THE IVDGEMENT OF THE APOSTLES THE IVDGEMENT OF THE APOSTLES AND OF THOSE OF THE FIRST AGE IN ALL POINTS of doctrine questioned betweene the Catholikes and Protestants of England as they are set downe in the 39. Articles of their Religion By an old student in Diuinitie MORIENS REVIVISCO AT DOWAY By the widdow of MARK WYON at the signe of the golden Phoenix M.DC.XXXII TO HER MOST EXCELLENT MAIESTY MARIE BY THE GRACE OF GOD QVEENE OF GREAT BRITTANY FRANCE AND IRELAND ALL dignities Most Gratious Queene haue assembled themselues in your Maiestie striuing as it were to make you Great and Glorious Whether we respect that great Monarchie of Fraunce whose Iewell darling you are or that great Monarch HENRY the fourth your noble Father surnamed GREAT for his MARTIALL CHIVALRIE or your Most Illustrious Mother descended of the howse of the great Duke of Florence or your most Christian brother King of Fraunce surnamed IVSTE or your noble Sisters the one married to the great and CATHOLIKE King of Spaine the other to the potent and warlike Duke of Sauoye And although your Maiestie may seeme to haue left all these dignities in leauing Fraunce transporting your selfe to InglaÌ„d Yet they follow you as inseparable attendants on your royall vertues yea now there is a new dignitie accrewed vnto your Maiestie greater then all the rest to wit Your mariage with our great King CHARLES his great Crowne and Kingdome because by your former dignities you were only daughter and Sister to Kings and Queenes by this you art a greate Queene and Spouse to the mighty Prince and greate King of the great Brittanie and by him you haue all the greatnesse also which the Royall bloud of him and his Ancestours can adde vnto yours I may adde to all this another thing which doth agrandize your greatnesse more theÌ„ all the rest to wit your Maiesties Constancie in ReligioÌ„ amidst so many diuers sectes of heresie your zeale towards the Catholike cause your compassion of your Catholike Subiectes for whom you are often suppliant to our noble Souueraigne in all their distresses lastlie your manie pretious and rare indowmentes of nature grace for which our noble King loueth you dearely your subiectes admire you and God hath blessed you with a Royall and hopefull issue When I cast mine eyes on the resplendent beames lustre of this your Greatnesse I confesse I was daunted and feared to approach to so Great maiestie especiallie with so litle a present as I had prepared to wit this litle pamphlet rudelie compiled and in respect of it selfe and the Authour nothing beseeming because nothing proportionate to your greatnesse But because great Princes who cannot be Higher or greater in Temporall dignitie disdaine not yea take pleasure to bowe euen to their lowest Subiectes and doe willinglie accept of their loyall duties and respectes be they expressed by neuer so litle presentes I aduentured presuming on your Maiesties great and gratious Goodnesse to dedicate this my booke vnto your Royall Maiestie my selfe and humble seruice with it hoping that although in other respectes it be too litle a present for so great a Queene yet in that it containeth the Iudgement of the great Apostles and Apostolicall Doctours of the first age after Christ concerning the Protestant Religion conteined in the articles authorized by Parlament it will not be slighted nor lightlie esteemed by your most Excellent Maiestie It will rather confirme and comfort your Maiestie in the Catholike faith when by this booke you shall perceaue that you professe the same religion which the Apostles and Apostolicall Doctours preached and deliuered which S. PETER taught in our countrie which S. IOSEPH of Arimathie who buried CHRIST and was at his mothers death and Assumption taught and practised at Glastenburie where he and his companions fixed their aboade and passed their life in fastinges watchinges and prayers as our Annalles doe testifie Which not onelie the noble Kings of France from CLODOVEVS the first Christian King to King LEWIS the IVST who now raigneth imbraced but also our first Christian King LVCIVS receiued from that holy Pope ELEVTHERIVS who sent him not onely preachers to instruct him and his people but also as our Annales recorde vnto vs sent vnto him an hallowed crowne and extended the limits of his Kingdome to Norwaye and Denmarke Which faith all our first Christian Kinges who were also Saintes mantained by sword and Scepter as Sainct LVCIVS our first Christian King S. LVCIVS or LVCIAN Apostle to the BAVARIANS S. CONSTANTINE Emperour amongst the Grecians S. CONSTANTINE King S. THEODRICKE the two SS ETHELBERTES the two SS ETHELDREDS S. GVNDLEVS S. OSWALD S. OSWIN S. SEBBE S. CEADWALL S. INAS S. SIGEBERT S. RICHARD the twoe SS ALFREDS S. CEOLNVLPHE S. FREMVND S. KENELME S. ETHELNVPH SS EDGAR S. EDMVND the two S. EDWARDS and S. MALCOLME and their holie Queenes also imbraced as S. HELEN Queene and Emperesse mother to CONSTANTINE the great S. AVDRIE or ETHELDRED S. CHINNEBVRGE S. EANFLED S. ERMEMBVRGE S. ETHELBVRG S. ERMVILD S. HERESWIDE S. BVTHILDIS S. SEXBVRGE S. WILFRED S. EADGITH S. ALGVIE S. AGATHE S. MARGARET S. MAVDE To which I willinglie adde our holie Queene S. BERTH as whom your Maiestie so much representeth and resembleth She was daughter to a King of France so is your Maiestie She was married to King ETHELBERT who then was of a contrarie religion to her so is your Maiestie despoused to our King CHARLES the GREAT different as yet from your Maiestie in Religion She was allowed a Bishop and others to be about hee who were of her religion so is your Maiestie She by her prayers and good examples together with some religious preachers sent by S. GREGORIE the great procured the conuersion of her HVSBAND and his people vnto the Christian and Catholike faith and religion so we hope that your Maiestie shall by your holie prayers and examples for which our soueraigne loueth you dearely be a cause of his conuersion to the Catholique Faith at least we hope your Maiestie shall worke in him such a liking of the Catholike Faith that he shall neuer permitte that faith to be persecuted for the defence whereof against Luther King HENRY the eight his great vncle was the first who by Pope LEO the Tenthe was Honoured with the glorious title of DEFENDOVR OF THE FAITH which with the crowne and Kingdome is lineâ—llie defcended vnto his Maiestie Certes his morall life free from all note of vice in which he yeeldeth to no Christian Pâ—ince in Europe seemeth to promise noe lesse This our Kingdome most noble Queene is stiled in auncient histories THE DOWRIE OF MARIE the mother of God Which perchauÌ„ce is the cause why it hath beene so fortunate in Queene MARIES as in Queene MARIES as in Queene MARIE who restored the Catholike Religion after the death of her brother King EDWARD the sixt and in Queene MARIE our Souueraignes grand-mother who sanctified our Land with her bloud shed
authoritie giuen vnto them in the congregation Churche they meane to call and send ministers in the Lords vineyard But I haue proued before in particular and euery of their Articles more then halfe of them in order without excepting any one inuincibly confuted proue the same that these men art no part parcell or congregation of the true Church of Christ and so no men among them can pretend to haue authoritie publike or other to send Ministers in the Lords vineyard being themselues no members or parsons commaundeing or to be commaunded consecrating or to be coÌ„secrated therein much lesse to haue such publike authoritie in it as this Article appointeth for this busines Secondly there were no men amonge them at the makinge of these Articles nor at the birth of thir Religion here in the first yeare of Queene Elizabeth which had or possibly in their proceedings could haue any such publik authoritie to call and send Mininisters in the Lords vineyard For their whole congregation consisted of a woman Queene Elizabeth their pretended cleargie and others confessed meerely temporall men Lette vs take all these eyther ioyntly togeather as in parlament or by themselues seuerally and no such publik authoritie will be founde in them The Queene a woman by Sexe was neyther men nor man haueing such authoritie and their 37. Article denyeth any such prower in her eyther 〈◊〉 â—â—â—selfe or others All their pretended Bishops â—â—â—re by all Consistories Ecclesiasticall Tempoâ—â—ll euen the parlament and Iudgements in the Temporall lawe adiudged to haue no such authoâ—iâ—ie The first parlament of Q. Elizabeth which reâ—iued Stow hist in Q. Mary an 1. an 1. of Q. Elizabeth Parker Ant. Brit. in Tho. Cranmar Godwin Catal. of Bish. solpe Hollin hist of Engl. in Q. Mary Statutes of Q Eliz. K. Iames and K. Charles make Preisthood treason their Religion had not one true or pretended Bishop that had voyce in parlament that consâ—nted vnto it but all the Bishops which had and oâ—ely had such publik authoritie did disclayme â—nd disagree to that change the Temporall Lords â—â—ights and burgesses neyther had nor could giue which they had not such authoritie No forreyne Pope Patriarke Archbishop or Bishop did or could giue it here by their owne lawes For Q. Elizabeth King Iames and K. Charles by their parlaments and Statutes haue made holy preisthood Treason And this new Protestant Queene Elizabeth her Religion beginning here in the yeare 155â— and 1559. in her first parlament neuer had 〈◊〉 knowne publike allowed square rule forme â—â—nner Order or fashion whatsoeuer for any to hâ—ue publik authoritie to call make send or sette forth any pretended Minister vntil the yeare 1562. when their Religion was 4. yeares old and these The new Protestant booke of Consec an 2. Eduardi 6. in Parlam statut an r. Mariae Booke of arâ—icles an 1â—62 art 36. Articles were made in them the booke of King Edward the 6. about 10. or 11. yeares old when he sette it forth by parlament was first called from death werewith it perished in the first yeare of Queene Mary It hath beene pretended from a new borne Register of Matthew parker that hee was made a Bishop by Barlowe Scorye and 3. others by vertue of a commission from Queene Elizabeth and this new worke was acted on the 17. day of December but alas they had then no forme our order to do such a busines if they had beene such publik allowed and authorized men as this Article appointeth vntill 4. yeares after this pretended admittance alleadged to haue beene 17. Decemb. an 1559. And their owne publike confession is in the Register it selfe as they haue published it in Matthew parker their first pretended protestantly made Archbishope his booke and Register That none of those pretended Consecratours was admitted for a true or pretended Consecratour vntill 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. catal of Bish. in Canterb. 69. Matth. parker 17. Decem. by william Barlowe Ihon Scory Miles Couerdale Ihon hodgeskins by these Matthew parker was consecrated Archbishop of Canterbury the seuententh day of December in the yeare 1559. Their Catalogue of Bishops saith he was consecrated December 17. 