and Sainct Luke they were not all thought able â— condemne those named hereticks which S. Ihâ— confounded Amonge the Epistles onely that of â— Paul to the Romans was sent into these parts â— was in a language wee did not vnderstand aâ— written after the faith of the Romans was spreâ— both in Britaine and all the world as Sainct Pâ— witnesseth fides vestra annuntiatur in vniuâ— Rom. 1. mundo The two Epistles of Sainct Peter accordiâ— to antiquity were written in Rome and after Bâ—taine had receaued the faith especially the last aâ— the first being longe doubted of was sent quite coâ— â—rary from Britayne vnto the contries of PoÌ„tus Gaâ—atia 2. Petr. 1. Capadocia Asia and Bithynia in the easterne â—arts Wee finde no memory after of Scripture reâ—eaued here vntill longe time after in the second â—ge expressed in Pope Eleutherius his Epistle to our â—ing Lucius And yet all our ProtestaÌ„t antiquaries â—ue before assured vs that Britaine had in the Aâ—stles time and longe before any Scripture came â—ther or probably was written and possibly in â—orall Iudgment could come hither receaued the â—ith of Christ so fully purely and sincerely that it â—euer changed it in any materiall point after the â—riptures were receaued here nor diuers hundreds â— yeares after And if wee will be directed by Scriptures in this â—int those which our Protestants allowe for such â—e testimony to vnwritten Traditions in many â—ces To exemplifie onely in Sainct Paul which â—ote most in the new Testament hee chargeth S. 1. Tim. 6. â—mothy and all others in him to keepe obserue â—ngs so deliuered without writinge O Timothee 2. Tim. 2. â—ositum custodi This in his first Epistle not haâ—ge written vnto him before And in his second â—stle hee giueth him commaund that the things â—ich he had heard froÌ„ Sainct Paul he should deâ—er vnto others fit to teach them Quae audisti a me â— multos testes haec commenda fidelibus hominibus â—idonei erunt alios docere And expressely comâ—undeth 2. Thessal 2. the Thessalonians and in them all in â— second epistle to them to obserue and keepe the â—aditions which they had learned either by word â— writinge State tenete traditiones quas didiciâ— siue per sermonem siue per epistolam nostram â—hich the Fathers expound of the necessity of keepinge vnwritten traditions as Catholiks now doe Hinc est perspicuum quòd non omnia per epistolaâ— Chrisost in 2. Thess orat 4. tradiderunt sed multa etiam fine scriptis eaquoque sunt fide digna Quamobrem Ecclesiae quoque traditionem censeamus esse fide dignam Est traditio nihil quaeras amplius And expoundinge that of S. Paul in his first epistle to the Corinthians hoâ— they kept his commaundements by word beforâ— he wrote vnto them sicuttradidi vobis praecepta mâ—tenetis he doth inferre the doctrine of Traditions ergo fine literis mult a tradidâ—rat quod alibi saepe meminit And Sainct Hierome vpon the same words Hier. in eadem Verba Tom. 9. quasi legem praecepta meatenetis scientes illum in â— spiritum loqui qui in lege locutus est prophetis Thâ— like hath S. Ambrose vpon the same and S. Epphanius Ambros in 1. Cor. Epiph. haeresi 69. oportet traditione vti non enim omnia diuina Scriptura possunt accipi Quapropter aliqua â— traditione Sancti Apostoli tradiderunt Quemadmdum dicit Sanctus Apostolus Sicut tradidi vobis â— alibi sic doceo sic tradidi in Ecclesijs Thus the best learned both Greeke and Latiâ— Fathers expounded these to inferre a necessity Traditions and their equality with Scriptuâ— Which our best Protestant writters with thâ— common allowance thus confirme Our aduer sarâ— Feild l. 4. c. 20. pag 238. meaninge Catholiks make traditions equall with words precepts and doctrines of Christ the Apostâ— and Pastors of the Church left vnto vs in writinge â—ther is there any reason why they should not so doe they could proue any such vnwritten verities for not the writinge that giueth things their authority the worth and credit of him that deliuereth thâ— though by word and liuely voyce onely Thus tâ— confesse and the reason which they giue so enâ—ceth them the worth and credit of the reuealer and deliuerer or proposer of holy misteries supernaturall being the motiue and cause of mans assent so firme and vnmoueable in articles of faith not to be proued by humane reason and not the writinge or not writinge being fallible and subiect to many casualties corruptions and vncertainties which we are sure are not to be found in Christ the reuealer nor his holy Church the vndoubted true proposer of his mysteries and reuelations And both these are the same and as certaine in traditions not written such as Catholiks maintaine as in the written Scriptures For wee doe not defend any one vnwritten tradition that it should be beleeued as an Article of faith or to be thought requisite necessary to saluation which be the very words of this Protestant Article of Religion but wee produce the Artic of Protest Relig. 20. highest authority in their owne publike Iudgment also in these their Articles the true primatiue Church of Christ to warrant it The which Church hath power and authority in controuersies of faith That euery tradition came from Christ and his Apostles to be receaued professed in Christian Religion As to instance in some and those which most concerne euen in our Protestants proceedings and by their owne confessions and testimonies vnwritten Traditions are necessary For first in this Engl Protest Rel. artic 6. very article they haue giuen their finall sentence in the very first words thereof that the holy Scriptures are of this nature Holy Scripture containeth all things necessary for saluation So that whatsoeuer is not read therein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of faith or to be thought requisite necessary to saluation And yet in the immediatly following words they plainely declare and professe that wee haue noe warrant in Scripture for any booke chapter or sentence of Scripture to be such holy Scripture but for euery least percell thereof wee must resorâ— to Tradition and the Churches Iudgment In thâ— name of holy Scripture wee doe vnderstand those canonicall bookes of the old and new testament of whose authority was neuer any doubt in the Church Where weâ— are assured from these men that the Church anâ— Tradition vnwritten is supreme Iudge of all questions in Religion euen of the Scriptures themselues And so necessarily they must say confesse or els leaue no Religion or Scripture at all to bâ— proued or proue vnto vs. For it is vnquestionablâ— that no part of Scripture doth propose vnto vs anâ— Catalogue or Canon of Scriptures Which the thus further testifie in their publikely approueâ— Feild l. 4. pa. 238. c. 20.
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
his councell King Iames Prot. Lords Bish. Doct. in Confer at HaÌ„pt Court p. 13. 18. 35. 36 10. 11 Couell ag the plea. of the Innoc. p. 104. Barlow Serm. before the K. Sept. 21 an 1607. part 3. cap. 2. Protestant Bishops and best learned Doctors assembled in publike confereÌ„ce haue left thus concluded The particular and personall absolution from sinne after confesson is apostolicall and a very Godly ordinance That baptisme is to be ministred by priuate persons in time of necessity is an holy Tradition Bishops and Archbishops be diuine ordinations confirmation iâ— an apostolicall traditioÌ„ And in their publike Rituall their communion booke they testifie that confirmation was a Tradition of the Apostles hath an externall signe also vsed by them and giueth grace which by the 25. Article of their religion maketh â— Communion booke of Engl. Protest Titul Confirmation §. Almighty Prot. of Religion art 25. a Sacrament So that to insist onely vpon these graunted Traditions not contained in Scripture by these Protestants and yet so necessary to saluation as they by their greatest allowance and authority deliuer wee may not say as this Article doth Holy Scripture containeth all things necessary for saluation These men also deliuer vnto vs with greate approbation Articul 6. supr makinge the Author of that worke and for the same a Bishop certaine sure rules to knowe such true Thraditions by in these words Rules by which wee may Iudge which are true and Indubitate Feild Books of the Church l. 4. pag. 242. August l. 4. contr Donat. c. 23. Traditions The first rule is deliuered by Sainct Augustine Quod vniuersa tenet Ecclesia nec Conciliâ—â— Institutum sed semper retentum est non nisi authoritate apostolica traditum rectissimè creditur Whatsoeuer the whole Church holdeth not ordained by Councels but beinge euer holden it is most rightly belieued to haue beene deliuered by Apostolike authority The second Feild supr l. 4 c. 21. p. 242. c. 5. pag. 202. Kinge Iames and Confer at Hampton Couel def oâ— Hooker Ormer pict pap p. 184 Down l. 2. Antichr pag. 105. Sutcliffe Subuers pag. 57. rule is whatsoeuer all or the most famous and renowned in all ages haue constantly deliuered as receaued from them that went before them no man contradictinge or doubting of it may be thought to be an Apostolicall Tradition The third rule is the constat Testimony of the Pastors of an Apostolike Church successiuely deliuered Amongst Apostolike Churches the Church of Rome is more specially to be obeyed reuerenced and respected The Church of Rome is our mother Church it was a rule to all both in doctrine and ceremonies when it was in her florishinge and best estate The Church of Rome was the cheife and onely Church It was a note of a good ChristiaÌ„ to cleane vnto the Romane Apostolicall Church Euery Church ought to haue respect to the Church of Rome for her eminent principality And our English Protestant antiquaries and Diuines haue generally giuen their allowance that the Church of Rome both in this and the next age when Britayne did receaue the most pure Religion of Christ from thence was most holy and vnspotted free from all error Therefore whatsoeuer wee doe or may bringe in generall or particular for vnwritten traditions either from this so renowned Apostolike Church in this time from the whole Church or the most famous and renowned in this age beinge our Protestants owne allowed rules and to be denied by none must needs be euidence and testimony vndeniable in this and all others their questioned Articles Frst I exemplifie in the Apostles Creede stiled by our Protestants before a sundry comprehension of the cheife heads of Christian Religion Protest supr Ruffin in exposit Symboli alij a rule of the Churches faith This was deliuered by the Apostles by tradition not by Scripture but before the Scriptures of the new Testament werâ— written as both they and the auncient Fathers by â— common consent of the whole Church of Christ are witnesses And the same consent of Christ Church with these our Protestants in these their Articles so conclude of Sainct Athanasius and the Art 8. of prot Religion Nicen Creede in these words The three Creeds Nicen Creede Athanasius Creede and that which is commonly called the Apostles Creede ought throughly to bâ— receaued beleeued And so generally they obserue although the reason which they immediatly yeelâ— thereof for they may be proued by most certaine warrants of holy Scripture is childish and impertinentâ— for being confessed that the Apostles Creede waâ— deliuered onely by tradition of the Apostles and by that authoritie receaued before the Scriptures either receaued or written this Creede could not possibly be receaued by the written warrant of Scriptures but vnwritten tradition and warrant of thâ— Apostles And although the Nicen and S. Athanasius Creeds were written longe after this time yâ— they were both written receaued in the Churcâ— before the Scriptures were generally allowed anâ— receaued as both the auncent Fathers and Protestants haue acknowledged before and it is testifie by the publike warranted Protestant glosse vpoâ— Prot. Glosse by authority of Church of Engl. in Art 8. these their Articles that very many both old anâ— late writers euen whole sects and professionâ— namely to vse their owne words Ebionites Trâ—theits Antitrinitarians Apollinarians Arians Mâ—nichies Nestorians Origenians Familists and Anâ—baptists with others are Aduersaries vnto and deniers that these Creeds may be proued by holâ— Scripture Much more doe they and many other both Catholiks and Protestants themselues deny that all and singular their articles necessary to saluation may so be proued And to come to the holy and happy Apostolike writers and Saincts which liued and wrote in this first age and first hundred of yeares to wit S. Linus Sainct Clement Sainct Denys the Areopagite S. Martial Sainct Ignatius Sainct Policarpus or any other of whom any worke is extant I shall make it S. Ignat. epist ad Smyrn Theod. dialo Euseb l. 3. c. 31. Hieraâ— lib. de vir Illust S. Bern. Serm. 7. in ps 9. Marc. Michal Carnoten lib. de vir illustr Dion Carth. ad l. Areop de diuin nom Sint Sin lib. 2. Ignat. ep ad S. Ioh. 1. 2. ad B. Mar. Virg. B. Mar. epist ad Ignat. S. Ignat. epist ad Smyrnen Euseb hist l. 3. ca. 33. â— Chrisost orat de traÌ„sl S. Ignatij Foelix Rom. ep ad Zenon Imperat synod S. Constant Theodoret. Immutabil dialog 1. euident that in euery Article in this Protestant Religion contained in their booke of the Articles thereof they dissented from these Protestants and they and the Apostolike Church then vniuersally agreed in and professed the same doctrine which the present Roman Church doth at this day in all points This will plainely appeare in euery Article hereafter and therefore in this place I will onely cite Sainct Ignatius as a sufficient pawne or pledge
