—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 diuers other places and in S. Ignat. epist ad Smyrnen ample manner S. Ignatius is as plaine in this point He telleth vs that all without exception of any must followe the Bishop as Christ his Father And none must doe any thing in matters belonging to the Church without the Bishop Omnes Episcopum siquimini vt Christus patrem Sine Episcopo nemo quicquam faciat eorum quae ad Ecclesiam spectant He manifestly maketh the Authority of Bishops greater then any regall or other on earth in these matters the Princes of Preists representing the Image of God and next to him to be honoured and obeyed and declareth it for a greater treason and disobedience to resist the Bishop then the
the Queenes letters patents shall be by authority of this Parlament be declared good any matter or thing that may be obiected to the contrary thereof in any wise notwithstanding All persons that haue beene or shall be made Archbishops Bishops Preists ministers after the forme and Order prescribed in the order and forme how Archbishops and should be made by authority hereof be declared and shall be Archbishops Bishops Preists Ministers and rightly made any statute lawe canon or other thing to the contrary notwithstanding Hitherto this Protestant Parlament and Queene Elizabeth taking vpon them more then omnipotent and diuine power for God himselfe euer omnipotent cannot make that a thing done is not or was not done nor a thing ill done to haue beene well done or not ill done The light of reason the light of grace all Philosophers Christians and others agree non est potentia ad praeteritum there is no power or possibility to make a thing that is past not to be past nor otherwise passed theÌ„ it passed Therefore when it appeareth by so many testimonies before that men called Bishops by our Protestants were neuer truely and lawfully made Bishops and this Protestant parlament it selfe confesseth not onely that diuers questioÌ„s had beene whether it were duely orderly done according to the law or not but declareth their acts and effects done by them as Bishops to be voyde and of none effect or validitie in the lawe It farre surpassed a womans power or her parlament thereby or any power on earth or higher to make and proue by authoritie of this parlament in her 8. yeare such men by authoritie hereof be declared and shall be Archbishops Bishops Preists Ministers and rightly made any statute lawe canon or other thing to the contrary notwithstanding Producing no other reason but that her highnesse by her supreame power and authoritie hath dispenced with all causes or doubts of any imperfection or disabilitie that can or may in any wise be obiected against the same If Queene Elizabeth and her Protestants would make Episcopall Order and dignity onely an humane inuention she as a temporall greate Prince might haue had place for her dispensation for time to come Though not past in aboue 6. yeares when thousands of such Bishops and ministers were made among them But all Protestants of England King Bishops whosoeuer hauing decreed and deliuered before that it is diuinae ordinationis the ordinance of God an Apostolicall tradition manifest to all the world a canon or constitution of the whole Trinitie enacted for succeeding posteritie it is vtterly vnpossible that any Queens Kings or what dispensation soeuer on earth can or euer could make that which was and is questioned doubtfull imperfect and inualide to be without question doubt perfect and valide either from the beginning any time past or to come hereafter Thus howsoeuer wee examine the making of these Protestant Bishops and ministers by them either by holy scripture witnessing that God placed Bishops in his Church to gouerne it attendite vobis vniuerso gregi in quo vos spiritus sanctus posuit Episcopos regere Act. c. 20. 1. Timoth. 3. 4. Tit. 1. 1. Petr. 5. 2. Timoâ—h 1. Ecclesiam Dei quam acquisiuit sanguine suo And not a woman or child Queene Elizabeth and King Edward the 6. by a new deuised manner or by the Apostolike Fathers of this first age tradition of the Apostles all the old Orders of consecration in Britaine or what place soeuer by all Catholike Fathers or by these Protestants themselues we finde nothing but a desolation and an vndoubted want of all Episcopall and Ecclesiasticall holy orders among them But if we come to the Sacred Bishops of the Catholike and Romane Church the holie preisthood and other Orders we finde by all these testimonies all things in Order subordinate required and necessarie to this highest spirituall dignitie We haue with the Apostles and the Apostolike Can. Apost 43. Clem. const Apost l. 3. c. 11. l. 8. c. 21. c. 22. 28. epist 2. Ignat. epist ad Antioch ad Philadelph Philip. Engl. Protest in Abb. Prot. Archb. of canterb and Franc. Mas Booke of Consecrat l. 5. p. 96. 97. c. 1. p. 207. Fathers of this time S. Clement S. Ignatius and others Subdeacons Acolythists Exorcists Lectours and all We haue founde Deacons ministers to Bishops and Preists in the Sacrifice of Masse we haue founde true massing Sacrificing Preists and Protestants both by writing and practise so confessing as also in these words of them all by generall assent We thinke that no man possibly haue the Order of a Bishop which hath not the right Order of preisthood To the verie being of a Bishop the Order of preisthood is essentially required Thus they exclude themselues from and entitle Catholiks to this greatest Order And plainely confesse the Roman Church not onely to obserue and vse in the consecration of Bishops all things whatsoeuer in any opinion of Catholiks or Protestants essentiall and necessarie but also all ceremonies and ceremonialls therein vsed euer since and before England was conuerted to Christ plainely 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 publike continuall practise is so euer since that time The ceremonies of pastorall staffe ringe deliuerie of the booke of Ghospels to the new consecrated Bishop by the Consecratour and his Assistants taken from the sholders of the newly consecrated Miter and gloues we are assured to be ceremoniall onely all and euerie of them performed and done after the new Bishop is declared to be consecrated And yet these were so aunciently vsed by these Protestants that all our Bishops of England were consecrated they being vsed And before S. Augustine S. Asaphus and Capgrauius in vit S. Kentegerni came hither S. Kentegern in the Britans time being consecrated without them going to Rome ipso multoties petente with very often suite and desire the Pope then ministred them vnto him Sanctus Papa quae deerunt consecrationi eius supplens The Order of Consecration by which this S. Kentegern was made Bishop and all the Britans Scots and Irish vsed was more old then the canons of the ceremonies vsed in consecration and their old custome mos in Britannia inoleuerat when S. Kentegern about 1200. yeares past was consecrated was this In consecratione Episcopi tantummodo capita eorum sacri chrismatis infusione perungere cum inuocatione Sancti Spiritus benedictione manus impositione In the consecration of Bishops onely to anoynte their heads with holy Chrisme with inuocation of the holie ghost and benediction and imposition of hands This Order was adiudged by the Popes of Rome to be auayleable And all Protestants graunt the Britans haue true consecration and Bishops Here is neyther the ceremonie of saying take the holie ghost nor