1559. by W. Barlowe Io Scory and Ihon hodgeskins This is vtterly false and vnpossible by their owne testimonies and proceedings to be true For their owne Register as it is published in Matthew parker his owne writings proueth directly that two of these 4. pretended Consecratouts were neuer allowed for such or Bishops or any men hauing such publike authoritie in their Protestant Religion as this their Article requireth of necessitie to call and send Ministers These were Miles Couerdale and Ihon Hodgeskings neuer hauing any such power in Q. Elizabeth her time And for the other two william Barlowe and Ihon Scory they were not allowed by these Protestants â—â—â— Bishops or such men vntill Matthew parker â—â—â— as they pretend by their Register consecrated by them william Barlowe stiled before D. of Diuinine or a preist Regular was allowed for such a man vpon the 20. day of December 1559. 3. dayes Register Episcopor Protestant Angl. apud Matth. park antiquit Britanniae pag. 39. edit Hanouiae an 1605. altâ—â— matthew parkers pretended ordination by him Will Barlowe Th. D. Presb. Reg. Conf. 1559. Decem. 20. and the other Ihon Scory then sâ—iled onely Bachelour of Diuiuitie and preist Regâ—lar was also first allowed the same 20. day of December Ioh Scory Th. Bac. Presb. Regn. Conf. 1559. Dec. 20. And their owne catalogue of their pretended Bishops assureth vs further that this Matthew parker was amoÌ„g them Archbishop Godwyâ— Catalog of Bishops in Durham 58. Cutbert Tunstall of Conterbury in the month of Iuly before So he could haue no consecration true or pretended by their owne proceeding I adde further concerning the pretended Register by which they haue thus vainely claymed an Inualid Title to Ecclesiasticall function and orders sette out in the booke of their first pretended Protestant Archbishop Matthew parker printed at Hanouia 1605. called Antiquitates Britannicae of the Archbishops of Canterbury there is no worde our mention at all of any such thing in that old manuscript copie thereof which I haue seene and diligently examined And any man reading the printed booke will manifestly see it is a meerely foisted and inserted thing hauing no connexion correspondence or affinitie either with that which goeth before or followeth it And conteyneth more things done after Matthew parker had written that Booke But of this their new founde consecration I shall entreate more largely hereafter in their 25. and 36. Articles whither it more properly belongeth and there vtterly disable it for making or leauing among them either true Bishop Preist or any other Ecclesiasticall person
Deacons and of women incapable of such degrees are not commaunded in Gods lawe ynto them before they voluntarilie vowe that holie state Yet none but monstrous men doe or can thinke but their vowes being so made doe binde then Thirdly whereas the lawe of God and these men in their publike practicall of Religion doe say that true Marriage is holy Matrimony an honorable estate Protest communioÌ„ booke Tit. Matrimony §. dearely c. instituted of God signifying vnto vs the mysticall vnion which is betweene Christ and his Church which holy estate Christ adorned and beatisied with his presence and first miracle The so called Marriage of Protestant Bishops Preists and Deacons was not such in the reigne of Queene Elizabeth by their owne lawes but quite contrarie the children betweene such men and women termed their wyues were not legitimate could not inherite either lands or honour from such a Father the Father being a gentleman the sonne could not giue his Armes but with a bend Sinister a testimony of bastardie nor inherite anie lands he had The woman had noe dower by their lawes giuing it to all lawfull wyues So that in these pretended lawfull Marriages there was nothing by their owne proceedings which belongeth to the lawfull holy honorable matrimonie the pretended husbands were fornicarious concubinaries their women harlots concubines all their children bastards and illegitimate and in this opprobrious shamefull condition though tolerated without further punishment they continued vntill King Iames after 44. yeares age Statute of King Iames for marriage of minist of their ReligioÌ„ by his Parlament lawe made such Bargaines men women and their children legitimate or not vnlawfull among English Protestants 4. The Protestant lawes and Religion of England haue not taken away or disabled the Canon lawe in which they freelie confesse the Marriage of all such men is forbidden and condemned further ther Stat. in Parliam 1. Eliz. An. 1. Iacobi it is contrarie to the lawe of God as in this point it is not but most conformable vnto vs as is euident before and shall be made most manifest hereafter Therefore these Protestants supplying those places of Bishops Preists and Deacons may not yet lawfullie marrie in their owne Iudgments and proceedings nor by the lawe of God in holie Scriptures themselues by their exposition of them For first it is euident in Scripture in manie places that the virginall Matth. 19. 11. 1. Corin. 7. 8. Apoc. 14. 4. 1. Reg. 21. Is 25. 1. Cor. 7. Ieuit. 20. Luc. 1. exod 19. Mat. S. Marc. 9. Luc. 14. c. Prot. art 6. and chaste life in respect of Religion is to be preferred before marriage and cleargie men by the same lawe being Pastours guides teachers light and example to others and called to the greatest perfection it is most needfull for them therefore if the 6. Protestant article decreeth truelie that things read in scripture or proued thereby are articles of faith and requisite necessarie to saluation they may not by Scripture allowe Bishops Preists and Deacons or any of them to marrie either by their owne discretioÌ„ which this Article contendeth or by their pretended Bishops allowance by their Iniunction noe Protestant Article or IniuctioÌ„ can be of greater authoritie then the lawe of God Christ himselfe our high Preist and Sacrifice a most pure Virgin and sonne according to his humanitie of the most immaculate Virgin who often in holy Scripture calleth vpon all Preists to followe him And promising to heare the petition of all that duely aske calleth vpon vs embrace Virginitie Sunt eunuchi qui Matth. 19. seipsos castrauerunt propter regnum caelorum Qui potest capere capiat He telleth vs by his Apostle virginitie and chastitie are more pleasinge to him and better for them that serue him especially in sacred functions then the married life Dico non nuptis viduis 1. Cor. 7. bonum est illis si sic permaneant sicut ego Qui sine vxore est solicitus est quae Domini sunt quomodo placeat Deo Qui non iungit matrimonio virginem suam melius facit And these virgins be they which followed Apocal. 14. Christ in this life and doe soe in heauen Hi sunt qui cum mulieribus non sunt coinquinati Virgines enim sunt Hi sequuntur agnum quocunque ierit This chastitie could not soe virginallie and perpetuallie be kept by the Preists of Moyses lawe being onely of one tribe the tribe of leui and so could not be without marriage to keepe a successioÌ„ in that tribe yet although their Sacrifices and seruing God were then vnperfect in respect of those in the lawe of Christ and they serued not continuallie in the temple and at the altare as Christian Preists daylie doe but by their turnes and succeeding times yet when their times and turnes of seruing in the temple came they left their wyues aâ— Leuit. 21. 1. par 23. Luc. 1. Exod. 19. their contrie howses in their tribe and they in Hierusalem during their time of sacrifice and seruicâ— there performed it in holy chastity euen from theiâ— wyues And after knowledge of their wyues before they might serue at the altar were to be sanctified ne appropinquetis vxoribus was in some cases generally commaunded No Preist might marrya dishonest woman Scortum vile prostibulum non ducet vxorem nec eam quae repudiata est a marito quia consecratus est Deo suo panis propositionis offert sit ergo sanctus quia ego sanctus sum Dominus qui sanctifico vos The high Preist might Marrie none but a virgin Virginem ducet vxorem Neither was it lawfulâ— in that vnperfect figuratiue and marrying lawe either for Preist or other euen in need not chaste to eate things sacrificed as in the rase of Dauid and his company coming to Abimelech the high â— Reg. 21. Preist for releife and succour who hauing nothing to releiue theÌ„ with but the sacrificed breade would not giue it vnto them but first examining them whether they had abstained from women si mundi sunt pueri maximè à mulieribus And Dauid answeared 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 Preists which did eate this sacrificied breade and other oblations were absent from their wiues seruing in the Tabernacle and temple at such â—imes in chastitie And S. Epiphanius saith thaâ— â—piphan Haer. 79. Moyses himselfe the giuer of that lawe did euer after he was called to be a Profete absteyne from his wife Postquam prophet auit moyses non amplius coâ—â—â—â—ctus est vxori non amplius liberos genuit habet enim vitam domino vacantem vacare autem domino non potest qui marits officio fungitur Therefore seing the Preists of the lawe though marryed
whole Christian worlde in that generally confessed puer and vnspotted time both by Catholiks and Protestants And these men confessing that Christ did not in any other place of scripture giue this sacrificing Preistly power vnto his Apostles the cheife founders of his Church and yet being acknowledged before to be our high Preist according to that Order of Melchisedech and both to offer the Sacrifice thereof and establish it for his perpetuall Preisthood and sacrifice it cannot be said by any but his Apostles were by him ordained sacrificing Preists at that time The words of the power hee then gaue them hoc facite do that which he in that preistly act and office did or had done being spoken by him which had both ample power and intention to giue and continue that preistly order at and in his place and time of Sacrifice and now no longer to continue with his disciples be as significant of that power as the words of consecrating true Preists by true and lawfull Bishops euer vsed in the Church of Christ Accipe potestatem offerre Sacrificium Deo Pont. Rom. in ordinat Presbyteri missasque celebrare tam pro viuis quà m pro defunctis Receaue power to offer vpp sacrifice to God celebrate Masse both for the liuing and deade For as I haue proued before both Christ and his Apostles so did and left that preistly power and practise to posteritie for euer to offer Sacrifice both for the liuing and deade And our Protestants themselues haue with publike allowance confessed it was the generall custome of the primatiue Church so to do and such as impugned ordenied it were iustly condemned for so doing And they haue with Regall Is Casaub resp ad Card. peron pag. 51. 52. Middleton papist omast pag. 51. 92. 113. 44. 137. 