ad Mar. Cassob chastity in castitate exegiâ— hanc vitam Whicâ— he affirmeth of other Apostolike Preists and Bâ—shops of that age Sainct Timothy Sainct Titus â— Epist ad Philadelph Euodius his predecessor at Antioche of himselâ— in diuers places So that then neither the Preists â— the Latine or Greeke Church Antioche beinge thâ— cheifest and where the name of Christians fiâ—â— began were maried but continually liued aâ— â—heir life time in chastity in castitate exegerunt hanc vitam And therefore they were honored in those dayes â—nd the holy Maydens which had professed virgiâ—ity were compared to the Preists in this point â—f perfection and for it honored as they were â—as quae in virginitate degunt in pretio habete velut Epistol ad Tarsens Christi Sacerdotes It is manifest their were Colâ—edges or Nunneries of such vowed and professed â—irgins and Nonnes then Saluto Collegium virgiâ—um Epistol ad Philippen Epistol ad Smyrn Epistol ad Polycarp And they liued in perpetuall virginity Saluto â—as quae in perpetua degunt virginitate They were â—rofessed by the Bishop whether men or women â—i quis potest in castitate permanere ad honorem carms â—ominicae sine iactantia permaneat si idipsum statuatur â—ne Episcopo corruptum est And of this profession â—onsecration of virgins he further putteth them â—nd all in memory in this manner virgines agnosâ—ant Epistol ad Antiochen cui seipsas consecrarunt And he proueth That it is in the power and free â—ill of man to doe these and all holy duties in a Christian life by the grace of Christ and noe man â—ecessitated to sinne heauen and hell good and bad â—n the free will and election of man Decet non modo Epistol ad Magnes vocari Christianos sed esse nec enim dici sed esse beaâ—os facit Obseruationi proponitur vita mors inobedienâ—iae singuli qui hoc aut illud delegerunt â—n eius quod â—nuenerint locum abituri sunt fugianius mortem eliâ—amus vitam In hominibus enim geminas not as inueâ—iri dico hanc esse veri numismatis illam vero advlterimi Pius homo numisma est à Deo excusum imâ—ius ementitum adulterimum illegitimum non à â—eo sed à diabolo â—ffectum Non quòd velim dicere â—uas esse hominis naturas sed vnum esse hominem qui iam Dei iam diabolisit Si quis pietati studet Dei hoâ— est si impiè agat diaboli est non id factus per naturaâ— sed animi arbitrium He proueth that concupiscenâ— Epist ad Ephesios without consent condemneth not nor is sinne aâ— protestants hold Cum nulla in vobis sit conscupisceâ—tia quae vos inquinet supplicium adferat secunduâ— Deum viuite Non vos laedet aliqua diabolica cogitatiâ— si vt Paulus perfectam habueritis in ChristuÌ„ fideâ— charitatem He hath before in one place spokeâ— of foure Sacraments Baptisme the Sacrament oâ— Christs blessed body and blood Orders and Confirmation by al expositors Baptizant Sacrificanâ— Epistol ad Heron. Eligunt manuâ— imponunt He hath asscribed iustification vnto pennance and so allowed it in that degreâ— and although he hath so dignified the virginall life and saith it is better praestantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Philadelph then wedlocke he giueth so much honor vntâ— Marriage that it was not to be performed withouâ— the Bishops assent and allowance Decet verò vâ— Epist ad Polycarpum ducentes vxores nubentes cum Episcopi arbitrio coniugantur vt nuptiae iuxta Domini praeceptuâ— sint non autem ad concupiscentiam Our protestants generally and absolutely deny these holy Christian doctrines and practises to be contained in Scriptures or to be proued by them Therefore they must needs yeeld that that primatiue and Apostolike Church by so greate and liuing then witnesse held and professed them by tradition and certaine it is that many bookes of Scripture were neither generally receaued nor written when the things were so generally vsed and professed not onely in the commaundinge Greeke Church of Antioch where Sainct Peter S. Paul S. Euodius and Sainct Ignatius professed and practized them Pauli Petri fuistis discipuli ne perdaâ—â—s Epist ad Antiochen depositum Mementore Euodij beatissimi Pastoris vesâ—â—i qui primus vobis ordinatus est ab Apostolis Antistes Where the disciples were first called ChristiaÌ„s when Sainct Peter and Sainct Paul came thither and there founded the Church Antiochiae primum Epist ad Magnesian discipuli appellati sunt Christiam cum Petrus Paulus fundarent Ecclesiam But in all the renowned Churches before remembred and in all the whole Christian world at that time by the preachinge and tradition of the holy Apostles as the same Apostolike man thus witnesseth Scribo ad vos moncoque Epist ad Philadelph vt vna praedicatione vna Eucharistia vtamini Vna enim est caro Domini nostri Iesu Christi vnus illius sanguis qui pro nobis effusus est vnus item panis omnibus confractus vnus calix qui omnibus tributus est vnum altare omni Ecclesiae vnus Episcopus cum presbyterorum collegio diaconis Quandoquidem est vnus est ingenitus Deus Pater vnus vnigenitus Filius Deus verbum homo vnus Paracletus Spiritus veritatis vna praedicatio fides vna vnum baptisma vna Ecclesia quam suis sudoribus laboribus fundarunt Sancti Apostoli à fimbus terrae vsque ad fines in sanguine Christi Vos itaque oportet vt populum peculiarem gentem sanctam omnia perficere concordibus animis in Christo And directly Epistol ad Heron. concludeth that whosoeuer shall teach otherwise then the Traditions of the Church be he is to be accompted a wolfe amonge sheepe though he be otherwise a man of credit fasteth liueth chastely doth miracles and prophecieth Quicumque dixâ—rit quippiam praeter ea quae constituta sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamet si fide dignus sit quamuis signa edat quamuis prophetet pro lupo illum habeas qui subouina pelle exitium pestemque aedfert ouibus Wee may addâ— vnto these greatest solemnities and festiuall dayeâ— of the Cristians receaued in the Church in thâ— time by tradition and not Scripture and by thâ— same authority of tradition without Scripture thâ— feasts highest festiuities of the Iewes euen thosâ— which were solemnely set downe and commauÌ„deâ— in Scripture to be religiously obserued quite euâ—cuated and vtterly reiected The Sabbath which is now our saterday waâ— with greate ceremony and solemnity deliuered iâ— Scripture to be kept euery weeke and that whicâ— wee call sonday was commaunded to be a working day Yet all Christians in this time by tradition diâ— celebrate that old working day next after the olâ— Sabbath for our Lords day consecrated
the dead reueâ—nced the signe of the crosse other holy Images â—d sacred Reliks said or heard Masse and praâ—ized other Christian rites and duties which proâ—stants deny to be contained in or proued by â—cripture Tertullian lyuing and writing as many testifie â—en Protestants before Pope Eleutherius time Tertull. l. de praescription Magdeburg Centuâ— 3. col 34. c. 4. col 240. 241. Sutcl subu p. 4. Whitg def Respon pag. 96. â—d witnessing Britayne had in his dayes receaued â—e faith of Christ euen in those parts thereof wheâ—er the Pagan Romans could neuer come loca â—omanis inaccessa speaketh of the traditions before â—membred as both his owne works Catholiks â—d Protestants proue in these words Tertullianus â— genere de doctrina suae aetatis inquit eam consentire cum Ecclesijs Apostolicis eamque consensum câ— cordiam communem esse omniuÌ„ Ecclesiarum in Europâ— in Asia in Africatestatur That this the doctrine his time did agree with all Apostolike Churches thaâ— was the common consent and concordance of all â— Churches in Europe in Asia in Afrike And thouâ— wee assigne a somewhat later time to Tertullian others doe in the later end of the second age â— when he so confidently and generally assignâ— this common consent of all Churches of Britaiâ— Fraunce Spaine Italy all Europe Asia and Afriâ— in these holy Christian doctrines thus impugned Protestants hauing therein the consent of all Aâ—stolik Churches wee must needs say whether tâ— were receaued and professed from Scriptures Traditions being longe before any generall Coâ—cels kept by the generall confessed rule of the â—thers and Protestants before they must needâ— deliuered by authority of the Apostles non â— authoritate Apostolica traditum certissimè crediturâ— And the first receauing of the holy Scriptureâ— Britayne which wee finde in Antiquities was in â— time of Pope Eleutherius and from the Churcâ— Rome the same Catalogue of Scriptures it tâ— vsed and still vseth as wee finde in the epistlâ— Eleuth Pap. epist ad Lucium Regem Britan. Godwin CoÌ„uers of Brit. in epist Eleuther Stow. hist Romans that holy Pope to Kinge Lucius suscepistis nâ— miseratione diuina in Regno Britaniae legem fiâ— Christi Habetis penes vos in Regno vtramque pagiâ— You haue there in your Kingdome both testamentâ— our Protestants translate it or both parts of Scripturâ— THE THIRD CHAPTER The 7. 8. 9. 10. Articles examined and wherein they differ from the present Romane Church condemned by this first Apostolike age HAVING thus absolutely and at large confuted and ouerthrowne by the Apostolike â—ge the last Article the erroneous ground of all â—rotestant Religion wee may be more breife in â—he rest being all at the least generally confuted â—nd ouerthrowne in their false foundation so deâ—royed And vntill wee come to their 11. Article â—tituled of the Iustification of man It may be queâ—ioned whether any of them doth in common and â—robable construction and meaninge oppose the â—oman Church or no. And for the two next the 7. â—nd 8. Articles it is most certaine and euident the â—rst of them being intituled of the old testament only â—acheth The old Testament is not contrary to the new â—nd the other stiled of the three Creeds is in tâ—e â—me condition onely affirming The three Creedes â—icene Creede Athanasius Creede and tâ—â—â—â—hich is â—mmonly called the Apostles Creede ought throughly â— be receaued and beleeued But the reason hereof â—hich thus they yeeld for they may be proued by most â—rtaine warrantes of holy Scripture is both before â—onfuted very friuolous for neither is the Scripâ—re the compleate Rule of Religion neither was â—e Scriptures of the new testament written when â—e Apostles deliuered their Creede to the Church â—or the Scriptures agreed vpon vntill after both â—e Creedes of the Nicene Councell and Sainct Athanasius were generally receaued and professâ— by all Catholiks as is already made manifest eueâ— by Protestants themselues aswell as other Authoâ— of more worthy credit The next Article is intâ—tuled of Originall or birth sinne And was expresseâ— concluded by them against the Pelagians denyiâ— originall sinne in man as they expouÌ„d themseluâ— naming the Pelagians and their heresie there wiâ— a confutation of it in their proceedings holdiâ— that Originall sinne in those that be not baptizeâ— deserueth Gods wrath and damnation Yet in the lâ— and concluding words of the Article their phraâ— of speach hath perhaps giuen occasion to some pâ—ritane Nouelists to thinke they held as these mâ— Caluin and such doe that concupiscence withoâ— assent is sinne The words be Although there is â— Artic. 9. supr condâ—mnation for them that beleeue and are baptizâ— yet the Apostle doth confesse that concupiscence lâ— Thomas Rogers in Articul 9. Confes Helu 2. c 9. Saxon. ar 2. 20. hath of it selfe the nature of sinne A Puritane glosser vpon this place saith Conâ—piscence euen in the regenerate is sinnâ— Among foâ—tâ—ene Protestant Confessions he citeth but two fâ— his opinion by his owne exposition And so seauâ— to one by his owne argument of Protestant authâ—rity he is deceaued And the Puritan Heluetian â—sembly Protest Engl. Art art 10. Caluin lib. 1. Instit c. 5. l. 2 c. 2. 3. a. lib. l 3. c. 3. Ant Wotton against D. Bish pa. 112. ruled by Caluine holdeth this besides tâ— other errour which our English Protestants deâ— in ther next article that man hath not free will â— doe well or fly sinne And he plainely confesseâ— that all the primatiue Fathers sufficient for tâ— purpose are against him holding concupiscenâ— without assent to be no sinne Omnium sententâ—â— So do our English Puritans also which hold thâ— errour acknowledge and it is apparant euen â— â—e words of this article before related that the Enâ—ish Protestants doe no otherwise terme coÌ„cupisâ—nce sinne then materially as the Apostle doth â—hose onely authority they vse in that matter and â—ot properly and formally as sinne is truely and â— right sense vsed and taken hauing liberty and â—nsent of minde annexed vnto it otherwise Inâ—nts Ideots frantike madde men without iudgâ—ent and men sleepinge doinge the materiall part â— things sinfull should also sinne or if the flesh of â— selfe the vegetatiue or sensitiue power abstraâ—ing from reason could sinne creatures onely haâ—ng beeing vegetation and sense might and should â—nne equally as those that be reasonable Beasts â—shes fowles plants herbes and trees would be â—oth capable and guilty of sinne And our English Protestants in their commuâ—on booke of as greate credit and approued by as â—reate authority with them and their Religion as â—ese articles acknowledge that the baptized are deade Communion Booke Titul ministrat of publike Baptisme And Catechisme â— sinne And the whole body of sinne is vtterly aboliâ—ed in them They promise and vowe to for sake the â—uill and all his workes the carnall desires of the flesh â—d not to followe and be ledde by them obediently to â—epe Gods commaundements