138. morton appeale l. 3. cap. 13. sect 1. pag. 394. cap. 13. authoritie and direction from King Iames 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 primatiue Church did acknowledge one sacrifice in Christian Religion that succeeded in place of all the sacrifices in the lawe of Moses And the King with his Protestants agreed with the Catholiks in their opinion de duplici sacrificio expiationis nempe commemorationis siue Religionis Concerning two Kindes of sacrifice the one of expiation for the world the other commemoratiue or of Religion And this Sacrifice is the bodie of Christ in the Eucharist as Catholiks hold Nobis vobiscum de obiecto conuenit De hoc est fide firma tenemus quod sit Praesentiam credimus praesentiam inquam credimus nec minus quà m vos veram Therefore to giue Preists power to offer this sacrifice there must needs be some consecratorie words or forme to bestowe it vpon them which if we recurre to scripture as thes men must do we can finde nothing there but those words of hoc facite in meam commemorationem spoken at the sacrifice time and place by Christ to those he then ordeined sacrificing Preists And this is most plainely confessed by thes our English Protestants with common and publike warrant both confessing that the order of the preisthood in the lawe of Christ was to offer sacrifice this sacrifice was the bodie and blood of Christ he made his Apostles such Preists at his last supper when he saide those words vnto them Hoc facite in meam commemorationem Marc. Anton. lib. 2. cap. 1. num 3. Do this is my commemoration Ordinis potestatem intelligo ad conficiendam Eucharistiam sacrificij in cruce per Iesum Christum peracti memoriam celebrandam ad quod Sacerdotium quoddam est necessarium Ad hoc Sacerdotium promoti sunt Apostoli à Christo Domino in vltima caena quando eis dixit Hoc facite in meam commemorationem Quando Christus Eucharistiae conficiendae Apostolis dabat potestatem dixit eis 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 diuina Christi institutione dabant Eucharistiam And they say that Christ in those words gaue power to his Apostles to consecrate or transubstantiate breade into Christs bodie and wine into his blood as he himselfe had done Accepto pane gratias egit fregit dedit cap. 4. pag. â—18 eis diâ—ens HOC EST CORPVS MEVM quod pro vobis datur Hoc facite in meam commemorationem Panis consecrationem in Corpus Christi vini in sanguiâ—em ipse coram Apostolis fecit eandem ipsi quoque vt facerent frangerent darent expressè mandauit Thus haue our Protestants published with their cheife authoritie Which I haue inuincibly proued before And the Apostles themselues best witnesses of their owne consecration to preisthood and how others are to be consecrated thereto so testifie and direct as S. Clement their disciple thus recordeth from their owne words Quare vos 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 testimonie is from them of themselues l. 8. const Apost cap. 5. and other Preists before offerendo Sacrificium mundum inâ—ruâ—ntum quod per Christum instituisti mysterium noui testamenti So haue others also before And to followe our Protestants Rule in expounding scriptures by comparing places and the new testament to preferre the Greeke Text S. Paule maketh it plaine vnto vs euen in our Protestants proceedings that those words of Christ to his Apostles Do this in commemoration of mee were spoken vnto them onely as Preists then consecrated For in S. Matthew and S. Marke they are not vsed Mat. 26. MaÌ„r 14. Luâ— 22. at all and in S. Luke they are onely at the deliuery of Christs bodie vnder the forme of bread hoc facite in meam commemorationem and not at the calice But S. Paule saith plainely that he had receaued from our Lord and so deliuered vnto 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 deliuering his bodie the other time at the calice yet it is euident before and our Protestants haue so graunted that lay people haue often communicated onely in one Kinde which had neuer beene lawfull if this commaunde and power in both had beene giuen to them therefore it must needs be a power and commaunde onely to Preists at their holie sacrifice who onely in the holie Masse haue euer and in all places both consecrated offered and there receaued in both Kindes
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
onely in our Concil in cen 1. cen 1. can â— Concil Antioch c. 20 Ignat. epist Polycarp most auncient Popes and writers as Sainct Anacletus before but in first and generall Councels themselues Sainct Ignatius testifieth it was the order in his time and giueth that order that such councels should be often kept Crebrius celebrentur conuentus synodique And euident it is by all antiquities that many such Councels and Synods were kept longe before and when and where there was not any Christian Prince or King to giue his will commaund or consent vnto them Diuers such are yet extant Tertullian lyuing long before any such Christian King was either in Britaine which had the first or els where is an ample witnesse that in diuers places and from all Churches councels were assembled about affaires in religion and with greate reuerence and such as represented all Tertullian aduers Psychicos cap. 13. that were Christians Aguntur praecepta per Graecias illas certisin locis concilia ex vniuersis Ecclesijs per quae altiora quaeque in communa tractantur ipsa represent atio totius nominis Christiani magna veneratione celebratur And if wee should follow the will and Rule of Protestants to accompt them generall Conc. Arelat to 1. Conc. in Subscript Io. Bal. l. de Scriptor Brit. cent 1. Stowe hist Romans Godwine conuers of Britaine Concil Sunessan to 1. Concil in 3. examp Act. antiq S. Marcellin Robert Barnesse l. de vit Pontif. Rom. in Marcellin councels where the most Bishops and from most prouinces in greatest number be assembled wee may relate for such the Councels of Arles where our Archbishop of LoÌ„don Rectitutes was present gathered forth of aboue 30. Kingdomes and contries and that of Sunessanum hauing 300. Bishops present at it in such time when the King of the Contry and Emperour of the world Diocletian reigned and raged the greatest persecutour of Christians that euer was they assembled themselues against his will and to keepe their meetinge vnknowne to him kept their couÌ„cell in a secret Caue of the earth and thither entered not aboue 50. at one time it not able to receaue more together at one meetinge these things thus agreed vpon both by Catholike and Protestant antiquaries must needs make vs all Catholiks in this point As also to see the first Christian Kings and Emperours so to haue behaued themselues in this matter as Catholiks now professe Britaine was made happy with the first Christian King holy S. King Lucius who neuer tooke vpon him any such pretended spirituall power but so much honoured that true power in the Pope of Rome that by all antiquities he sent humble Ambassadge and suppliant letters to the then Pope S. Eleutherius to haue his Kingdome conuerted and Christian Religion setled here by his meanes and authority and by him and his holy legates all such busines was here established ratified confirmed all historians forreine domesticall Catholike and ProtestaÌ„t so consenting Philipp was the first Christian Emperour though a short time he was so farre from arregating any such power to him selfe or denying it to the Pope of Rome that as Eusebius and others testifie he did publike pennance euen among the common penitents at the Popes enioyning it vnto him De Philippo fertur quod cum Euseb Eccl. hist l 6 ca. 3â— Nicephoras Callist l 5. ca. 25. Christianus esset in die qua vltimae Paschatis vigiliae seruabantur in precationibus multitudini Ecclesiasticae tanquam consors coniungi vellet ab eo qui tum Ecclesiae praeerat admissum non esse nisi primum consiteretur ijs se qui propter peccata inquirebantur in poenitentiae loco constituti erant coniugeret Alioqui nisi hoc faceret nonfore ipsum admiitendum propterea quòd in multis culpabilis esset fertur itaque promptè obediuisse sincerumque ac religio sum animum erga Deum ipsis operibus declarasse This Pope as Nicephorus with others writeth was Sainct Fabian which so commaundeth the first Christian Emperour and hee Christianly and dutifully obeyed him When the first Nicen Councell against Arius which is commonly reputed for the first generall Councell was called That greate glory of this Kingdome borne here Constantine the greate was Emperour and although he was the greatest benefactour to the Church of God founder and dilatour of the honour and renowne thereof that enioyed the Empire and hauing onely in his power then to permit so greate assemblies of learned and holy Christians Bishops as were present there yet as Eusebius then liuing Euseb lib. 3. de vit Constantini cap. 6. writeth he called not the Bishops together by his commaunde as this article giueth to Kings but wrote honorable letters vnto them to such purpose per literas honorificè scriptas And as Ruffinus a Ruffin lib. 1. hist cap. 1. man also of that time expoundeth those proceedings vnto vs this was as the Bishops willed and directed ex Sacerdoâ—um sententia apud vrbem Nicanam Episcopale cuncilium conuocat And S. Damasus Damasus in vit Syluestri Papae an other old writer of the liues of the Popes saith expressely it was called by the consent of Sainct Syluester then Pope of Rome Huius temporibus factum est concilium cum eius consensu in Nicea Bithiniae Besides it is euident in the authenticall subscription Subscript in Concil Nicaeno in fine Euseb l. 3. 4. de vit Constantini to that holy Councell that diuers Bishops were present and subscribed vnto it out of Persia and other Kingdomes and contries where Constantine had no temporall commaund or dominion and they which so then ruled in them were not Christians at that time So hath Eusebius others when they say that assembly was froÌ„ all Churches in Europe Afrike and Asia ex omnibus Ecclesijs quae frequentes in tota Europa Africa Asia extiterunt And name diuers in particular where Constantine Euseb l. 3. de vit Constantini cap. 7. Socrates Ecclesiastic hist l. 1. c. 5. Sozomen hist l. 2. c. 6. 7. 8. 9. 10. 11. 12 13. 14. had then no power by his owne relation giuing still the most he could to that Emperour in all respects This is euident also by the exceeding greate desire which all good Bishops in all places then had to assemble in such a councell which could not be done at that time persecution scarcely yet ceased by inferiour rulers and the Bishops in greate pouerty and distresse by their late persecution without the temporall helpe and allowance of the Emperour which being had as Eusebius and others write came together with greatest alacrity and ioye as men newly set at liberty out of prison Vbi edictum in quaque prouincia diuulgatum crat omnes Euseb l. 3. de vit Constant cap. 6. summa cum animorum alacritate tanquam è carceribus ad cur sum emissi properè aduolarunt This is
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.
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
Preist is to offer Sacrifice and Minister other Sacraments and Deacons are to Minister vnto them in such holie mysteries and so must needs haue power giuen them accordingly in their consecration and this was so with the Apostles and Ignat. epistol ad Heronem Diaconum the first Preists and Deacons Sacâ—rdotes sunt Tâ— verò Diaconus Sacerdotum Minister Baptizanâ— sacrificant manus imponunt tu verò illis ministras vt Sanctus ille Stephanus Iacobo 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 reueremini illos vt Christum Iesum 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 Sanctoruâ— congregatio nulla Sanctorum electio Quid Sacerdotium aliud est quam sacer caetus consiliarij assessoreâ— Episcopi Quid verò Diaconi quà m imitatores Angelicarum virtutum quae purum inculpatum ministerium illi exhibent vt sanctus Stephanus beato Iacobo Timotheus â—nius Paulo Anacletus Clemens Petro Qui igitur his non obedit sine Deo prorsus impurus est Christum contemnit constitutionem eius imminuit S. Martial deliuereth plainely a cheife and principall cause of the honour and excellencie of this Sacrament of holie Orders because among other eminencies thereof Bishops and Preists offer and Deacon assist them therein the most holie sacrifice of Christs bodie and blood vpon an holie Altar the very same which the Iewes 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 calice viuo pane honor are debetis Christi corpus sanguinem in vitam aeternam offerimus Quod Iudaei per Inuidiam immolauerunt putantes se nomen eius à terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam The Britanâ— here so held praestandam mortem effugandam hoc enim ipse Dominus noster iussit nos agere in sui commemoratioâ—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 Giâ—ald Caâ—mb Britans Their Preists were consecrated to offer the heauenly Sacrifice at the holie Altar They conseâ—rated Christs bodie and blood with their mouthes â—roprio ore And of all the people in the world as â—heir Antiquities witnes they most honoured clearâ—ie men in such respects Ecclesiasticis viris longè â—agis quà m vllaÌ„ gentem honoreÌ„ deferentes Their Bishops were consecrated with holie Chrisme 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 Preists were consecrated Gild. l. de excid Britan. in castigatione Cleri to offer and handle the blessed Sacrifice Benedictione initiantur Sacerdotum manus S. Paule in diuers places proueth it giueth grace so making it a true and proper holie Sacrament Noli negligere 1. Timoth. 4. gratiam quae in te est quae data est tibi cum impositione manuum presbyterij And admoneo te vt resuscites 2. Timoth. 1. gratiam Dei quae est in te per impositionem manuum mearum And Christ himselfe by his owne example and testimonie S. Iohn the Euangelist so recording affirmeth that the holie ghost and power to forgiue sins were giuen in this Sacramentall ceremonie Io 20. Accipe Spiritum fanctum quorum remiseritis peccata remittuntur eis And it is the witnesse of God that holie Orders is the worke of the holie ghost Dixit Spiritus sanctus Segregate mihi Saulum Act. 13. Barnabam in opus ad quod assumpsi eos Tunc iâ—iunantes orantes imponentesque eis manus dimiserunt illos It is confessed by the greatest Protestant authoritie in England of King Protestant Bishops K. Iames and his protest publike conference at hampton court Couell def of hooker p. 87. and others their best scollers in their publike examen of their Religion That this power of Orders giuen as they pretend by imposition of hands Iâ— diuinae Ordinationis and de iure diuino The ordinâ—â—ce of God and by his diuine lawe To these persons Gâ—â— imparted power ouer his mysticall bodie which is â—â— societie of soules and ouer that naturall which is himself Mod. exâ—minaâ— pag. 105. 155. def of hooker pag. which antiquitie doth call the making of Christ body The power of the ministry by blessing visâ—â— elements it maketh them inuisible grace giueth 87. 88. 91. daily the holy ghost it hath to dispose of that flesh which was giuen for the life of the world and that blood which was powred out to redeeme soules It is a power which neither Prince nor potentate King nor Caesar on earth can giue The Apostles did impart the same power to ordayne which was giuen to them And in their publikly authorized Rituall and Protest Booke of Consecrat in Order Bish. and Preists booke of consecration or making Protestant Bishops and Preists warranted by their parlaments in these very Articles and their generall practise in ordayning all their Church men it is diuers times and plainely confessed both by words and actions that the holy ghost grace and power to giue grace and forgiue sinnes is infallibly giuen Protest confat hampton Communion Booke Titul visitat of the sike by the externall signe or ceremony vsed therein And both their publike conference and examen of their Religion and the common booke of their Church seruice do proue and giue warrant from hence from their ministers to forgiue sinns by such power committed to them from God in their 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 parlament conuocation canons Articles the publik bookes and practise thereof or whatsoeuer els they can name in this kinde holie Orders and preisthood so vehemently persecuted by them is by their owne doctrine and Religion an holie Sacrament in such proper true sense and meaning as it is vsed in the Romane Church at this time and euer was They were the Messaliani or Massaliani Euchitae or Enthusiastae heretiks about the Damascen de haeresib hist tripart l. 7. Theod. l. 4 c 11.