generall Councels as necessary vnto saluation hâ—â—e neither strength nor authority vnlesse it may be declared that they be taken out of holy Scriptures This is aboundantly before confuted where I entreated of their article of Scriptures So it is by that is deliuered in this Councell which they wholy and without any the least exception admit For in denyall of marriage vnto Cleargy men it hath done it by the old Apostolike tradition of the Church Can. 6. 7. secundum veterem Ecclesiae traditionem So they doe in the true gouernment of the Church by the Pope and Patriarkes Antiqua consuetudo Antiqua mores Mos antiquus Seruetur Seruentur Consuetudâ— obtinuit antiqua traditio Yet true gouernment of the Church is with them an essentiall property of the true Church vnseperable and so necessary to saluation So is the true Cleargy and consecration as also the holy Sacrifice Sacrament of the altar really containing the body of Christ yet by these men not to be declared by Scriptures they finding no such thing in them And these Protestants themselues with publike Protest of Engl. in feild libr. 4. of the Church pag. 228. allowance write Bishops assembled in a generall Councell haue authority to interpret Scriptures and by their authority to suppresse all them that gaine say such interpretation Therefore if there were question of truely interpreting Scripture Protestants must yeeld to generall Councels and not these to them particular Churches if the Protestant was such must of duty and necessity submit themselues to the vniuersall and Apostlike Catholike such as a generall Councell is as the first Nicen Councell in the Creede thereof which Protestants receaue doth declare it selfe and such generall Councels to be and so inflicteth censures Anathematizat Caâ—â—olica Symb. Niceâ— Ruffin lib. 1. hist c. 5. Soc. l. 1. hist c. 6. Apostolica Ecclesia Therefore wee are sure a generall Councell cannot erre in expounding Scriptures or any decree of faith That our Christian Britains were of this minde opinion and profâ—ssion their Bishops with longe and tedious labours present at the greate primitiue Councels of Arles Sardice Ariminum and others by all witnesses and with our King and Emperour at Nice in most probable Iudgment also Rome and the sacred Nicen Councell here then authentically receaued and embraced by all holy writers giue aboundant testimony THE X. CHAPTER The 22. Article thus likewise examined and condemned THE next article the 22. in number is intituled of Purgatory And is thus The Romish doctrine The doctrine of Purgatory prayer and other satisfaction for the true faithfull deceased practised in this first agâ— concerning Purgatory pardons worshipping and adoration aswell of Images as of reliques and also inuocation of Saincts is a fond thing vainely inuented and grounded vpon no warranty of Scripture but rather repâ—gnant to the word of God Much matter in few words many things peremptorily affirmed nothing proued All false and foolish also where as they would haue all thing grounded vpon warranty of Scripture so many times by theÌ„ affirmed and as often by me before confuted And to take their assertions in order beginning with their first about the Romish their phrase doctrine concerning Purgatory This is thus set downe in the Councels of Florence and Trent If men truely ponitent depart this life in the loue of God before they haue satisfied for their sinnes their soules are purged with the paines of Purgatory And that they may be releiued from such paines the suffrages of the saithfull aliue to wit sacrifice of Masse prayers and almes and other offices of piety which by the faithfull are vsed for other faithfull people according to the instituâ—â—ons Concil Flor. Concil Tâ—id Sessione 4. can 30. of the Church doe profit them Definimus si verè poenitentes in Dei charitate decesserint antequam dignis poenitentiae fructibus de commissis satisfeâ—eriâ—â— omissis eorum animas paenis Purgatorij purgari Et vt à poenis huiusmodi releuentur prodesse his viuorum fidelium suffragia Missarum scilicet sacrificio orationes eleemosynas pietatis officia quae à fidelibus proaijs fidelibus fieri consueuerunt secundum Ecclesiae institutae Nor is this the Romish onely but also the Greekish and Catholike doctrine of the Church of Christ So is affirmed by Gennadius their learned Patriarke in his defence of the recited Councell of Florence The doctrine of Purgatory prayer and Sacrifice Gâ—nad Schol. in defens CoÌ„cil Floraent def â— cap. 3. for the deade was a tradition of the Apostles That which the Laâ—â—nes call purgatorium purgatory they of the Greeke Church name catharterion a purging place They were onely Scismaticorum Sectatores followers of Scismatikes which denied it This is likewise confessed Relation of Relig. c. 53. 54. 55. by our English Protestants and knowne vnto all trauaylers either into the contries or writers of the Greekes Now let vs see whether it was the doctrine of the Apostolike age or noe The Greeke Patriarke hath before affirmed it So will our Protestants hereafter And the Apostolike men of this age affirme and proue it Sainct Clement saith his Master and predecessour Sainct Clem. Rom. Epist 1. Peter among other things did teach mortuos sepelire diligenter corum exequias peragere proque eis orâ—â—e eleemosynas dare To bury the deade and diligently performe their funerals and pray and giue almes for them He deliuereth further how in their publike Constitut Apost l. 8. c. 19. Church seruice and Sacrifice of that time among their prayers for other necessaries they prayed for the faithfull departed out of this world Pro ijs qui infide quieuerunt oremus And from Iames Alphaeus named the Brother of our Lord frater Domini he setteth downe the manner how the Deacon vsed publikely to giue warning in the time of the holy Sacrifice to pray for the soules of the faithfull deceased deliuering the very prayer commonly vsed in such cases directly proueing a place of Purgatory and prayer for the deliuery of the faithfull departed from thence with a remission of all punishment they had deserued and were to suffer vntill they were by such meanes freed thereof Pro defunctis qui in Christo requieuerunt L. 8. supr cap. 47. iuxt al. 40. 41. postquam Diaconus edixit orandum esse adiunget etiam haec oremus profratribus nostris qui in Christo requieuerunt vt Deus summae erga homines charitatis qui animam defuncti suscepit remittat ei omne peccatum voluntarium non voluntarium propitius illi factus collocet eam in regione piorum qui laxati sunt in sinu Abrahae Isaac Iacob cum omnibus qui à saeculo condito Deo placuerunt vnde fugit dolor maeror gemitus And againe ipse nunc respice hunc seruum tuum quem in aliam sortem elegisti assumpsisti condona ei si quid tum volens tum
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
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
Dominus Sed tâ—rtium excellentem gradum honestatisin virginitate demonstrauit nobis perfectum per omnia similem angelicae dignitati And he thought the chaste life to be so fitte requisite for the more perfect seruing of God that euen princes then not onely clergy men embraced it to that holy end So he writeth of the Queene or Princesse Valeria though espoused how shee had professed virginitie by his preaching Virgo Valeria Sponsa Regis caelestis per meam praedicationem virginitateÌ„ mentis corporis Deo deuouerat And of King or Prince Stephen pro suauitate praemij futuri illectus copulam carnalium nuptiarum deuitauerit per meam praedicationem quatenus liberior Deo famulari possit S. Dionysius is most playne in this matter and Dionys Areopag Eccl. Hier. c. 6. ep ad Gain alibi setteth downe the very manner how chastitie was professed before the Bishops in that time and how that such in respect of others were cheifly called Therapentae cultores the perfect worshippers of God euen by the Apostles themselues Sancti praeceptores nostri diuinis eos appellationibus sunt prosecuti So both he and they must needs teach that Bishops Preists and Deacons euer conuersant about most sacred things were to liue in chastitie So we Sim. Metaphrast die 29. Iunij must needs say of Britayne first because we finde that S. Peter admitting onely men of chastitie to thes holie Orders as before did first consecrate our first Bishops Preists and Deacons here Apud Britannos Ecclesias constituit Episcoposque Praesbyteros Diaconos ordinauit Secondly if any were wanting after they were as before supplyed by S. Clement onely allowing such to those sacred offices Thirdly all those whose names be preserued to haue beene Bishops in or of this nation as S. Aristobulus S. Mansuetus S. Beatus S. Ioseph sonne of S. Ioseph of Aramathia which buryed Christ and some others by some writers are so remeÌ„bred by the Antiquities where we finde that there is not the least suspition but they continually liued in virginall or chastelife If this Aristobulus was the same which Metaphrastes Metaphrâ—st die 26. Iunij Mat. 8. Marc. 1. Luc. 4. Gulielm Eisengren centenar 1. part 1. dist 3. Petr. de Natal l. 11. Anton. Democh. l. 2. câ—nt Caluin Arn. Merman Theatr. conuers gent. in metensib Martyrolog Rom. Bed vsuard Molan die 9. Maij Guliel Eisengren centen 2. part 5. Annal. Helueth Antiquit Eccl. Constant Baron an in mart Rom. 9. Maij. Theater of great Britaine l. 6. Antiquitat Glaston manuscript writeth to haue beene Father in lawe to S. Peter the scripture wittnesseth his wife remayned in Iury so farre distant from him in Britayne if shee liued so long S. Mansuetus liued a collegiall life with onely Preists and clergy men no women with them and was consecrated by S. Peter the Apostle hauing before forsaken contrie kindred verie noble ex nobili prognatus familia men women and all for the loue of Christ S. Beatus of noble birth here in Btitayne both by Catholike Protestant Antiquaries forsooke all and went to Rome and there with an other Britan whose name is not perfectly remembred one calleth him Achates was consecrated and was so chaste that except when he preached he seldome or neuer saw women one or other liuing a solitary single Eremiticall life Of S. Ioseph sonne of S. Ioseph said in the oldest monuments and antiquities of that holie company to haue beene miraculously by Christ himselfe consecrated or at the least elected and designed a Bishop and the rest of that sacred company Preists Deacons or whatsoeuer it is most euident they liued and died in perpetuall chastitie in the Iland Aualan all Antiquaries Catholiks and Protestants confesse that King Aruiragus gaue the place onely to those holy men it was to them onely confirmed by the two next following Kings Marius and Goillus celles were made onely for Tab. fix Gul. Malmesbur l. de Aut. Caenobij Glaston Capgr Catal. Sanct. in S. Ioseph Aramath S. Patricio Iacob Genuen in ijsdem Ioh. Bal. l. de Script cent 1. in S. Ioseph Aramathien Ioh. Leland assertion Arthurij Godnyn Theater of great Brit. l. 6. Caius l. antiq accadem Cantabrigien Stowe Hist Romans Charta Regis Hen. 2 aliorum Reg. Socrat. Hist Ecâ—l l. 1. cap. 8. them there they liued alone they left no children or posteritie after them and the place of habitation was so desart and desolate when S. Damianus and Phaganus were sent hither by Pope Eleutherius in King Lucius his time the next age that their place of dwelling was become a denne for wylde beastes Caepit idem locus esse ferarum latibulum qui priùs fuerat habitatio Sanctorum Therefore we are enforced by the authorities of Scripture tradition the whole Church Geeke and Latin the Apostolike age and writers and all warrant in religion to conclude that the doctrine of this article is false that Bishops Preists and Deacons may lawfully marry at their owne discretion And verie vainely our Protestants singularily alledge for their defence from Socrates the historian that Paphnutius dissuaded the Fathers of the first Nicen councell not to decree that Bishops Preists and Deacons might not keepe companie with their wyues which they had marryed when they were lay men vt qui essent sacris initiati sicut Episcopi Presbiteri Diaconi cum vxoribus quas cum erant Laici in matrimonium duxissent minimè dormirent But it should suffice that they which were vnmarried when they were called to the clergie should according to the old tradition of the Church abstayne afterward from marriage vt qui in clerum ante ascripti erant quam duxissent vxores hi secundum veterem Ecclesiae traditionem deinceps à nuptijs seabstinerent For here the marriage of such men and this Article is plainely condemned by their owne Authour and the old Apostolike tradition in the Church And this is confirmed by aboue 200. Later Bishops Episc Grâ—â— 227. in can Trullen can 6. of the Greeke Church itselfe testifying it was the doctrine and tradition of the Apostles that among those of the cleargie none but Lectours and Singers might marrie and they accordingly decree that no Subdeacon Deacon or Preist may marrie and if he should he must be deposed Quoniam in Apostolicis Canoibus 〈◊〉 est torum qui non ductâ vxore in clerum promouentur solos lectores cantores vxorem posse ducere nos hoc seruantes decernimus vt deinceps nulli penitus Hypodiacono vel Diacono vel Presbytero post sui ordinationem coningium contrahere liceat Si autem hoc facere ausus fuerit deponatur And this is their vse and practise to thes dayes The other clause of Paphnutius opinion about Bishops Preists and Deacons married before their consecration not to be barred from such their former wiues married vnto them when they were lay men by any expresse lawe