receaued this Sacrament reserued when extreame vnction was ministred vnto them And one of their most auntient antiquities carrying with it our Protestants approbation doth witnesse that the primatiue Christian Britans did publikely â—â— Euery Masse worship and pray vnto Christ present in this Sacrament this hath our Protestants translation Hereof singe Gods seruants at euery Masse Agnus Dei qui tollis peccata mundi miserere nobis That is in our speach Thou lambe of God that takest away the sinnes of the world haue mercy vpon vs. And thus I end this their many braunched 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 numbring them is thus intituled Of the worthiâ—es of the ministers which hinder not the effect of the sacraments The whole Article followeth in these All though in the visible Church the euill be euer mingled with the good and sometime the euill haue cheife authoritie in the ministration of the worde and sacraments yet for asmuch as they do not the same in their owne name but in Christes and do minister by his commission and authoritie we may vse their ministerie both in hearing the word of God and in receiuing of the sacraments Neither is the effect of Christes ordinance taken away by their wikednesse nor the grace of Gods guifts diminished from such as by faith and rightly do receiue the sacraments ministred vnto them which be effectuall because of Christs institution 〈◊〉 promise allthough they be ministred by euill men Neuerthelesse it apperteyneth to the discipline of the Churche that inquirie be made of euill ministers and that they be accused by those that haue knowledge of their offences and finally being founde gyltie by 〈◊〉 Iudgment be deposed Hitherto this Article in which there it not any one proposition or sentence against the doctrine of the Romane Church and Catholike Religion but rather a graunte and confirmation thereof 〈◊〉 a renowncing of Protestant profession and proceedings in diuers particular poyntes and some most materiall As declaring that in the visible Church the euill be euer mingled with the good they confesse the Church to be euer and indeâ—ectible And so Luther Caluyn Cranmar King Henry 8. with his daughter Queene Elizabeth or whomsoeuer els they will or can make the first publisher or aduancer of their doctrine separating themselues and being separated and cutt of from that visible true Church which was then generally so held this their Protestant congregation and Religion takeing Originall being from thence cannot possibly be the true Church and Religion of Christ And in making the true Church euer visible they must needs make their association or prerended companie eúer inuisible and so nothing vntill these dayes and condemne those their brethren Protestants who knowing their new fraternitie was neuer vntill those late times haue mathematically framed in their Imagination a new straung chimericall Inuisible vnbeeable and vnpossible Church Agayne professing that Preists the Ministers of Sacraments do Minister them in Christes 〈◊〉 by his commisson and authoritie they sufficiently confesse that if Christ omnipotent could and did consecrate breade and wyne into his body and blood forgiue sinnes and giue grace in sacraments truely consecrated Preists haue that power and do the same And affirming The sacraments to bâ— effectuall because of Christes Institution and promise â—either is the effects of Christes ordinance takâ—n away nor the grace of Gods guists diminished by the wikednesse of ministers They proue what the Catholiks holde in these things and Protestants cammonly deny Their last clause of Discipline in the Church making but one true visible Church and their congregation being as before no part thereof depriueth them of all such discipline as they haue already spoyled themselues of the pure worde of God preached and Sacraments duely ministred vnseparable signes and properties of the true visible Church by their 19. Article and thereby want all things which by their owne confession are euer founde in and belonge vnto the Church of Christ The 27. Article intituled of baptisme hath no thing contrary to Catholik Religion But the last clause thereof is against their 6. Article before that nothing is to be beleeued as an Article of faith or to be thought requisite necessarie to saluation that is not read in nor may be proued by scriptures And in this place thus they decree The Baptisme-ef yong Prot. Articl 27. children is in any wise to be retayned in the Church as most agreable with the Institution of Christ In this whole Article before they make Baptisme in all requisite necessarie to Saluation So they do iâ— Protest communion Booke Tit. Baptisme Protest Conference at hampton Court. their communion booke in the administration thereof and in the reuewe of their Religion â—â— Hampton court thus they define That baptisme to be ministred by priuate parsons in tyme of necessitie is an holie tradition And so they vse in their common practise and Baptise Infants both by their ministers and others men and women especially my dwiues instructed how to Baptisme in time of Engl. Protest in feild Bookes of the Church pag. 239. and others necessitie Yet with publik consent and allowanâ—â— thus they write and publish Baptisme of Infants â—â— â—â—â—ed a Tradition because it is not expressely deliuered iâ— stripture that the Apostles did baptize Infants nor 〈◊〉 expresse precept there founde that they should so do Tâ—â—t the holy Fathers of the first age held Baptisme Supr in articul 6. of Infants for an vnwritten tradition I haue spoken before And S. Clement doth giue comâ—â—â—nd Clem. Rom. lâ—b 6. constit Apostolic cap. 15. Dionys Areopag Ecclesiast Hierarch cap. 7. concil mileuit cap. 2. Chrisostom homil de Adam Eua. Augustin cont Donat. l. 1. cap. 23. Epiphan Aug. alij de haeres Innocent 1. epist concil African cap. 77. concil Carthagin 5. cap. 6. Hect. Boeth Scot. hâ—st l. 9. Georg. Buchan Rer. scot l. 5. Reg. 52. holinsh hist of Scotland in Fâ—equard pag. 112. to haue it obserued Baptizate vestros pueâ—â—◠〈◊〉 S. Denys the Areopagite affirmeth it was so vsed Pueri qui necdum possunt intelligere diuiâ—â— sacri hapti smatis participes fiant And shewâ—â—gâ— how others answeare and promise for them 〈◊〉 prâ— ipsiâ— abrenunâ—iant sanctaquâ— ineunt faedera 〈◊〉 iâ— an holy tradition sanctam traditionem 〈◊〉 S. Chrisostome and others testifie generally in the whole Catholik Church in all places Praediâ—â—t Ecclesia Catholica vbique diffusa debere parâ—â—â—â—â— Baptizari prepter originalâ— peccatum And they were Nouatian Pelagian such condemned Hâ—retiks which at any time called this holy tradiâ—â—on and custome into question So it was here â—â— Britayne which though it was Mother and Noble longe time to pelagius the Archeretike wâ—o among other his damned Errours denyed the Baptisme of Infants yet it so much detested among tâ—â— rest this his obsurd Inuention that it
preces verbi eius ab ipso profecti grâ—â—iâ— actae sunt alimoniam incarnati illius Iesu carnem â—â— sangiuem esse edocti sumus And besides tradition and the coÌ„mon custome doctrine of the Church he doth interprete the Euangelists before cited iâ— this manner that Christ so instituted and commaunded and this in his very next words Nâ— Apostoli in commentarijs à se scriptis quae Euangâ—â— vocantur ita tradiderunt praecepisse sibi Iesum â—â— enim panc accepto gratias egisset hoc facite in â—â— recordationem HOC EST CORPVS MEVM 〈◊〉 similiter accepto gratijs actis dixisse HIC â—â— SANGVIS MEVS And most plainely Panem Câ—â—stus Iustin dial cum Triph. post med in quaest agent propos quaest 44. conficiendum tradidit vt Corpus eum factum â—â— recordaremur And Dominica caro conscientiam â—â— rum qui ipsam edunt ab omni scelere expiat S. Iâ—â—naeus also by our old brittish manuscript be◠〈◊〉 Bishop by S. Clement in this first age Beaâ—â—â— Ireâ—aeum Episcopum Beatus Clemens ordinauit â—â—â—ueth that none but such Infidels or heretiks as denyed Christ to be the sonne of God and so not Irenaeus contra haees lib. 4. cap. 34. omnipotent did or could deny this transubstantiation or chaunge of breade and wine into his bodie and blood by his powerfull words in consecration Quomodo constabit eis eum panem in quo gratiae actae sâ—â—t Corpus esse Domini sui calicem sanguinis eius â—â— non ipsum fabricatoris mundi silium dicâ—nt id est verbum eius per quod lignum fructificat defluunt â—â—â—tes terra dat primum quidem foenum post deinde spiâ—am deinde plenum triticum in spica I haue cited S. Denys the Areopagite to this This holy faith euer in Britaine purpose before And shewed also for Britayne that it had and vsed the Masse of S. Marke as their old maniscript proueth where this doctrine and practise is recorded And S. Peter preaching here his Masse brought into these parts both by his and S. Paules Disciples as I haue proued with this vse and doctrine Britaine could not be ignorant thereof And I haue cited euen from Protestant Antiquaries that our first Christian Britans both worshipped and prayed vnto Christ present in this most holie sacrament when it was shewed vnto them or they receaued it at Masse And our Protestants of England of cheife note among them with greatest applause and approbation do deduce this Catholike doctrine and practise in the Church Protest of Engl. apud Sutcliffe Subuers pag. 32. Peâ—kâ—â—s probl pâ—g 15â— 154. of Christ from this first age and in this manner Wâ—e reade in Ignatius this phrase offere and Sacrificium immolare to offer and immolate Sacrifice and like phrases in Irenaeus Tertullian and Martialis who mentioneth also Altares The auntients when they speake of the supper haue many formes of speach which sheâ— a conuersion Ambrose vseth the name of conuersion â—â—d the name of mutation Cyprian saith it is chaunged 〈◊〉 in shape but in nature Origen saith that breade is made the bodie by prayer Gaudentius saith Christs bodie is made of bread and his blood of wyne Eusebius Emissenus saith that the Preist by secrete power doth chaunge the visible creatures into the substance of Christs bâ—die and blood and that the breade doth passe into the nature of our Lords bodie So they deduce it to lower times wherein they all confesse the doctrine of transubstantiation to haue beene generally taught and professed And with speciall warrant and allowance of King Iames as they themselues testifie they publikly iustifie that it was Religio Regis the Religion Casanbon respon ad Câ—â—dinal peron pag. 50. 51. D. Androwes Prot. Bish. of Ely Midleton Papiston p. 106. Copell def of hooker pag. 276. Feild of the Church pag. 150. Couell def pag. 87. Couell modest examinat pag. 105. of the King and Kingdome that it is Christs bodie the same obiect and thing which the Romane Church beleeueth others with publick allowance also write though breadâ— by nature bee but a prophane and coÌ„mon element yet by grace it pleaseth the Lord to make it his bodie The omnipotencie of Christ maketh it his bodie The primatiue Church thought the fructified and consecrated Elements to be the bodie of Christ To their persoâ—s Preists God imparted power ouer his misticall 〈◊〉 which is societie of soules and ouer that naturall whâ—â—â— is himselfe for the knitting of both in one a worke whicâ— antiquitie doth call the making of Christs body The power of the ministry by blessing visible Elements â—â— maketh the inuisible grace It giueth daily the holie ghoâ—â— It hath to dispose of that flesh which was giuen for tâ—â— life of the worlde and that blood which was powred â—â— to redeeme soules In their most warranted publick communion booke in the ministration of this saâ—â—â—â—ent after their manner they deliuer Christs institution thereof in such significant manner of transubstantiation or chaunge that they must needs thereby graunte and affirme it or deny him to haue spoken truely but to haue told an vntruth â— thing most blasphemous and vnpossible thus they sette it downe as Catholiks do at Masse Iesus Protest commun booke Tit. communion Christ who in the night he was betrayed tooke breade and when he had giuen thankes he breake it and gaue it to his disciples saying take eate this is â—y bodie which is giuen for you do this in remembrance of mee Likewise after supper he tooke the cuppe and when he had giuen thankes he gaue it to them saying drinke yee all of this this is my bloode of the new testament which is shedde for you for many for remissioÌ„ of sâ—â—s do this as oft as yee shall drinke it in remembrance of meâ— Here Christ omnipotent that cannot speake any vntruth expressely testifieth it was breade and wyne before and by his words his bodie which was giuen and blood shedd for vs. Therefore such transubstantiation and chaunge as Catholiks hold And this these Protestans confirme in their distribution of this Sacrament to communicants assuring euery communicant as Catholike Preists do and in the very same words that it iâ— the bodie of Christ which they giue to them and so of his blood in expresse termes which should be most true if they were true Preists as the others be And that no testimonie might be wanting to this Catholike truth by Protestants allowance they haue both published approued with greate Francisc Staucar in praefat ad Peâ—r Gallatin warrant the sentence and opinion of the old Rabbines before Christ of this mistery and thus confesse of them They are more playne and pregnant for Prot. Bafilien in editione eiusd Thom. Marton appeale pag. 396. 395. transubstantiation then are the sayeings of the transubstantiators themselues They make so directly for transubstantiation that the most Romish Doctours for the space of all
onely offered but vpon occasion kept and reserued there for that is properly sedes a seate on which a thing is seated and sometime permanent longer then the short space betwene consecration and communion at Masse We finde in the second councell of Tours where were our Bishops of little Britayne receauing both norme and Christian Religion from hence that Order was therein taken for the reuerent keeping Concil Turouen 2. c. 3. this blessed Sacrament in one Kinde and so to be ministred Vt Corpus Christi non in armario sed sub Crucis titulo componatur Gregorius Turonensis confirmeth Gregor Turon l. de vit patrum cap. 3. l. 1. de glor patr cap. 86. that custome with that people and exemplifieth how the holie Bishop S. Gallus three dayes before his death did communicate all the people in this one Kinde Sciens S. Gallus reuelante Domino sepost triduum migraturum conuocat populum omnibus confracto pane communionem sancta ac pia voluntate largitur The like he hath in other places We read this vse and custome in the life and in the time of S. Patrik and among others that so communicated one named Echen and a King did so receaue Accepto Corpore Christi migrauit ad Dominum Neuer any order of Religion in the Church of Christ especially in this westerne part of the world was more renowned then our old brittish I rish and Scottish monkes not onely among the Brittons Saxons in Ireland Scotland Norway Island but in Fraunce Germany and Italy itselfe and none more Religious towards this Sacrament then they yet by their Rule and vowe they were forbidden to drinke wine as we finde exemplified by approued Antiquaries in one of their cheifest monasteries that of Lindisfarne the Nurse of so many Saincts where King and Saint Ceolnuph entering into Religion about the yeare 733. licence was giuen to that Monastery to drinke wyne or ale they neuer drunke any before none but milke or water Hoc Rege iam monacho facto efficiente data est Lindisfarnensis Roger. Houeden 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 neuer drinke the cuppe of Caluyns and our parlaments Protestants communion but being made Preists and at Masse transubstantiating wine into Christs bloode to receaue this at that time was neuer denyed vnto them And this custome of communicating onely in one Kinde among our primatiue Christian Britans Scots and Irish was so farr from being an offence and against Christs ordinance that as their auncient learned brittish Bishop testifieth it was miraculously approued by him For a Church of S. Michael the Archangel in an Iland there was euery day in the hollownes of a stone neare the Church so much wyne miraculously prouided as would serue all the Preists at Masse that celebrated there Yet no prouision for any communicants spoken of In australi Momonia Girald Cambr. Topographiae Hibech c. 9. circa partes Corcagiae est Insulaquaedam Ecclesiam continens Sancti Michaelis antiquae nimis autheÌ„ticae religionis vbi lapis quidamest extra ostium Ecclesiae a dexteris in cuius superiori partis concauitate quotidie mane permerita Sanctorum illius loci tantum vini reperitur quantum ad missarum solemnia iuxta numerum Sacerdotum qui ibi eodem die celebraturi fuerint conuenienter sufficere possit The reason of this is not onely deliuered by Rabbi Câ—hanna ad cap. 49 genes Catholike Christians but the Rabbines before Christ also taught that whole Christ bodie and blood is in either forme and so wholly receaued in one onely Kinde as in both In Sacrisicio quod fiet expane non obstante quòd album sit velut lac conuertetur 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 diuidi idque ratio postulat Nam si earo sanguis diuisa essent Distinguerentur ab inuicem Corpus â—â—â—em Messia non potest diuidi sicut scriptum est Exodi 12. Et substantiam non confringetis in eo Praeterea caro sine sanguine e conuerso sunt res mortuae Corpus verò Messiae post resurrectionem quia glorificatuâ— erit semper viuet THE XXIII CHAPTER The 31. Article being intituled of the one oblation of Christ finished vpon the crosse thus examined and condemned THE next their 31. article being intituled of the one oblation of Christ finished vpon the crosse is this The offering of Christ once made is the perfect redemption propitiation and satisfaction for all the sinnes of the whole worlde both originall and actuall and there is noe other satisfaction for sinne but that alone Wherefore the sacrifices of Masses in the which it was commonly saide that the preists did offer Christ for the quicke and the the dead to haue remission of payne or guilt were blasphemous fables and dangerous deceites Hitherto this Protestant article The first part being takeÌ„ in that sense the words doe giue making Christs oblation of himselfe vpon the Crosse the perfect redemption propitiation satisfaction for all the sinnes of the world originall and actuall doth euacuate and take away the necessity of any Christian act internall or externall faith hope charity repentance Sacraments and whatsoeuer confessed by all to be necessary to saluation Protest artic supr artic 9 art 11. 16 2â— 27. euen by these men themselues before in diuers articles as that of originall sinne that of faith that of good workes those of sinne after baptisme of SacrameÌ„ts in generall of Baptisme of the Lords Supper and others And it blasphemously contendeth that all Infidels Turkes Tartars Iewes Pagans and whatsoeuer misbeleeuers and notorious sinners shall be saued by this meanes and haue as true and certaine Title to Saluation as the most Catholike holy and religious Christians haue for all sinnes of the world originall and actuall being thus as this article saith perfectly redeemed propitiated and satisfied for no sinne of heresie Infidelity or any wickednesse is excluded but hath thereby as the words of this article be perfect redemption propitiation and satisfaction and consequently eternall saluation neyther shall the deuills themselues by this article be damned but saued also for their sinnes which they haue committed and all they shall or can committ are comprehended within this generall protestant circle and compasse of all the sinnes of the whole world both originall and actuall All lawes orders decrees rules gouernement and principality are needlesse all are sure to be saued without them and the most wicked wretch as secure
as the holyest Sainct that euer was there is noe damnation there is noe hell at all This doctrine putteth downe that beastely saying of Epicurus to take all pleasure in this life because he thought there was none after death for this doth Breede all wantonnesse and yet promiseth euerlasting pleasures in the world to come Therefore although wee most freely doe and are so bounde to beleeue and professe that the passion merits of Christ are of infinite cure validity worth and value in themselues able to haue beene a perfect redemption propitiation and satisfaction for all the sinnes of the whole worlde and more then euer were shall or can be committed if Christ had so ordeyned and sinners so applyed them by such holy Instruments and meanes as Sacraments and others as he prouided and Instituted and they which are and shall be saued haue and will vse and apply to that end and purpose the meanes yet to those that doe not receaue and practise neither Christs oblation vpon the Crosse nor any thing he did or suffered can be a perfect redemption propitiation or satisfaction for all or any sinne And among these necessary Instruments meanes applications of Christs redemption propitiation and Satisfaction for sinners the holy sacrifice of Masse is one and most excellent eminent and honorable wherein the truely and duely consecrated Preists of Christs Church by vertue and power giuen them in their consecration doe offer Christ for the quicke and the deade to haue remission of paine or guilt which this article blasphemously faith were blasphemous fables and daungerous deceites And first our Protestants themselues euen King Iames the heade cheife interpretour of their Religion and congregation whilest he liued with his approued protestante writers Bishops Doctours and others publickly priuiledged and warranted by cheife authoritie in their proceedings thus confesse for truth this article to be hereticall Neither is Casanbon resp ad Card. Per. p. 51. 