God committed vnto thee or both together here is no true consecration of a Deacon in their owne proceedings nor Deacon so made if their pretended consecrating Bishop were a true a lawfull Bishop for first of giuing the new testament Act. 6. and power to reade the ghospell this cannot be the full and lawfull manner to make Deacons The first Deacons in the lawe of Christ being made otherwise by the Apostles as the Scripture witnesseth and before the new testament or anie part thereof was written to be giuen to them or for them to reade the ghospels then vnwritten and vnpossible to be read by them or any at that time or longe after The other of taking authority to execute the office of a Deacon cannot be the manner for first no man can truely and lawfully execute that wherein he hath no power and here is no power of a Deacon giuen in all this their forme and order And Statut. in parliament an 27. Elizabethae Reg. ad 1. Jacobo their owne parlaments and highest authorities in their religion doe not onely disable any man in England Deacon or other to execute the office of a Deacon such as the Apostles and Apostolike men of this age haue deliuered vnto vs but make it an offence of high treason for any lawfull Deacon either to execute that office in any Church Chappell or other place or to be in England without executing any such office or function at all euen reading the ghospell or any other And so if we ioyne this Protestant pretended power to execute the offices of a Deacon and reade the ghospell in the Church together there is not the least power of a true Deacon thereby either giueÌ„ or permitted by them in all England vnto any such Deacon to doe or not doe such or any dutie of that holy function And thus much of Deacons No true Preist amonâ— English Protestants Now it can be no question but the pretended ProtestaÌ„t Ordination of Preists is altogether vaine Idle and friuolous for being so iuuincibly proued that the cheifest and principall office and function of a Deacon is to assist and minister vnto Preists Bishops in the holy Sacrifice of Christs blessed body and blood at Masse such Sacrificing Preists not heauing any such power before their consecration to holy Preisthood must needs receaue it aâ— that time otherwise they should still remaine without it as they did before And our Protestants vtterly before denying all such sacrifice and sacrificing power and in this their pretended forme and manner of consecration hauing no thing at all to receaue or allowe it but the quite contrary and by their lawes so straungely persecuting sacrificing Preists and Preisthood this their fashioÌ„ of making or ordering their pretended Preists must needs be voyde and frustrate and they still remaine in that lay state in this respect wherein they were before euen from their first birth into the world Their Practise in this pretended consecration is this The Bishops the Preists present shall lay their handâ— seuerally vpon the heade of euery one that receaueth orders Prot. forme and manner of makiâ—g consecr Bish. Preists and Deac Tit. forme of Order of Preists The receauers humbly kneelinge vpon their knees and the Bishop saying Receaue the holy ghost whose sinnes thou doest forgiue they are are forgiuen and whose sinnes thou doest retaine they are retained The Bishop shall deliuer to euery one of them the Bible in his hand saying Take thou authority to preach the word of God and to minister the holy Sacraments in this congregation where thou shalt be so appointed Here is all their pretended consecration of Preists so farre from all meaning or intention to conferre any sacrificing power or Preisthood that before they come to this article in their 31. Article before they thus defined The Sacrifices of Masses in the which it was commonly Prot. art 31. supr sayde that the Preists did offer Christ for the quicke and the deade to haue remission of paine or guilt were blasphemous fables and dangerous deceites In that place I haue inuincibly proued against them both this Sacrifice and sacrificing Preisthood and Preists Institution All his Apostles and all consecrated by them and their Successours were massing and sacrificing Preists all the Apostolike writers of this first age gaue testimony to that doctrine and practise All Masses Missales or publike liturgies of all Churches ascribed to the Apostles themselues and continued by continuall neuer interrupted generall tradition beare witnesse vnto it The holy Prophets so described the Messias by a perpetuall holy Sacrifice to be offered in all places in his time that he should be a Preist after the order of Melchisedech teach and establish that Preisthood neuer to end or cease in his Church Thus taught the most learned rabbines among the Iewes before Christ So the Fathers and common practise of both Greeke and Latine Church with the best least learned Protestant writers euen of England writing and published by their publike allowance and authority as I haue vndeniably proued in that article and there made demonstration by all authothority that Christ at his last Supper when he onely did execute the act and office of his Preisthood according to the order of Melchisedech did ordaine his Apostles sacrificing massing Preists at that time in expresse termes set downe in holy Scripture hoc facite in meam commemorationem To offer his consecrated holy body and blood in Martial ep ad Burdegal cast 3. Clem. Coust Apost l. 8. c. 3. Iustin dialog cum Triphon Irenaeus adu haer l. 4. c. â—2 Eus l. 1 cap. 10. demon Euang elicar Theod. in c. 8. ad Hebraeos Alexa. 1. ep 1. cap. 4. Cyprian l 2. epist 3. ep 63. Ambr. in Psal 38. Gandentius tractat 2. Aug. lib. 83. q. q. 61. Sacrifice as he had done So the Apostolike men of this first age assure vs. Vbique offertur Deo oblatio munda sicut testatus est cuius corpus sanguinem in vitam aeternam offerimus Quod Iudaei per inuidiam immolauerunt putantes se nomen eius à terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam praestandam mortem effugandam Hoc enim ipse Dominus noster iussit nos agere in mei commemorationeÌ„ Domine omnipotens potestatem Apostolis dedisti offerendi tibi sacrificium mundum incruentum quod per Christum constituisti mysterium noui testamenti Suis discipulis dans consilium primitias Deo offerre eum qui ex creatura panis est accepit gratias egit dicens hoc â—st corpus meum calicem similiter qui est ex ea creatura quae est secundum nos suum sanguinem confessus est noui Testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo This was the opinion profession and practise of the
writers much coÌ„ntention there hath beene about tradâ—tions some vrginge the necessity of them and others râ—iectinge them For the clearinge whereof wee must oâ—serue that wee reiect not all for first wee receaue tâ— number and names of the Authors of bookes diuine aâ— Couell cont Burg pag. 60. whitaker ib. Wotton def of Perk. pag. 442. Couell def of hook pag. 31. 34 32. 33. feild l. 4. c. 5. pag. 203. Ormer pict Pap. pag 93. Sutcliffeag the 3. conu pag. 79. canonicall as deliuered by tradition This tradition wâ— admit The number Authors and Integrity of the partâ— of these bookes wee receaue as deliuered by tradition Tâ— Church of Christ according to her authority receaued â— him hath warrant to approue the Scriptures to acknoâ—ledge to receaue to publish and commaunde vnto â— children The Church of Rome teacheth noe badde opâ—nion to affirme that the Scriptures are holy and diuiâ— in themselues but so esteemed by vs for the authority the Church That the Scriptures ar true wee haue it froâ— the Church Wee say that wee are taught to receaue â— word of God from the authoritie of the Church wee see her Iudgment wee heare her voyce and in humility subscribe vnto all this The Church hath fower singular offices towards the Scripture First to be of them as it were afaithfull register Secondly to discerne and Iudge betweene false and adulterate and that which is true and perfect The third to publish and diuulge to proclaime as a Crier the true Edict of our Lord himselfe The last is to be an Interpreter and in that followinge the safest rule to be a most faithfull Expositor of his owne meaninge Wee thinke that particular men and Churches may erre damnably But that the whole Church at one time cannot so erre for that the Church should cease vtterly for a time and so not be Catholike beinge not at all times Christ should sometimes be without a Church The Church is called a pillar because it is like vnto a pillar For as a pillar doth support and vnderproppe a buildinge and maketh it more stable firme and stronge So the Church doth sustaine and supporte the truth for the truth is no where preserued but in the Church Christs true Church is a diligent and wary keeper of doctrines committed to her and changeth nothinge at any time diminisheth nothinge addeth nothinge superfluous looseth not her owne nor vsurpeth things belonginge to others And this is publikely warranted in Protest Reli. of Engl. Art 19. these their Articles and Rule of their Religion where thus they define the Church The visible Church of Christ is a congregation of faithfull men in the which the pure word of God is preached And the Sacraments be duely ministred accordinge to Christs ordinance Art 8. Catech. com Booke Iniunct Canons feild l. 4. c. 20. pag. 238. 239. in all those things that of necessity are requisite to the same Secondly those men in their Rules of Religion and their priuate writers affirme that the Apostles Creede which by all Antiquity was by them deliuered to the Church and by these Protestants as Rule of faith before the Scriptures of the new Testament were written is an vnwritten Tradition yet by their words a summary comprehension of thâ— cheife heades of Christian Religion a Rule of thâ— Churches faith And yet it is constantly maintaineâ— by many Protestants that diuers articles thereoâ— as our Ladies perpetuall virginity natus ex Marâ— Virgine Christs descending into hell descendit aâ— inferos The communion of Saincts and forgiuenesse of sinnes Sanctorum communionem Râ—missioneâ— peccatorum and others by diuers others Protestantâ— are not contained in any Scripture written beforâ— or after And this Creede deliuered by word anâ— tradition onely by the Apostles before the new tâ—stament written this Scripture could not possiblâ— be a rule or direction vnto it but rather otherwisâ— for euery rule hath priority to the thinge ruled anâ— the things ruled posterity to their rule Matters aâ— done without rule when there is no rule vntill aftâ— they be acted These Parlament Protestants proceede furthâ— Feild supr pag. 239. in this question and plainely say with greate aâ—lowance The third kind of Tradition is that somme â— Christian doctrine and explication of the seuerall parâ— thereof which the first Christians receauinge of the saâ— Apostles that deliuered to them the Scriptures coâ—mended to posteritie This may rightly be named a tradâ—tion for that wee neede a plaine and distinct explicatiâ— of things which are somewhat obscurely contained the Scripture The fourth kinde of tradition is the contâ—nued practise of such as neither are contained in tâ— Scripture expressely nor the example of such practiâ— expressely there deliuered of this sorte is the Baptisme of Infants which is therefore named a tradition because it is not expressely deliuered in the Scripture that the Apostles did baptize infants nor any expresse precept there founde that they should doe it Which their rule of Religion in these Articles thus further iustifieth The Baptisme of yonge children is in any wise to be retained Art of Engl. Prote Relig. Art 17. CommunioÌ„ Booke Tit. Baptisme The. Rog. in Art 27. Q. Elizab. and k. K. Iames Iniunct and Canons in the Church as most agreable with the institution of Christ Where they plainely in their publike rule of Religion make it a tradition and no Scripture article And by the coÌ„mon practicall of their religion their communion booke so they practise baptizinge all infants and sayinge all Christian Churches allowe of the baptisme of infants And these Protestants are onely baptized when they are infants and not after and yet confesse it is most necessary to saluation And whereas they reiect all other Sacraments besides Art of Relig. art 25. this and the Eucharist or the CoÌ„munion as they terme it confessing that these Sacraments be necessary to saluation And yet denyinge the Eucharist to be as Catholiks professe the true body and blood of Christ and sacrifice for the lyuinge and deade they contradict themselues for that they confesse that in this sinse it was generally vsed in Kinge Iames and Casanb resp ad Card. per. pa. 51. 52. 20. Middleâ— Papistom 20. p. 92. 113. 49. 137. 138. 47. 45. Feild l. 3. cap 29. p. 138. Couell Exa pag. 114. primitiue Church that the Apostles so deliuered it by tradition all Churches so obserued it and it was heresie to deny it Their words be The sacrifice of the altar and vnbloody sacrifice were vsed in the primitiue Church The primatiue Church did offer sacrifice at the altar for the deade sacrifice for the deade was a tradition of the Apostles and the auncient Fathers Aerius condemned the custome of the Church in naming the deade at the altar and offeringe the sacrifice of Eucharist from them and for this his rash and inconsiderate boldenesse and presumption in condemninge the vniuersall Church of Christ he was iustly condemned Their whole congregation Kinge Iames
for the rest vntill I come to them in the Articles followinge He had personally seene our Sauiour was an eyewitnesse of his resurrection had written vnto visited was instructed and confirmed in Christian Religion both by the words and writinge of the blessed Virgin Mary Mother of Christ Hee was disciple to Sainct Ihon the Euangelist disciple and immediate Successor of Sainct Peter the Apostle at Antioch consecrated there Bishop by him as Sainct Chrysostome Patriarke there Sainct Felix Pope of Rome and Theodoret testifie S. Ignatius dextera Petri ordinatus Episcopus Ecclesiae Antiochenae per magni Petri dexteram Pontificatum suscepit And so consecrated Bishop was taught himselfe and taught others before either the Ghospels or other parts of the new Testament were written Hee liued longe Patriarke of Antioch the cheifâ— and Apostolike See of the Greeke Church he dieâ— a blessed Martyr at Rome the greatest of aâ— Churches he ioyned in Religion with the most renowned Churches and Prelates Apostles and others of the Christian world as the very Titles oâ— his extant epistles to the Romans Philippians Ephesians Smyrnians Philadelphians Magnesianâ— Trallians and others To Sainct Ihon the Apostlâ— Sainct Policarpe with others most famous amongâ— Christians and all auncient writers Sainct Hierome Eusebius Ireneus make him a most gloriouâ— learned man and Sainct Eusebius testifieth that hâ— Euseb l. 3. hist cap. 32. Euseb hist l 3. c. 33. Hieron l. de Scriptor in S. Ignat. Gildas epist de excid conquest Britan wrote a particular worke of the Apostles traditioÌ„â— But those few and short Epistles which he wrote receaued as all Greekes Latines and amonge ouâ— primatiue Britans the most auncient historian S Gildas is an ample witnesse will sufficiently prouâ— vnto vs. That very many things euen necessary iâ— Christian Religion and to saluation in our Protestants Iudgment and in their opinion not containeâ— in Scripture were then taught practised and generally receaued in the Church of Christ in the Apostles time Concerninge the Church of Rome hâ— thus stileth it misericordiam in magnificentia altissimâ— S. Ignatius epist ad Romanos in initio Dei Patris Iesu Christi vnigeniti filij Ecclesia sanctificata illuminata per voluntatem Dei qui seâ—â— omnia quae pâ—rtinent ad fidem charitatem Iesu Christi Dei Saluatoris nostri quae in Loco Romanae regionis Deo digna decentissima beatificanda laudandâ— digna qua quis potiatur castissima eximiae charitatiâ— Christi Patris nomine fruâ—ns spiriâ—uque plena Thâ— Rulinge Roman Church sanctified Illuminated worthâ— of God most decent blessed to be praised worthy to bâ— attained vnto most chaste of excellent charity enioyinge â—he name of Christ and his Father and full of the holy Ghost With other Titles of dignity and priuiledge more then he