52. c. the King ignorant nor denyeth that the Fathers of the the primatiue Church did acknowledge one Sacrifice in the Christian Religion that succeeded in the place of the Sacrifices of Moses lawe Middlet Papistm pag. 92 113. 49. 137 138. 47. 45. The sacrifice of the Altare and vnbloody sacrifice were vsed in the primatiue Church and the auncient Fathers called the sacrifice of the body blood of Christ a sacrifice The primatiue Church did offer sacrifice at the altare for the deade sacrifice for the deade was atradition of the Apostles and the auncient Fathers Aërius Feild l. 3. pag. c. 29. p. 138. Couel exam pag. 114. condemned the custome of the Church in naming the deade at the altare and offerring the sacrifice of Eucharist for them and for this his rache and inconsiderate boldnesse and presumption in condemning the vniuersall Church of Christ he was iustly condemned Here we see by our Protestants themselues that vpon a second and better consideration they graūte from our first founders in Christ that the Catholike doctrine and custome so basely censured in this their Article is Orthodoxall the Religion and tradition of the Apostles Iudgment and practise of the vniuersall Church of Christ and that which this their article concludeth was iustly condemned for heresie Therefore I may be more breife in alleadging the Apostolike writers to such propose Sainct Paul witnesseth that euery high preist or Hebr. c. 8. Cap 5. preist is ordayned to offer Sacrifice to God for the people omnis Pontifox ad offerenduni munera hostias constituitur Omnis namque Pontifex ex hominibus assumptus pro hominibus constituitur in ijs quae sunt ad Deum vt offerat dona sacrificia pro peccatis He also with other Scriptures saith both that Christ was a Preist after this Order of Preisthood and Preists of this Order should be for euer Hebr. 7. Ps 109. in the lawe of the Ghospell Tu es Sacerdos in aeternum secundum ordinem Melchisedech necessarium fuit secundum ordinem Melchisedech alium surgere Sacerdotem Translato Sacerdotio necesse est vt legis translatio fiat sempiternum habet Sacerdotium But it is also euident both by Scripture and all Apostolike writers that neither Christ nor any Christian Preist of that Order offered any other sacrifice hauing resemblance to the Sacrifice of Melchisedech in breade and wine then when Christ at his last supper offered gaue his blessed bodie and blood vnder those formes and gaue then power commaunde to his Apostles other Preists to doe the same as I haue aboundantly proued by the Fathers of this age and our Protestants haue so confessed before It was also so certaine among the old Hebrues before Christ that Christ the Messias should be such a Preist and offer such a sacrifice and his Preists after him and all sacrifices in the lawe should then cease and giue place vnto it That 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 themselues thus confesse it Erat apud Veteres Hebraeos dogma receptissimum in aduentu Messiaebenedicti cessatura esse omnia legalia sacrificia tantumque celebrandum sacrificium Thoda illud peragendum pane vino sicut Melchizedech Rex Salem Sacerdos Dei altissimi temporibus Abrahami panem vinum protulit And the old Rabbines of the Iewes before Christ euen as they are commended vnto vs both by Catholike Protestant Antiquaries do most playnely deliuer vnto vs the same Catholike truth as hath beene before confessed by thes Protestāts that in this holie sacrifice offered for sinnes bread and wine are miraculously chaunged into the bodie and blood of the Messias Rabbi Samuel saith vpon the oblation of Melchisedech Rabbi Samuel in Bereschit Rabba ad cap. 14. Genes that he sacrificed and taught that Sacrifice Actus Sacerdotij tradidit erat ipse Sacrificans panem vinum Deo sancto benedicto So haue Rabbi Moses Hadarsan and Rabbi Enachinam Melchisedech proferens panem vinum ostendit quod docuit eum Sacerdotij actum quier at panem vinum sacrificare Et hoc est quod habetur in Psalmis Iurauit Dominus non paenitebit eum tu es Sacerdos in aeternum secundrm ordinem Melchisedech And Rabbi Phinees saith most euidētly that in the time of Messias all other Sacrifices should cease and the Messias being a Preist after the Order of Melchisedech should except this alone and this onely should be vsed in this Religion Tempore Messiae omnia sacrisicia cessabunt sed sacrificium panis vini non cessauit sicut dictum est Gen. 14. Melchisedech Rex Salem protulit panem vinum Melchisedech enim Rex Messias excipiet a cessatione Sacrificiorum panis vini sicut dicitur psalmo Tu es Sacerdos in aeternum
Bishop especially an Archbishop botâ— the presence concurrence of a lawfull true Archbishop and others such Bishops as their owne pretended Prot. forme and manner of making Bishops Preists and minist Tiâ—ul consecrat of Bishops in praefat Rite and booke of consecrating Bishops doth thus plainely expresse Then the Archbishop and Bishops sent shall lay their hands vpon the head of the elected Bishop the Archbishop saying Take the holy ghost c. And it proueth further in these words It is euident vnto all men diligently reading holy scripture and auncient Authours that from the Apostles time there haue beene thes orders of ministers in Christs Church Bishops Preists and Deacons Therefore to the intent thes Orders should be continued aâ—d reuerently vsed in the Church of England it is requisite that no man not being at this present Bishop Preist nor Deacon shall execute any of them except he be called tryed examined and admitted according to the forme hereafter following Which is that booke of King Edward the sixt receaued in this article and approued by their greatest warrants parlament Princes Supreamacie and publike practise among them And therefore howsoeuer either with by or without this booke forme and manner of King Edward their first Protestant pretended Archbishop Matthew Parker maker and allower of all such after as they freely confesse was made his making and admittance was frustrate inualid voide and of noe force by their owne censure and doome against themselues so of all others made by him no Bishop pretending or clayming that honour dignitie and office after by that vaine Idle and vnpossible Title to challendge to haue that or any other thing from him or them which neither had it for themselues or to giue to others And this I haue proued before from the Apostolike men of this age and from the Apostles themselues that a Bishop cannot bee consecrated but by true and vndoubted 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 vno vobis constitui And againe Episcopus à tribus vel duobus Episcopis ordinetur Si quis ab vno ordinetur Episcopo deponatur ipse qui eum ordinauit This is sette downe for an Apostolicall decree Now lette vs come to King Edwards booke so dignified in this article and particularily examine and disproue the validitie or sufficiency of that forme in euery point thereof And first whereas it maketh mention onely of 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. concil corth 4. c. 5. 6. 7. 8. 9. Bishops Preists and Deacons to haue beene in the Church from the Apostles time This holie time assureth vs of all other orders now vsed in the Catholike Church to haue beene also in those dayes in vse and practise Subdeacons Acolythists Exorcists Lectours and Ostiarij with their particular and seuerall offices duties consecration or admittance to those degrees and that no man might be a Bishop Preist or Deacon except he had first receaued those orders nifi prius fuisset lector deinde exorcista postea caperet onus Acolithi vt acciperet onus Subdiaconi deinde ad diaconatus honorem pertingeret By their consecration they were ordeined to assist and minister at the holie sacrifice of Masse a Subdeacon for the holie vessels calice paten cruetts Tribue ei spiritum sanctum vt vasa ad ministrandum tibi Domine Deus facta dignè attrectet An Acolithus to light candels and prepare and minister wine for the sacrifice of masse accipiat ceroserarum cum cereo vt sciat sâ— ad accendenda Ecclesiae luminaria mancipari accipiat vrceolum vacuum ad suggerendum vinum in Eucharistiam sanguinis Christi An exorcist receaued the booke of Exorcismes and power against deuils accipiat de manu Episcopo libellum in quo scripti sunt exorcismi dicente sibi Episcopo accipe commenda memoriae habeto potestatem imponendi manus super energumenos So of Lectour and Ostiarius All thes be wanting in this booke of King Edward and this Protestant Religion and all is wanting in it for which they were ordeined except deuils and possessed persons They may well want both them No true clergie man among Protestants of England and first no Deacon The English Prot. forme of making Bish. pr. and Deac Titul Deacons all Bishops Preists and Deacons also as they do For first their pretended booke of consecration giueth a Deacon onely authoritie to reade the ghospell in their Church for allthough their pretended Bishop layeth his hands one the heade of euerie such parson at his admittance to that office and sayeth vnto him Take thou authoritie to execute the office of a Deacon in the Church of God committed vnto thee Yet they presently interpret and limitte this office to be onely confined in reading the ghospell in thes words Take thou authoritie to reade the ghospell in the Church of God And such is their practise extending a Deacons office no further And they obstinatelie denie that he hath power or office to assist either Bishop or Preist in the holy Sacrifice of Christs blessed bodie and blood as that either Preist or Bishop may or can consecrate and offer the same We finde both the doctrine and practise of this first apostolike age to haue beene otherwise and the cheifest office of a Deacon as the very Greeke name it selfe still testifieth to be as Catholiks still vse it to minister vnto and assist thâ— Bishop or Preist in his holy Sacrifice So it is plainely witnessed in the old Masses and Miss S. Petri S. Iacobi S. Marci Clem. Const Apost l. 3. c. 20. l. 8. c 28. Missals ascribed to S. Peter S. Iames S. Marke 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 expresselie teacheth that it is the office and function of a Deacon thus to minister vnto Bishops and Preists this onelie or principally Diaconus L. 3. c. 20. sup ministret Episcopo Presbyteris id est agat Diaconum reliqua ne faciat And settinge downe the whole forme and Order of Masse sacrifice vsed and approued by the Apostles Bishops and Preists in his time euen from the beginning thereof vnto the end he bringeth in Deacons to performe their holie ministration and seruinge therein Praying to God to accept that Sacrifice Deaconus pronunciet Clem. supr l. 8. c. 19. Rogamus Deus Prodono oblato Domino