giueth to any or all those principall Churches of Greece to which he wrote and as greate and ample as any learned Catholike now â—eeldeth to the Church of Rome at this time or â—eretofore since then Hee remembreth the same Ecclesiasticall Orders in the Church then which Catholiks now and euer since obserue as in the Church of Antioch founded by Sainct Peter and â—ainct Paul and their tradition there Pauli Petri â—istis discipuli ne perdatis depositum Hee himselfe was there Bishop besides whome it had Preists â—eacons Subdeacons Exorcists Readers Ianiâ—rs Saluto sanctum Presbyterorum Collegium saluto Epist ad Antiochen â—acros Diaconos Saluto Hypodiaconos Lectores Ianitoâ—s Exorcistas And him that was to be Bishop after â—is martyrdome as it was reuealed vnto him optaâ—le illud nomen eius quem vidâ—o in spiritu locuÌ„ meum â—nere vbi Christum nactus fuero Hee giueth them â—e same honor preeminence worth office and digâ—ty which the Church of Rome now yeeldeth to â—em All must honor and obey the Bishops Omnes â—piscopum sequimini vt Christus Patrem Kings and Epistol ad Symrnen â—ulers must be ruled by him being greatest in the â—hurch Honora Deum vt omnium Authorem Doâ—inum Episcopum verò vt Principem Sacerdotum â—iaginem Dei reserentem Dei quidem propter princiâ—tum Christi vero propter Sacerdotium Honorare â—ortet Regem nec enim Rege quisquam praestanâ—r aut quisquam similis ei in rebus creatis nec Episâ—o qui Deo consecratus est pro totius mundi salute â—icquam maius in Ecclesia Nec inter principes quisquam similis Regi qui in pace optimis legibus subditos moderatur Qui honorat Episcopum à Deo honorabitur sicut qui ignominia afficit illum à Deo punietur Sâ— enim Iure censebitur paena dignus qui aduer sus Regeâ— insurgit vt qui violet bonas legum constitutioneâ— quanto put at is grauiori subiacebit supplicio qui sine Episcopo aliquid egerit concordiam rumpens decentâ— rerum ordinem confundens Sacerdotium enim est oâ—nium bonorum quae in hominibus sunt Apex qui aâ—uersus illud furit non hominem ignominia afficit sâ— Deum Christum Iesum primogenitum Laici Diâ— conis subijciantur Diacom Presbyteris Presbyteri Epicopo Episcopus Christo. Principes subditi estote Caesaâ—milites Epist ad Philadelphienses principibus Diaconi Presbyteris Presbyteri vâ— Diacom at que omnis clerus simul cum omni populo militibus at que principibus sed Cesare obediant Epicopo Episcopus vero Christo sicut Patri Christus â— vnit as per omnia seruatur Where wee plainely sâ— there was no Princes supremacy in spirituall thinâ— in those happy times but Princes kings and Emâ—rors as those of the cleargy and all others were sâ—iect and ought obedience to the Bishop and preihood was the highest and most honorable dignâ— in the world And the honor which was due Kings themselues was inferior to that of Bishoâ— Ego dico honorate Deum vt authorem omnium â—minum Epistol ad Smyren Episcopum autem tanquam Principem Saâ—dotum Imaginem Dei ferentem principatum quiâ— secundum Deum Sacerdotium vero secuÌ„dum Christâ— post hunc honorare oportâ—t etiam Regem Nâ—mo eâ—potior est Deo neque similis illi neque Episcopo honâ—bilior in Ecclesia Sacerdotium Deo gerenti pro muâ— salute neque Regi quis similis in exercitu pacem neuolentiam omnibus principibus cogitanti Where giueth an vnanswerable reason of the preeminence of Episcopall dignity before the Regall though in good Kinge because this ruleth onely in martiall â—nd temporall affaires the Bishop in spirituall the Church of God his howse and Kingdome And he â—hargeth all without exception to be subiect not â—nely to the Bishop but to Preists and Deacons â—uen vnder paine of eternall damnation Exitimini S. Ignatius epist ad Ephesios â—ubiecti esse Episcopo Presbyteris Diaconis qui â—im his obedit obedit Christo qui hos constituit Qui verò his reluctatur
reluctatur Christo Iesu qui autem â—on obedit filio non videbit vitam sed ira Dei manet â—uper eum Praefractus enim contentiosus superbus â—t qui non obtemperat praestantioribus And by that â—eading which the Canon law vseth euen Princes â—nd all not obeying their Bishops are excluded both â—rom the society of the faithfull on earth and the Kingdome of heauen Si vobis Episcopi non obedieint S. Ignat. citat C. Si autem 11. quaest 3. Iacob Simanchal dedignitare Episcopali omnes clerici omnesque Principes at que reliqui pouli non solum infames sed etiam extorres à Regno â—ei consortio fidelium ac à limitibus sanctae Eccleâ—ae alieni erunt eorum est enim vobis obedire vt Deo â—ius legatione fungimini And he plainely confineth bedience to temporall Princes that it be not with reiudice of the spirituall and danger of the soule â—aesari subiecti estote in ijs in quibus subdi nullum aniâ—ae S. Ignat. Epist ad Antioc periculum est And saith plainely that a Bishop is â—boue all other principality and power Quid aliud I. Ignat. Epist ad Trallia â— Episcopus quà m is qui omni Principatu potestate â—uperior est And to expresse the lamentable estate â—f them which want true Bishops Preists and â—eacons concludeth there neither is nor can be â—y true Church nor communion of Saints withâ—ut them Sine his Ecclesia electa non est nulla sine his Sanctorum congregatio nulla Sanctorum collectio Anâ— setteth downe their holy functions and offices to bâ— such that noe Protestants can possibly clayme tâ— haue either Bishop Preist DeacoÌ„ or other Cleargâ— man amonge them Sine Episcopo nec Presbyter nâ— Epist ad Magnesian ad Philadelph Epist ad Heronem Diaconus nâ—c Laicus quicquam facit The Bishopâ— saith he doe baptize offer sacrifice giue orders â— vse Imposition of hands Baptizant sacrificaÌ„t eliguâ— ordinant manus imponunt Nothing is to be done â— the Church without their allowaÌ„ce no Sacrameâ— ministred he is dispenser of all spirituall busines â— Epist ad Smyrn is not lawfull for the Preists without his approbâ—tion to baptize to offer to sacrifice to say Massâ— Sine Episcopo nemo quicquam faciat eorum quae ad Eâ—clesiam spectant Rata Eucharistia habeatur illa qâ— sub Episcopo fuerit vel cui ipse concesserit Non liâ— sine Episcopo baptizare neque offerre neque sacrificiuâ— immolare neque dochen celebrare others reade nâ— que Missas celebrare which is sufficiently expressâ— and approued in offerre and sacrificium immolaâ— before The Bishops did consecrate Virgins anâ— Mariages made by their warrant Si quis potest in câ—stitate Epist ad Polycarp permanere ad honorem carnis Dominicae viâ— iactantiam si idipsum statuatur sine Episcopo câ— ruptum est Dâ—cet vero vt ducentes vxores nâ—bentes cum Episcopi arbitrio coniungantur The Preisâ— Epist ad Smyrn ad Heronem besides their preaching and ministring of Sacrâ—ments did offer sacrifice and say Masse as is befoâ— expressed And the Deacons ministred vnto the â—shops and Preists in their holy sacrifice Diaconâ— Sacerdotum minister Sacerdotes sacrificant And wâ—tinge to Sainct Heron a Deacon of the Church â— Antioch hauing immediately spoken before hoâ— the Preists did offer sacrifice he saith that he dâ— â—inister to them in the holy Sacrifice as Sainct Stephen did to Sainct Iames the Apostle Preists â— Hierusalem prouing that they there said Masse â—s the Preists of Antioch and other Churches did â—uillis ministras vt Sanctus ille Stephanus Iacobo â—esbyteris qui erant Hierosolimis And in an other eâ—stle saith plainely that DeacoÌ„s ought to doe such â—ty in those misteries to Preists as Sainct Steâ—en Epistol ad Trallian did to Sainct Iames Sainct Timothy and S. â—ucius to Sainct Paul Sainct Anacletus and Sainct â—lement to Sainct Peter Purum inculpatum miâ—sterium illis exhibent vt S. Stephanus Beato Iacobo â—motheus Linus Paulo Anacletus Clemens â—ero And expresseth this their office in these plaine â—mes Oportet Diaconis mysterioâ—um Christi per omnia â—cere nec enim ciborum poâ—uâ—m ministri sunt sed â—clesiae Dei administratores The Geeke readinge â—eifely signifieth ministring in the holy sacrifice of â—asse and so expresseth it selfe in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He reâ—embreth both altar and sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as plaine termes as any present writers of â—e Roman Church now doth and to manifest he â—h not meane such acts as Protestants terme saâ—fice and are so many as the different kindes of â—otion but onely the externall common saâ—fice he saith there is but one sacrifice and this saâ—ice the onely flesh and blood of Christ Vna est Epistol ad Philadelp â— Christi Iesu Domini nostri vnus illius sanguis qui â— nobis effâ—sus est vnus panis omnibus confractus â—us calix qui omnibus distributus est vnum altare â—â— Ecclesiae The prayer and words of a Preists are Epistol ad Ephes â—uch force that they place Christ among vs. Vâ—s siue alterius precatio taÌ„â—â—irum virium est vt Christumâ—nter illos statuat It is a preparatiue of eterniâ— a preseruatiue against death procuring life in Gâ— and a medicine expelling all euill Pharmacum â— mortalitatis mortis antidotum vitamque in Deo câ—cilians Epis ad Rom. per Iâ—sum Christum medicamentum oâ— expellens mala The breade or foode of God heauâ—ly breade the flesh of Christ the sonne of God â— Ignat. apud Theodoret. Dialog 3. blood of Christ Panis Dei panis caelestis qui est â— Christi filij Dei potus sanguis illius The Euchaâ— which is the flesh of our Sauiour which suffâ— for our sinnes which his Father raised againe â— charistia est caro Saluatoris quae pro peccatis nâ—â— passa est quam pater sua benignitate suscitauit Tâ— holy sacrificing Bishops and Preists and Deaâ— ministring vnto them in those sacred misteriâ— they were farre from the pretended Protesâ— cleargy which haue to their vttermost endeaâ— euer afflicted such holy Functions especiallâ— England with most bitter edicts and persecutiâ— and the sacred Priests of that for that onely â—fession with most barbarous and cruell dâ—athes seing by the most constant Testimony and praâ— of this blessed Apostolike age no true Church â— or could be without them no Protestant comâ— or congregation all of them wantinge such â— consecrated Bishops Preists and Ecclesiasâ— persons and Professors can possibly haue the â— and Title of a true Church and religion And â— tending as they doe that these sacrificing holâ—ders without which no true Church can be aâ— contained in Scripture They must needs â— They were deliuered vnto the Church and â— Church well founded in these so essentiall thâ— by Tradition
to Christâ— resurrection as the cheifest of all dayes Post Sabbatum Epistol ad Magnesianos epist ad Trallian omnis Christi amator Dominicum celebret diem resurrectioni consecratam Dominicae Reginam principem omnium dierum in qua vita nostra exorta est per Christum mors deuicta as all Christians now also doe The feast of Easter was also chauÌ„ged with other solemnities and they were accompted as cursed persecutors of Christ and his Apostles which obserued otherwise or kept any festiuity oâ— the Iewes although before commaunded in Scriptures Si quis cum Iudaeis celebrat Pascha aut Symbolâ— Epist ad Philadelphenses festiuitatis corum recipit particeps est eorum qui Dominum occiderunt Apostolos eius He proueth plainely that both the principall feasts and fasts also oâ— the Church as Lent and others were then in vse by this authority of Tradition Festiuitates ne dehonestetis Epistol ad Philippen quadragesimale iciunium ne spernatis contineâ— enim imitationem conuersationis Dominicae Post Passionis Doâ—â—â—iâ—ae hebdomadam ieiunare quartis sextis 〈…〉 negligatis Si quiâ— Dominicam diem ieiunarit â—ic Christi interfector est He often there remembreth the perpetuall virginity of the Blessed Virgin Mâ—ry Mariae Virginitas admitanduâ— ille partus Virginem esse quae parit The forme and manner of offering the holy Sacrifice of Christs body and blood of consecrating Bishops Preists and other Clergy men of ministringe so many Sacraments as he hath remembred the publike Church seruice to which he bindeth all the order of receauing peniâ—ents the custome and limitation of their vsed fâ—sts and whatsoeuer almost appertaining to the holy vse and exercise of Christian Religion in that Apostolike age was knowne and practized by this blessed disciple and all Apostolike men which was deliuered and vsed onely by tradition and so descended to later ages and posterities no Scripture prescribing Christians any such requisite instruction in so necessary and essentiall parts of Religion or the true practise and profession thereof to which all true Christians vnder paine and daunger of euerlasting damnation were bound And as Sainct Ignatius so also testifie the other holy and Apostolike writers of this age as I shall most clearely proue and cite them in euery particular article questioned by these Teachers For this present it will be more then needfull to remember what they write hereof in generall termes Sainct Denis the Areopagite conuerted by Sainct Paul the Apostle writinge of Christian necessary doctrines saith plainely that the Apostles deliuered some of them by tradition onely without writinge as they did some by writinge partim scriptis partim non scriptis suis institutionibus ex Sacrosanctis legibâ— Dionysius Areopag l. Eccles Hierarc c. 1. nobis tradiderunt And proueth that in this Apostolike time the ChristiaÌ„ mysteries were neither communicated by writing nor word for their greate reuerence but to holy and perfect Christians Vide â—â— Sancta Sanctorum enunties sed reuereberis ea patius quae occulti Dei sunt cognitiâ—ne mentis â—nimi â— honore habebis ac preteo ita tamen vt ea minus perfectis non tradas cum ijs folis qui Sancti erunt cuâ— Sancta illustratione pro sacrarum rerum dignitate communices And setteth downe expressely That thâ— Apostolike Church then did not permit Cateâ—hâ—mens Energumens or penitents to be present at the the holy misteries Catechumenâ—s Energâ—menos Cap. 5. quique in poenitentia sunt Sanctae Hiererchiae mos paâ—itur quidem audire sacram psalmorum modulationem diuinamque sacrarum Scripturarum recitationem aâ— sacra autem operae quae deinceps sequuntur at que mysteria spectanda non eos comiocat sed perfectos oculâ—â— eorum qui digni sunt And testifieth what greate Cap. care the Christians then had to conceale their ceremonies Sainct Timothy also as this holy writer proueth Dionys supr c. 1. S. Dionys l. de diuin nomin cap. 3. Clem. Rom. ep 1. 2. 3 4. 5. l Recog l. coÌ„stitut Apost Chris hom 49. in Matth. Euseb histor Eccl. Cedren Nicephor Callist hist l. 2. Epiphan in panar Ruffin praef in Clem. Bed in cap. S. Luc. Freculp Lerouien Chron. lib. 2. Synod Sext. in Trullo Ruffin praef translat oper S. Clement S. Proclus Patriarch Constant l. de tradit diuinae Liturg Nichol. Episcopus Methonen l. de vero Christi corp in Eucharist Marcus Ephes l. de corpore sang Christi Bessar l. de Sacr. Eucharist Manuscript Gallic antiq an D. in S. Clem. Manuscript Brit. antiquis Protest CollectioÌ„ of priuate prayers An. 1627. p. 147. 125. 107. 87. 35. Mat. Park antiquit Brit. pag. 47. was of this opinion and practise S. Hieroth eus also Tutor to Sainct Denis did write a booke of Christians holy traditions Hierotheus clarissimâ—s praeeeptor noster elementa Theologica magnacâ—m laâ—de collegerit And this before S. Denis write The Apostolike Traditions collected together and committed to writinge by Sainct Clement Successor to Sainct Peter at Rome as both he himselfe with other auncient and approued Authors Greeke and Latine and generall councels witnesse are so many that a short volume containeth them â—ot yet in all things condemne Protestant Reliâ—ioÌ„ not approuing it in any one Article wherein it â—ifferreth from Catholiks and the doctrine of the â—resent Roman Church as will be made euident â— the particular articles hereafter manifestly â—nowne and confessed by Ruffinus his translation â—nd testimony to haue bene then and from the beginninge contained in his workes and aggreable â—oth with the Apostolike doctrine of this age and â—ther confessed vnspotted times after as in the â—ourth hundred yeare of Christ wherein Ruffinus â—ued the Church of Rome at this time wherein â—ee now liue I will onely in this place exemplifie â— the publike liturgy Masse or Church sacrifice puâ—lished by him vnto the Church of Christ Greeks â—atines French and our old brittesh antiquities our Protestants theÌ„selues confesse That as Peter â—t Antioch S. Marke at Alexandria Sainct Iohn â—nd S. Andrew in Asia So Sainct Clement wrote â—nd published a forme of Masse and generally all Churches embraced it Omne sque vniuersae Ecâ—esiae vbicumque sint per eam quam Sanctus Cleâ—ens conscripsit liturgiam tradiderunt In this so old â— vniuersall so approued wee finde protection of â—e Angels Angelorum tutelas honor to all Saincts â—atriarks Prophets Apostles Martyrs Confesâ—ors c. Sanctis Patriarchis Prophetis Iustis Apoâ—olis Martyribus Confessoribus Sanctorum martyrum â—emoriam colamus Prayer for the faithfull deceased â—roijs qui in fide quieuerunt oremus The Ecclesiaâ—icall orders which I haue before remembred from â—ainct Ignatius That the holy sacrifice was offered â—r all Seruants of God Offerimus tibi pro omnibus â—ui à saeculo placuerunt tibi Wee finde virgins and liuers in professed chastity Pro virginibus castitâ— seruaÌ„tibus The sacrifice of
Pro requie patrum fratrum nostrorum qui ante nos dormierunt dicamus omnes toto animo Domine miserere The like hath the liturgy of Sainct Matthew Missa S. Matthaei Memento Domine omnium fidelium dormientium in signo rectae fidei quie scentium Domine Deus noster memento dormientium in recta fide quiescentium So is the Masse of Sainct Marke animabus patrum Missa S. Marci fratrum nostrorum qui antea Christi in fide obdormierunt dona requiem Domine Deus noster And relating how it was the vse to reade the cataloge of such deceased and then to pray thus for all their soules Horum omnium animabus da requiem Domine Deus â—â—ster Chrysostom Hom. 3. in c. 1. ad Philipp Hom. ad pop Anthiochen Hom. 41. in 1. Cor. cap. 15. Epiph. haer 75. Tertull. l. de coron milit c. 3. cap. 4. August Enchirid c. 100. de ciuit Dei l. 21. c. 24. l. de cur pro mart de verbis Apostoli serm 32. Isod l. 1. de offic Eccl. c. 18. Amal l. 1 c. 27. Epiphan l. de haeres c 53. Philastr l. de haer Middlet Papistom pa. 49. 137. 138. 47. 64. 45. 46. 51. feild l. 3. c. 29. p. 138. Couel Exam. p. 114. Middl. supr pag. 51. Morton Apol part 1. p. 329. Caluin apud eund ib. Perkins problemat pag. 178. in sanctis tuis tabernaculis inregno tuo largiens eis promissionum tuarum bona quae oculus non vidit auris non audiuit in cor hominis non ascenderunt quae praeparasti Deus diligeÌ„tibus sanctum nomen tuum eorum inquam animabus dona requiem easque regno caelorum dignare All other auncient publike liturgies and Masses of all natioÌ„s agree herein The best learned Fathers both of the Greeke and Latine Church doe assure vs it was a tradition of the Apostles and receaued and practised in the whole Church Ab Apostolis sancitum est vt in celebratione venerandorum mysteriorum memoria fiat eorum qui hinc decesserunt Qui ante nostestes fuerunt habentes ante nos traditionem â—â— Ecclesia quique etiam à patribus suis traditum acceperunt quemadmodum etiam hi a suis patribus didicerunt Pro peccatoribus facimus memoriam pro peccatoribus misericordiam Dei implorantes Ecclesia necessariò hoc perficit traditione à patribus accepta Quis autem poterit statutum matris dissoluere aut legem patris Sacrificium pro defunctorum fidelium requie offerre vel pro eis orare quia pertotum hoc orbem custoditur credimus quod ab ipsistraditum sit hoc enim vbique Catholicatenet Ecclesia This was so generally receaued and confessed doctrine practised in all times and places That vntill Aërius the heretike in the dayes of Constantine no man denied it and he for his singular deniall thereof was and is condemned of heresie with all his followers This is a truth so euident that our Protestant writers doe with their publike warranâ— thus acknowledge it The primatiue Church did offeâ— sacrifice at the altar for the deade Sacrifice for the deadâ— was a tradition of the Apostles and the auncient Fathere Sainct Chrysostome taught it to be the Apostles ordinance to pray for the deade Aerius condemned the custome of the Church in naming the deade at the altare and offering the sacrifice of Eucharist for them and for this his rash and inconsiderate boldnesse and presumption in condemning the vniuersall Church of Christ he was iustly condemned In the Masses or liturgies of Basile Chrysostome and Epiphanius the deade were prayed for Ipsi veteres preces fundebant pro defunctis The â—â—ncient Fathers powred out their prayers for the deade Dionysius the Areopagite Sainct Paules scholler â—aught that sinnes are purged in purgatory In purgatorio expiari peccata The prayer made for the departed doth beseech the diuine Clemency to forgiue the party deceased all sinnes committed by humane infirmity Oratio illa precatur diuinam clementiam vt cuncta dimittat per infirmitatem humanam admissa peccata defuncto If wee should giue any respect to the Iewes Mahometans and Coccius tom 2. l. 7. artic 5. and such to make this a receaued opinion of all the world they euer held hold and practise prayer and such workes for the deade Now wee need not doubt but this so publike and common truth was also brought into Britaine and here practized and taught by our first Fathers in Religion Whosoeuer they were the Apostles or their disciples from Hierusalem Rome or what Apostolike place else they held professed and taught the Apostles doctrine and tradition and vsed their liturgies if from Hierusalem that of S. Iames where the deade are so often prayed for and the sacrifice of Masse offered for them And where there was a particular Church in the first dayes of Christianity as S. Bede from antiquity sequens veterâ—â—â— Bed libel de locis Sanctis Arnulphus Adama ib. l. 5. hist Eccl. monumenta with others assureth vs in quasuper altare pro defunctis sacrificium solet fieri positis interiâ— in platea corporibus in which Church sacrifice was vsed to be offered for the deade their bodies in the meane time remaining in the streete But because I haue inuincibly proued in my Ecclesiasticall history and it is not to be denied but our conuersion was by S. Peter his Church of Rome wee must Manuscript antiq princip stores needs say with our old Brittish manuscript written in the Britains time that his Masse and the Masse of S. Marke his Scholler came into these parts and were vsed here And no man Protestant or other finding yet that the prayer in the Romane Masse was added by any Memento Dominc famulorum famularumque Missa S. Petri in Canone tuarum qui nos praecesserunt cum sigm fidâ—i dormiunt in somno pacis Ipsis Dominc omnibus in Christo quiescentibus locum refrigerij locis pacis vt indulgeas deprecamur and the Masse of S. Marke being so manifest as before for this religious doctrine and practise wee must needs say this was the profession and custome of our Christian Britans from their first instruction in the faith of Christ To this old monuments of our most auncient and renowned Church of Glastenbury giueample testimony when assuring vs that thousands of Brittish Christians millia dormientium were Antiquit. glast buried there aboue a thousand yeares since they giue these reasons of the religious desires of good people to be buried there quia omnibus hic sepultis per Sanctorum inibi requiescentium preces merita creditur magna peccatorum remissio à Domino concessa Propter Missas alias orationes quae quotidie pro eis dicuntur because those that were buried there had great pardon by the merits of the Saincts and their pâ—â—iers resting there and the Masses and prayers there dayly offered for the dead there
the other containing the Image of Christ and his 12. Apostles and was there worshipped in the Church Aliud quoque aliquanto maius linteum in Dorothaeus Synop. de vita morte propheâ—arum in Ierem. Ecclesia illa veneratur quod fertur à Sancta Maria contentum duodecim Apostolorum ipsius Domini continens Imagines vno latere rubro altero viridi S. Dorotheus writeth that Ieremy the Prophet prophesying of the coming of Christ gaue this for a certaine token and signe to know the time because all people then should worship the crosse Signum aduentus ipsius erâ—t â—obis quando vniuersae Pallad hist laus in vit Apollinis Soâ— hist Eccl. l. 5. c. 20. Cassio l. 6. c. 42. Niceph. l. 10. c. 31. Guliel Eisengren centen 1. part 1. distinct 3. Volater câ—mmen l. 13. Pet. de Natal l. 3. c. 228. gentes lignum adorabunt And gaue an other signe as certaine and notorious as the other to the Preists of Egypt where he prophesied that when the Messias should be borne of a Virgin and ly in a manger all their Idols should be broken and fall downe which the Prophet Esay also thus foretold mouebuntur simulachrae Aegypti à facie eius Which all writers Greeke and Latine Catholiks and Protestants confesse and proue to haue beene â—ffected when Christ newly borne with his mother fledde into Egypt the Idols of that nation most Idolatrous then fallinge downe And to make euident euen to blinded men that Christian Images be not idols or forbidden but allowed and to be reuerenced at that very time when the idols were thus miraculously destroyed the holy Prophet both appointed the Egyptians to make Christian Images namely of Christ and his blessed mother and reuerence Dorothaeus supr them which they did And this was both publikly and by all practized and by their King as authentically examined and approued Ieremias signum dedit Sacerdotibus Aegyptiacis quòd oporteat simulachra eorum concuti decidere per seruatorem puerum ex virgine nasciturum in praesepi iaciturum propterea etiam nunc virginem in lecto Infantem in praesepio collocant adorant Et cum causam olim Ptolomaeus Rex percontaretur responderunt mysterium esse ipsis a maioribus traditum quod illi a sancto Propheta acceperint SuetoÌ„ in Aug. lactant firm Aug. l. de inuitat Mart. Polon chron in Augusto Ran. Highed hist l. 4. c 2. 3. Herâ—â— Schedel aetat 5. fol. 93. Speed Theater of greate Brit. l. 6. Annal. Eccles Chart. in Gallia Francisc Belleforest Cosmog l. 2. p. 303. in Iud. v. druid alij This was likewise reuealed to Augustus the Emperour by the apparition of a Virgin with a child in her armes from heauen And he fell downe and worshipped the Image or apparition And is commended for it by all writers Apertum est coelum nimius splendor irruit supereum vidit in coelo pulcherrimam virginem stantem super altare puerum tenentem in brachijs Et miratus est nimis vocem dicentem audiuit Haec ara filij Dei est Qui statim proijciens se in terram adorauit This was the doctrine and practise of the Druides of this Kingdome aâ—d Fraunce whome our Protestants merueylouslie commend vnto vs for hauing a Prophesie among them that the Sauiour of the world should be borne of a virgin they erected Churches Images vnto theÌ„ namely at Charters in FrauÌ„ce Where their Prince and they both founded such a Church with an Image of the blessed virgin with Christ in her armes and worshipped it as the auncient tradition and Annals of that Church with others proue The Image or signe of the Crosse is not so resembling representatiue of Christ or his PassioÌ„ as the Images of Christ and his Saincts be of them especially that being a common Instrument of death in the greate Romane Empire at the death of Christ And yet in honour of Christ suffering death and râ—deeming the world by his passion vpon a Crosse The signe â—nd Image thereof was presently after his death euen by his Apostles disciples and first Christians in this age had and vsed with greate reuerence and honour I may be more breife in this matter seeing our Protestants by their greatest euen regall authority haue thus declared The signe King Iames and his B. B. confer at Hampt Couel ag Burg. p. 139. 124. 125. Communion Booke Tit. publike Baptisme of the Crosse is an Apostolicall constitution and Tradition And so they vse in their publike practicall communion booke at the baptisme of euery child thus prescribing for a rule and law The Preist shall make a Crosse vpon the childes forchead saying wee receaue this child into the congregation of Christs flocke and doe signe him with the signe of the Crosse in token that hereafter â—e shall not be ashamed to confesse the faith of Christ crucified and manfully to sight vnder his banner against sinne the world and the deuill and to continue Christs faithfull seruant vnto his lines end Amen Therefore if by so greate a Protestant warrant and profession the signe of the Crosse is so honorable that it is an Apostolicall constitution binding and commaunding all an Apostolicall tradition to be religiously kept and obserued of all so honorable and necessary a profession confession and testimony of our faith and Religion neuer to be denied that when wee were infants and could not doe this of our selues it was and ought to be performed by others for vs as our whole faith was so professed for vs in our baptisme much more ought all Christians coming to yeares of Iudgment and discretion performe those holy bondes and duties by themselues And that our Protestants need not feare they haue herein donne or graunted too much they shall heare the Apostolike men of this age from whom they haue in some sorte borrowed this their doctrine practise and confession deliuer the Apostolike doctrine vse custome farre more plainely amply and honorably in this busines The old Anonymus writer of the Apostles liues Fredic Nausea ep Vienn Prooemen in vit Apostol Anonym antiq in vit S. Thomae Apost Idem in vit S. Bartholomaei published by the learned Bishop Fredericus of Vienna allmost an hundred yeares since and then the exemplar exceeding old characteribus plusque vetustis inscriptum writeth that Sainct Thaddeus cured Kâ—ng Abgarus with the signe of the Crosse imposito Regi crucis signaculo ab omni eum languore sanauit An holy Angell engraued in square stones foure Crosses in euery corner of the Church one per quatuor angulos circumuolans digito sâ—â— in quadrâ—tis saxâ—s sculpsit signum crucis And gaue Charge to make the signe of the Crosse on their foreheads Quale signum ego sculpsi in his saxis tale vos digitâ— Id. in vit S. Ioan. Apost vestro facite in frontibus vestris omnia mala â—â—gient a vobis Sainct