Marc. Protestant consent so proue and deriue it S. Denis Anton. l. 2. de Republ. Eccl. caâ— 2. is so plaine that they plainely thus confesse it Areopagitae Dionysio tributum opusculum vnctionem ponit expressè So they confesse of S. Anacletus made Preist by S. Peter the Apostle addit vnctionem capitis Anacletus quae est antiquissima The words which he vseth 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 holie vnction by the example of the Apostles because all sanctification consisteth in the holie ghost whose inuisible power is mixed with holie Chrisme and by this Rite solemne Ordination is to be celebrated Where we finde by this greate Apostolike authoritie that the grace of this Sacrament and power Episcopall is giuen by this Rite And these Protestants as by this they must and Prot. supr in Marc. Anton. are enforced confesse so of the holie fathers following both in the Greeke and Latin Church that they were consecrated Bishops by holie vnction Gregor Nazianc orat 20. de laudib Basil orat 5. ad Basil part Sim. Metaph. in vit Crisost Petr. Chrisolog Ser. de S. Seuero Isidor l. 2. de offic 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. Gregorie Naziancen me Pontificem vngis So were S. Iohn Chrisostome and S. Seuerus Of S. Augustine S. Gregorie with others I haue spoken before To which we may ioyne S. Iuo Stephanus Aduensis and other auntient writers and expositours of holie mysteries and all Orders of Consecration By this it is euident how certayne and vndoubted a thing it is That the consecration vsed in the Romane Church is most true holie and honourable both for Order and Iurisdiction euer as is demonstrated before both in this and other nations from the Apostolike 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 intituled of the ciuill Magistrates thus examined and whosoeuer against the Roman Church condemned THeir 37. and next Article is intituled of the ciuill Magistrates And thus followeth The Kings Maiestie hath the cheife power in this Realme of EnglaÌ„d and other his dominions vnto whome the cheife gouernment of all estates of this Realme whether they be Ecclesiasticall or ciuill in all causes doth appertaine and is not nor ought to be subiect to any forraine iurisdiction The Bishop of Rome hath no IurisdictioÌ„ in this Realme of England The rest of this article containeth an excuse of ProtestaÌ„ts that they did not giue to their temporall Prince power to preach and minister Sacraments as some interpreted their opinion and other things not questioned betweene Catholiks and English Protestants but betweene these Protestants and some other new sectaries among themselues and be these The lawes of the Realme may punish Christian men with death for heynous and grieuous offences It is lawfull for Christian men at the commaundement of the Magistrate to weare weapons serue in the warrs These positions are graunted and allowed by all Catholiks The first part of this article giuing vnto the King a temporall Gouernour and Ruler cheife gouernment ouer all estates in all causes Ecclesiasticall or ciuill as also their statute and oath of Princes Supremacy in spirituall things fighteth with and contradicted it selfe for thus it addeth we giue not to our Prince the ministring either of Gods word or of the Sacraments the which the Iniunctions also sometime set fourth by Elizabeth our late Queene doe most plainely testifie Therefore seing Kings be not Teachers preachers Doctours Pastours and sheephards in the Church and fould of Christ to giue them some place therein members of it and not to be quite excluded from the name and number of Christians we must needs say they be of them which be taught preached vnto instructed sheepe and subiects fedde ruled and gouerned by them which haue authority and spirituall power in such things And these our Protestants haue accordingly this defined the Church before in these their articles The visible Church of Christ is a congregation of faithfull men in the which the pure word of God is preached Protest art 19. sup and the Sacraments be duely ministred according to Christs ordinance They to whome the word is preached and Sacraments be ministred and neither haue power to preach nor minister Sacraments which this Article confesseth of their Protestant Kings and temporall Rulers cannot possibly in the respect be cheife Gouernours of theÌ„ to whome God himselfe hath power and preeminence The holy Scriptures do in many places commaund obedience both to temporall spirituall Rulers but obedieÌ„ce in matters of Religion in feeding and ruling soules the flocke of Christ gouerning his Church and such spirituall emnencies is onely appropriated in theÌ„ to spirituall gouernours Qui benè praesunt Presbyteri duplici honore digni sunt Pascite qui in vobis est gregem 1. Tim. 5. 1. Petr. 5. Ioh. 21. Act. 20. Hebr. 13. Dei pasce agnos meos Pasce oues meas Attendite vobis vniuer so gregi in quo vos Spiritus sanctus posuit Episcopos regere Ecclesiam Dei quam acquisiuit sanguine suo Mementote praepositorum vestrorum qui vobis locuti sunt verbuÌ„ Dei. Obedite praepositis vestris subiacete Ipsi enim peruigilant quasi rationem pro animabus vestris reddituri Where we see neither king nor Prince if he will belonge to the Church of Christ haue his soule purchased with his blood a care had of it and accompt made for it can be free from this obedience much lesse can he clayme it for himselfe from them to whom it so infallibly belongeth by the highest authority The Apostolike men of this first age haue testified this at large before in the examination Ignat. epist and Anâ—ioch Ep. ad Smyrn Epist ad Philadelph Magnesian Trallian of the last precedent article S. Ignatius hath taught vs a Bishop is aboue all principality and power Episcopus omni Principatu potestate superior est No man is more honorable then the Bishop Nemo Episcopo honorabilior Preists and Deacons all the clergy together with the people and Souldiars and Princes and the Emperour also must obey the Bishop Cum populo militibus at que Principibus sed Caesare obediant Episcopo Be subiect to the Bishop euen as to our Lord for he watcheth for your soules and is to make accompt for them Therefore it is needfull that you doe nothing without the Bishop No man may doe any thing that belongeth to the Church without the Bishop Sine
it to himselfe though he punished with death as others often since then haue done the professours thereof yet both he and all or Rulers temporall since Kings or Queens haue retained in their stile of honour that title Defensor fidei defendour of the faith which the Pope gaue him for defending before his fall the Catholike faith against Martine Luther though they all except Queene Mary impugned it And our present K. Charles whome together with his Queene Mary God blesse with all good and happines in his late publike declaration to all his louing Subiects among whome his Catholiks be not in the lowest place of duty and desert to him though not in like degree of his fauour to theÌ„ thus and thus vehemently protesteth wee call God to recorde before whome we stand that it is and alwaies hath beene our harts desire to be found worthy of that title which we accompt the most glorious in all our Crowne DEFENDOVR OF THE FAITH But to defend the faith is not to reprint the articles of Religion established in the time of Queene Elizabeth and by a declaration before those articles to ty and restraine all opinions to the sense of those articles as he speaketh immediately before and to persecute Bishops Preists and Catholiks as he doth That title was giuen by the Pope to King HeÌ„ry for defence of the true faith longe before the articles of Queene Elizabeth or she was borne Longe before hee K. Edward 6. Queene Elizabeth King Iames and King Charles persecuted Catholiks their faith whereof by their stile they should be defendours longe before their religion or any of them I except King Henry the 8. to whome it was giuen receaued beeing The true faith Catholike and Apostolike which by that regall stile and title they should defend against these articles I haue aboundantly by the best testimonies proued in euery point for the two last following articles the 38. intituled of Christian mens goods which are common and the 39. the last of a Christian mans oath doe not containe any coÌ„trouersie with Catholikes but were ordained against new Sectaries among themselues I hope no Protestant Parlament will hereafter glory that their religion was almost 80. yeares old though it wanteth 10. of that number and so extraordinarily contend to persecute that which I haue proued to exceed it aboue 1500. yeares in time and truth which they ought to embrace and honour and not so maliciously or ignorantly not being the most religious nor learned diuines 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 Romane Church pag. 1. Chap. 2. Examining their 6. Article about scriptures and traditions and condemning it by the Apostles and Apostolike 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 Apostolike age p. 53. Chap. 4. The 11. Article of the Iustification of man examined and condemned by the Apostolike Fathers of this first age p. 60. Chap. 5. The 12. Article examined and in whatsoeuer differing from the present Romane Church condemned by the Apostolike age So of the 13. and 14. Articles p. 67. Chap. 6. The 15. 16. 17. 18. Articles so examined and wheresoeuer repugnant to the Roman Church likewise condemned p. 82. Chap. 7. The 19. Article examined and condemned by the same authoritie p. 88. Chap. 8. The 20. Article thus examined and in whatsoeuer contrarie 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 Apostolike age and writers therein p. 212. Chap. 13. The 25. article intituled of the Sacraments thus examined and condemned in all things contrarie to Catholike doctrine p. 222. Chap. 14. Pennance so called in this article and by Catholikes The Sacrament of Pennance was so iudged and vsed in this Apostolike age p. 228. Chap. 15. Holy Orders contrary to this article was vsed and held à Sacrament in this first age p. 233. Chap. 16. Matrimonie thus proued a Sacrament p. 242. Chap. 17. Extreame vnction thus proued to be a Sacrament p. 249. Chap. 18. The rest of this article repugnant to the Catholike 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 intituled of the supper of the Lord examined and condemned p. 262. Chap. 21. The 29. article intituled of the wicked which do not eate the bodie and blood of Christ in the vse of the Lords supper examined and condemned p. 276. Chap. 22. The 30. article intituled of both Kindes examined and where it is contrarie to the Romane Church condemned p. 284. Chap. 23. The 31. article being intituled of the one oblation of Christ finished vpon the Crosse thus examined and condemned p. 297. Chap. 24. The 32. article intituled of the marriage of Preists thus examined and condemned p. 315. Chap. 25. The 33. 34. articles examined and in whatsoeuer repugnant to the doctrine of the Church of Rome thus condemned p. 339. Chap. 26. The 35. 36. articles intituled of homilies and of consecration of Bishops and ministe◠〈…〉 examined and condemned 〈…〉 Chap. 27. The 37. article intituled of the ciuiâ—â— Magistratus thus examined and whatsoeuer against the Roman Church condemned p. 390.