at all THE XII CHAPTER The 24. article Likewise examined and condemned by this first Apostolike age and writers therein THe 24. article is this It is a thing plainely repugnant to the word of God and the custome of the primatiue Church to haue publike prayer in the Church or to minister the Sacraments in a tongue not vnderstood of the people What is agreable or repugnant to the word of God the Church of God as those Protestants haue confessed before is the best witnesse and interpreter and of necessity it must needs be so in such things as be graunted to be agreable or repugnant vnto both as this question is The word of God extendeth both to that which is written in Scriptures and the vnwritten preserued in the Church without such canonicall writing otherwise which is vnpossible God might be contrary to himselfe and his word contrary to his word which is blasphemous to say or write And in this question of the publike Church seruice finding no prescript forme order or office nor of what language or tongue it is to be vsed in the written word of God wee must needs resorte to vnwritten tradition and the custome of the primatiue Church to finde it forth And wee finde in all the publike offices of the Church in this age ascribed to S. Peter S. Andrew S. Matthew and S. Iames Apostles to S. Marke Euangelist S. Clement successour to S. Peter at Rome and whosoeuer in antiquities is taken to be Authour or composer of any liturgy Masse or publike seruice or forme of prayers in the Church in this time they were all first penned and after practised in all places wheresoeuer they were vsed in the learned common languages and no where in any barbarous or vulgar tongue of any particular Prouince or Contry All histories their oldest manuscripts and generally receaued tradition witnesse they were in the Greeke or Latine tongue This is so manifestly Doue persuas p. 23. 24. c. oâ— prayer true that our Protestant writers do thus confesse it vntill of late since Protestant Religion began through out the west part of the world publike prayers were in Latine in the east part in Greeke euen among Edw. Sands Relation of Relig. c. 53. or 54. those nations to whom the languages were no mother tongues Thus one of their Bishops with publike allowance Their first Protestant Archbishop Matthew Mat. Parker Antiq. Brit. in Aug. c. 17. p. 47. Parker writeth that the publike Church seruice named Masse Missa dicta did continue 200. yeares and more from Christs institution à Christi primo â—â—stituto vntill Pope Zepherine the 16. Pope did change it to a better matter and forme Donec eam Zepherinus 16. Romanus Pontifex quorundam suasioâ—ibus ad pulchriorem materiam formamque mutare voâ—uit And this Masse was the same which sainct â—ames vsed at Hierusalem and sainct Peter in the â—asterne Contries And when this man and other Protestants come to set downe what change S. Zepherine Pope made in the holy Masse it was â—ot to change it into a Vulgare tongue but he a Roman Zepherinus Romanus kept it still vnchanged in the Latine tongue as all his predecessours had Damas Pont. in Zepherino Magdeburg in eod Rober. Barns in vit Pontif. Rom. in eod Bal. l. 1. act Pontific Rom. in Zepherino Robert Barnes alij in Alexandro Sixto Telesphoro done before in the west and Latine Church onely he tooke away wodden chalices vsed then in some places ordaining better and in this all writers Catholikes and Protestants agree Vitreos calices pro ligneis ordinauit And wheresoeuer there was any thing changed or added in the Masse it was as these men confesse euer done in the Latine tongue Alexander Romanus ad Adriani tempora peruenit Iâ— Missa pridiè quam pateretur vsque ad haec verba HOC EST CORPVS MEVM addidit ad memoriaÌ„ passionis Christi inculcandaÌ„ Sixtus Romanus vt SANCTVS in coÌ„munione Eucharistiae ter caneretur ordinauit Telesphorus Graecus GLORIA IN EXCELSIS DEO esse in Missa caneâ—dum praecepit These be all the additions changes they finde in the holy Masse before S. Zepherines time before which S. Eleutherius Pope had publikely sent it into Britaine and S. Lucius our King here publikely receaued it and all those additionâ— were taken out of Scripture not then translated into any vulgar vnlearned language So they prouâ— of all additions after all euer made in the Latine tongue except some very few in the Hebrew anâ— Greeke in the whole Latine Church And this iâ— vnquestionably conuinced out of the publike offices of he Church of Christ whether the Sacrificâ— of Masse or the rest Matins Laudes houres euen songe compline or whatsoeuer to be termed publike prayer of the Church for the farre greateâ— part of all these consisteth of the holy psalmes anâ— other parts of Scripture all bookes thereof publikely reade euery day and the psames euery weekâ— yet none of these were in any vulgar tongue in thâ— age nor many after this time The rest which is contained in the Catholike Church Creeds Prefaces Hymnes Antiphons or â—hat else amont not vnto the tenth part of what is taken from Scriptures and yet these were deliuerâ—d to the Church in learned toÌ„gues in them composed and not in other Wee are assured by Scriptures and good histories that the Apostles 72. disâ—â—ples and other holy Cleargy men in this first age preached in all nations they prayed and had publike prayers in many contries and in them founded Churches and must needs leaue some forme of such publike seruice for them they conuerted But wee are assured againe both by Scriptures and such antiquities that they all had not the guift of tongues numquid omnes linguis loquuntur and sainct 1. Cor. 12. Paul reckoneth it for a singular guist and priuiledge in himselfe to speake in all languages gratias 1. Cor. 14. Godwin Conuers c. 3. p. 36. Io. Leland in commentar Ant. Brit. v. Britanniae Io. Caius hist Cantabr p. 19. ago Deo quod omnium vestrum linguis loquor And our Protestants themselues with other antiquaries â—onfesse that these renowned men did preach in many places by interpretours and diuers Barbarous nations where they preached had then no vse of letters to write any thing at all in their owne laÌ„guage much lesse formes and offices of publike prayers which were and of necessity to be vsed in all Churches and by all Preists And in this condition was this Kingdome of Britaine all Gallia now Fraunce and other parts where the Druydes ruled not vsing letters and writing because all nations were then accompted and called by the Romans Barbarous in that and such vnciuill respects Some write the Greeke letters were vsed in Gallia but if it were so they were by the same authority very vnperfect many added afterward to bringe that writing to perfection and no history mentioneth that euer any forme of publike prayer or
and the most holy Sacrament of the altar Now I will proue by this Apostolike age the doctrine and practise thereof that these fiue are and then were vsed and receaued for Sacraments and first of Confirmation the first ConfirmatioÌ„ a true Sacrament Clem. Rom. Constitut Apost l. 2. c. 36. which these men name and deny S. Clement testifieth this to be a Sacrament miâ—istred by Bishops with holy oyle and giuing the â—oly Ghost and grace all that these men doe or can â—equire to a Sacrament Quid dicemus de Episcopo â—r quem Dominus in ordinatione Spiritum sanctum â—obis dedit Per quem consignati estis oleo exultationis â— chrismate sapientiae per quem filij lucis facti estis per quem Dominus illuminatione vestra Episcopi manus impositionem testimonio suo comprobans in singulis vestrûm suam sacram vocem emisit This he further declareth making a SacrameÌ„t needfull to Christian Clem. Rom. epist ad IuliuÌ„ Iulian. perfectioÌ„ except necessity hindereth giuing grace that Peter and all the Apostles so taught and practised and Christ so instituted Omnibus festinandum est sine mora renasci Deo demum consignari ab Episcopo id est septiformem gratiam Spiritus sancti percipere quia incertus est vniuscuiusque exitus vitae Quum autem regeneratus fuerit per aquam postmodum septiformi spiritus gratia ab Episcopo vt memoratum est confirmatus quia aliter perfectus esse Christianus nequaquam poterit nec sedem habere inter perfectos si non necessitate sed incuria aut voluntate reman serit vt a Beato Petro accepimus vt caeteri Apostoli praecipiente Domino docuâ—runt S. Denis the Areopagite saith that they which Dion Areop l. Hierarch Eccl. cap. 4. Prope fin In contemp were baptized were brought to the Bishop to be confirmed Ducunt ad Hierarcham is virum vnguento quod maximè diuinos efficit insignit And further thus sheweth the Sacramentall power of this holy Vnction Vnguenti illa quae perficiendi vim habet perfusio eum qui initiatus est suauitate odoris fragrantem facit And plainely calleth it a Sacrament comparing it in that respect euen with the Sacrament of the altar assuring vs that was the opinion and doctrine of his Masters in Religion the Apostles Finitimum L. Eccl. Hietar c. 6. alterum Sacramentum quod praeceptores nostri vnguenti mysterium nominant Est igitur â—â— In contempl quod dixi mysterium quod nunc à nobis laudatur eiâ—s ordinis atque potestatis quae vim habet perficiendi â—â— quae Pontificem attingunt Itaque ipsum diuini praeceptores nostri vt eiusdem ordinis efficacitaâ—â—â— cuius est Synaxeos Sacramentum ijsdem saepe figuris atque imaginibus mysticisque descriptionibus ac sanctis verbis descripserunt It is the constant opinion and testimony of the Fathers that the Church of Christ receaued and ministred this Sacrament for a true and properly named Sacrament both by Scriptures and tradition So both the Latine and Greeke Fathers expound that passage and practise of the Apostles S. Peter and S. Iohn in the acts of the Apostles giuing grace to those that were baptized by others not Bishops by imposition of hands Imponâ—bant Act. c. 8. manus super illos accipiebant Spiritum sanctum And doe thereby proue that Bishops onely may minister this Sacrament Cum Philippus Diaconus esset Ephip l. 1. To. 2. Contr. haer c. 21. contra Simon Aug. lib. 15. Trin. c. 26. Hieron Dial. aduers Lucif Tom. 2. c. 4. non habebat potestatem imponendi manus vt per hoc daret Spiritum sanctum So hath S. Augustine S. Hierome others prouing this Sacrament both by Scripture and tradition of the vniuersall Church from Christs time In actibus Apostolorum scriptum est Etiam si scripturae authoritas non subesset totius orbis in hanc partem consensus instar praecepti obtineret Non abnuo hanc esse Ecclesiarum consuetudinem vt ad Ambr. c. 7. de ijs qui init mysterijs S. Basil libr. de Spirit sancto c. 27. Greg. Naz. serm in Sanctum lauachrum Ambr. in cap. 6. ad Hebr. Primas in cap 6. ad Hebr. eos qui longè in minoribus vrbibus per Presbyteros Diaconos baptizati sunt Episcopus ad inuocationem sancti Spiritus manum impositurus excurrat This S. Hierome writeth in the name of all both Catholiks and others S. Ambrose sainct Basile sainct Gregory Nazianzen and others haue the like S. Ambrose Primasius with others expound those words in the 6. chapter to the Hebrewes impositionis quoque manum in the very same sense in these words Impositionem manuum appellat per quam plenissimè creditur accipi donum Spiritus sancti quod post baptismum ad confirmationem vnitatis in Ecclesia à Pontificibus fieri solet S. Cyprian and his fellow Cypr. epist 72. Bishops in Councell speaking in the name of the Church calleth it a Sacrament as baptisme is si Sacramento vtroque nascuntur Tertullian also doth number it with the other Sacraments euer vsed in the Church and giueth both a visible externall signe holy Vnction and internall Tertull. l. de resurrect carnis Et libr. de praescript haeretic grace giuen thereby vnto it Caro abluitur vt anima emaculetur caro vngitur vt anima consecretur Caro signatur vt anima muniatur caro manus impositione adumbratur vt anima spiritu illuminetur Caro corpore sanguine Christi vescitur vt anima de Deo saginetur To come to our Primatiue Christian Britans The ChristiaÌ„ Britans of this opinion and practise Giral Cambr. descr Cambr. c. 18. cum approb Prot. Dauâ—dis powelli Theol. prof ib. Golfrid monum histor Reg. Brit. lib. 12. c. â—8 their learned old antiquary and Bishop writeth of them that from their first conuersion they held this for a Sacrament giuing grace that holy Vnction by a Bishop was vsed in it and all our first Christians in Britaine honoured and affected this Sacrament more then any other nation did Episcopalem confirmationem Chrismatis qua gratia spiritus datur inunctionem prae alia gente totus populus magno pere petit This wee may easiely learne by the example of their King Cadwalladar which went to Rome to be confirmed by the Pope there Cadwalladrus abiectis mundialibue propter Deum regnumque perpetuum venit Romam à Sergio Papa confirmatus But wee need not stand vpon particular Theod. lib. de fabul haeret Lindan Dubitant Dial. 2. prateol Elen. l 12. in Nouatianis examples when wee haue a generall graunt before that all the Britans totus populus both by old and new Catholike and Protestant historians were so deuoted to this holy Sacrament And both Theodoret and others do proue that they were onely the Nouatian heretiks which by no antiquity euer
to be made by that councell if it be truely related nothing concerneth this article onely speaking of Marriage of such men after holie Orders taken and not when they were lay men Yet that citation of Sacrates in this poynt wanteth not suspition of vntruth For the same Socrates speaking vpon his owne certaine Socrat. Hist Eccl. l. 5. cap. 21. knowledge affirmeth it was the receaued custome in Thessalia Macedonia and other parts of the Greeke Church that if a clergie man kept companie with his wife that he had married when he was a lay man he was to be degraded Ipse in Thessalia consuetudinem iuualuisse noui vt ibi qui clericus sit si cum vxore quam eum esset Laicus ducebat post quam clericus factus sit dormierit clericatu abdieatus sit eadem consuetudo etiam Thessalonicae in â—acedonia in Hellade seruatur And saith that all the renowned Preists and Bishops also in the easte absteyne from such wiues Omnes illustres presbyteri in Oriente Episcopi etiam ab vxoribus abstinent And he confesseth that the absteyning of clergie Socrat. Hist Eccl. l. 1. c. 8. supr men from theâ—â— formerly married wiues when they were lay 〈◊〉 was so religious iust and necessarie in the Iudgement of the whole generall councell that they determined to make a decree and canon thereof visum erat Episcopis legem in Ecclesiam introducere vt qui essent sacris initiati sicut Episcopi Presbiteri Diaconi cum vxoribus quas cum erant Laici in matrimonium duxissent minimè dormirent And it seemeth by the Arabike Concil Niâ— can 78. Arabico copie of that councell that this or the equiualent lawe and decree was then made si vxorem duxit adhuc vxor viuit cum eo habitat debet imponi duplex panitentia Idem seruandum de Diacono And the third of those canons of this councell which both Catholiks and Protestants commonly receaue forbiddeth all Bishops Preists Deacons Concil Nic. can 3. and clergie men to dwell with any woman but their mother sister grandmother or Aunt sister to their father or mother Nisi fortè mater aut Soror aut auia aut amita aut matertera sit And the second councell of Arles held about the same time in the dayes of S. Syluester Pope and Constantine Emperour plainely forbiddeth all cohabitation or meeting with wiues married before vnder payne of excommunication Si quis de clericis à gradu Concil Arel 2. can 3. Diaconatus in solatio suo mulierem praeter auiam matrem sororem filiam neptem vel conuersam secum vxorem habere praesumpserit à communione alienaâ— habeatur Here the wife marryed before except conuersa professing chastitie as the husband now doth is forbidden his companie and he from her and most plainely in the canon before a married man is disabled to be a Preist except promising and professing chastitie Assumi ad Sacerdotium non potest in vinculo coniugij constitutus nisifuerit promissa conuersio In this councell our Archbishop Const Magn. epist Eccles Socrat. Hist Eccl. l. 1. c. 6. of London Restitutus was present and subscribed vnto it for this Kingdome which with Fraunce where this councell was kept Spayne Italy and other contries of the west presently receaued the Nicen councell Eusebius Caesariensis present at the councell of Euseb demonst Euang. l. 1. c. 9. Nice and writing after it is plaine that married men receauing holie Orders were bounde to chastitie Oportere dicit sermo diuiuus Episcopum vnius vxoris virum esse Veruntamen eos qui sacrati sint atque in Dei ministerio cultuque occupati continere deinceps seipsos à commercio vxoris decet And S. Epiphanius also a grecian and liuing at that time and writing in that age testifieth plainely that the holie Church of God where the canons were sincerely kept did admitt none to be eyther Bishop Preist Deacon or Subdeacon but such as absteyned from their wiues if marryed before or in single and chaste life And if it was otherwise vsed in any place wheresoeuer it was an abuse this being the custome of the Church directed by the holie ghost euer from the beginning that Ecclesiasticall men married or not married should euer liue in chastitie Adhuc viuentem liberos gignentem Epiph. Haeâ— 29. in compendiar vnius vxoris virum non suscipit sancta Dei Ecclesia sed eum qui se ab vna continuit aut in viduitate vixit Diaconum Presbiterum Episcopum Hypodiaconum maximè vbi sinceri sunt Canones Ecclesiastici At dices mihi omnino in quibusdam locis adhuc liberos gignere Presbyteros Diaconos Hypodiaconos At hoc non est iuxtae Canonem sed iuxta hominum mentem quaeper tempus elanguit Nam quod decentius est id semper Ecclesia per spiritum sanctum bene disposita videns statuit apparare vt cultus diuini indistracti Deo perficerentur And he maketh this a commaundement in scripture Si populo praecipit â— Cor. 7. Sanctus Apostolus dicens vt ad tempus vacent orationi quanto magis Sacerdoti idem praecipit vt indistractus sit inquam ad vacandum secundum Deum Sacerdotio quod in spiritualibus necessitatibus ac vsibus perficitur But if we should allowe which these holy Fathers both of the Greeke Latine Church would not doe that the chastity of Bishops Preists and Deacons is not commaunded in scriptures but that the scriptures onely commend it for the more perfect and better duly to execute those sacred functions as all both Catholiks and Protestants agree it is without question that the vniuersall Church of Christ hath euen by these Protestants most religiously decreed and commaunded Ecclesiasticall men to liue in chastity And they contradict and condemne themselues herein in their next article Prof. Artic. â—4 but one in these words whosoeuer through his priuate Iudgment willingly and purposely doth openly breake the traditions and ceremonies of the Church which be not repugnant to the word of God and be ordained and approued by common authority ought to be rebuked openly as hee that offendeth against the common order â—â— the Church Therefore the continent and chaste life and profession of the Cleargie being confessed by all both Catholiks and Protestants not to be repugnant to the word of God but most conformable vnto it And both commaunded generally receaued approued Couel Exam. p. 64. 65. 114. feild pag. 138. l. 3. cap. 29. Middleton Papiston p. 134. and practised not onely by all commaunding cheife Churches but through out the whole Catholike world must needs be maintained And our Protestants confessing this and with priuiledge writinge the auncient Fathers so receauing it from theÌ„ that went before them taught That vowes of chastitie and single life in Preists is to be obserued by tradition The doctrine taught in the article cannot
be true nor the liberty therein allowed lawfull but wantonly licentious and damnable THE XXV CHAPTER Tbe 33. 34. Articles examined an in whatsoeuer repugnant to the doctrine of the Church of Rome thus condemned THeir 33. next article intituled of excommunicate persons how they are to be auoided containeth nothing contrarie to the doctrine or practise of the Church of Rome as is manifest in these the verie words thereof That person which by open denuntiation of the Church is rightly cut of from the vnity of the Church and excommunicate ought to be taken of the whole multitude of the faithfull as an heathen and publican vntill he be openly reconciled by pennance and receaued into the Church by a Iudge that hath authority thereto Therefore I passe it ouer and come to the next 34. article intituled Of the traditions of the Church and followeth in these words It is not necessary that traditions and ceremonies be in all places one or vterly like for at all times they haue beene diuers chaunged according to the diuersity of contries times and mens manners So that nothing be ordained against Gods word Whosoeuer through his priuate Iudgment willingly and purposely doth openly breake the traditions and ceremonies of the Church which be not repugnant to the word of God and be ordained and approued by common authority ought to be rebuked openly that others may feare to doe the like as he that offendeth against the common order of the Church and hurteth the authority of the magistrate and woundeth the consciences of the weake brethren Hitherto this article seemeth to haue litle or no opposition to the Church of Rome but it may be passed ouer with silence The rest of it immediatelie thus followeth Euery particular and nationall Church hath authority to ordaine chaunge and abolish ceremonies orrites of the Church ordained onely by mans authority So that all things be done to edifying This clause is euidentlie false and prophane in itselfe for making euery particular Church many thousands such being in the world to be supreame iudge sentencer not onely to ordaine chaūge abolish ceremonies and rites of the vniuersall Catholike Church but to haue ouerruling authority to decree and commaund what is fit or fittest for edification taketh away all possible hope of edification and bringeth most certaine destruction confusion and desolation by making so many thousands of Supreame Iudges in these doubts as there be particular Churches which is a thinge most foolish and irreligious to affirme and vnpossible to be acted Further it is directly opposite repugnant to their owne 19. and 20. articles before of the Church and authoritie thereof In the 19. article they teach that all particular Churches euen the cheifest haue erred not onely in their liuing manner of ceremonies but also in matters of faith Therefore by these Protestants wee may neither admit so many or any one such erring false Iudge in such things Neither by their doctrine may wee stand to the censure of any particular nationall Church but onely of the one Catholike militant Church of Christ which as it is euer by that article of our Creede I beleeue the holy Catholike Artic. 19. Church holy and vnspotted from errour so by these men in the same article it is thus assigned to be our onely true Iudge in these affaires The visible Churcb of Christ is a congregation of faithfull men in the which the pure word of God is preached and the Sacramēts be dayly ministred according to Christs ordināce in all those things that of necessity are requisite to the same And in their next article of the same one onely Church thus they decree in these words of the authority of the Church The Church hath power to decrecrites or ceremonies and authority in Controuersies of faith And their best writers haue published with their common and best allowance this sentence in this Question The primatiue Councels haue condemned Couell Mod. exam p. 65. them as heretikes onely for being stiffely obstinate in this kinde of denying the ceremonies of the Church They exemplifie thus in Aerius Aerius Feild l. 3. cap. 29 pag. 138. Couel exam pag. condemned the custome of the Church For this his rash and inconfiderate boldnesse in cōdemnig the vniuersall Church of Christ was iustly condemned The custome ceremonie and tradition which this heretike denied and was therefore by these men iustlie condemned was as they confesse naming the deade at the altare and offering the sacrifice of Eucharist for them This is but a ceremony by them because they contend it is not contained is scripture nor may be proued thereby as they likewise haue pretended for all other things which their Articles before haue reiected both in Sacraments and other doctrines and customes which I haue proued against them and doe leaue them as alterable ceremonies vpon that feeble and vaine pretence Vnder this pretence they haue taken away all our Missals or orders of holie Masse vsed in all Churches with their religious ceremonie from the Apostles time as I haue proued before So they haue done by all rituals and ceremonials about the ministring the Communion Booke and Booke of Consecrat of King Edu 6. Franc. Mason and the Prot. of their consecrat in Mat. Parker Prot. art 36 infra Stat. in parlamento an 2. Eduardi 6. holy Sacraments and brought in their places the childish and womanlie deuises of a named communion booke by yong King Eduard 6. and Queene Elizabeth and an other named and stiled by them The forme and manner of making and consecrating Bishops Preists and Deacons quite omitting all other orders euer vsed in all Churches from Christs time and these fashions neuer vsed before by their owne cōfession by anie Christian Britans Saxōs French or others in this Kingdome or all the world but to vse their owne words in these articles lately set fourth in the time of Eduard the sixt and confirmed at the same time by authority of Parlament the second yeare of the aforenamed King Edward He then being about eleuen yeares old a farre to yonge censurer Iudge and condemner of all Churches with their holie vniuersallie receaued ceremonies to bring in so straunge and childish an Innouation We are assured by the Apostolike men of this first age and others that euen from the Apostles there were manie particular ceremonies deliuered to be immutably vsed in all Churches Thus S. Clement and S. Dionisius the Areopagite Clem. Rom. Apost const lib. 8. cap. 29. Dion Areop Ecclesiastic Hierarc c. 2. with diuers others deliuer of hallowing oyle and water to heale diseases driue away deuils and and like effects settinge downe the verie manner how to sanctifie them Domine Deus Sabaoth Deus virtutum qui dedisti aquam ad bibendum oleum ad exhilarandum faciem in exultationem laetitiae ipse etiam nunc sanctifica per Christum hanc aquā oleum ex nomine eius qui obtulit tribue
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.