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
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.
sufficient for this Question The next Protestant exception in this article is concerning Images and is this The Romish doctrine The reuerent vse of holy Images thus proued concerning worship and adoration of images is a fond thinge vainely inuented and grounded vpon no warrant of Scripture but rather repugnant to the word of God The Councell of Trent for Catholiks thus deliuereth their doctrine and practise in this point which these men terme the Romish doctrine Imagines Christi Deiparae Virginis aliorum Sanctorum Concil Trid. Sess 9. in templis praesertim habendas retinendas eisque debitum honorem venerationem impertiendam non quòd credatur inesse aliqua in ijs diuinitas vel virtus propter quam sint colendae vel quòd ab eis sit aliquid petendum vel quòd fiducia in Imaginibus sit figenda veluti olim fiebat à gentibus quae in idolis spem suam collocabant Sed quoniam honos qui eis exhibetur refertur ad prototypa quae illae representant Ita vt per imagines quas osculamur coram quibus caput aperimus procumbimus Christum adoremus Sanctos quorum illae similitudinem gerunt veneremur Id quod conciliorum praesertim verò secundae Nicaenae Synodi decretis contra imaginum oppugnatores est sancitum That the Images of Christ The Mother of God and other Saincts are to be had and retained especially in Churches and due honour and reuerence is to be done vnto them not because wee may or doe beleeue there is any diuinity or vertue in them for which they are to be reuerenced or that any thing is or may be asked of them or trust placed in them as it was vsed of the gentils which placed their hope in Idols But because the honour which is done to them is referred to these whose Images they be and represent So that by the Images which wee kisse and before which wee put of our hats and knâ—ele downe wee adore Christ and worship the Saincts whose similitude they beare Which is defined in the decrees of Councels especially of the second Councell of Nice against the oppugners Concil Nic 2. of Images That Nicen generall Councell so defineth and testifieth it to be the doctrine of the Fathers and tradition of the Catholike Church in all the world Imaginis honor in prototypuÌ„ resultat qui adorat Imaginem in ea adorat quoque descriptum argumentum Sic enim Sanctorum nostrorum patrum obtinet disciplina vel traditio Catholicae Ecclesiae quae à finibus vsque ad fines Euangelium suscepit They say it was the faith of the Apostles Fathers and all true beleeuers in the world And doe anathematize all that alledge the sentences of holy Scripture against Idols against such sacred Images or call them Idols or say the Christians adore Images as Gods and those that wittingly communicate with them that hold opinion against such Images or abuse them Sancta Synodus exclamauit omnes sic credimus omnes idem sapimus omnes approbantes subscripsimus Haec est fides Apostolorum haec est fides patrum haec est fides orthodoâ—orum haec fides orbem terrarum confirmauit Credentes in vnum Deum in Trinitate laudatum venerandas Imagines amplexamur Qui secus agunt anathemate percelluntur Quicunque sententias sacrae Scripturae de Idolis contra venerandas Imagines adducunt anathema Qui venerandas Imagines Idola appellant Anathema Qui dicunt quòd Christiani Imaginès vt Deos adorent anathema Qui scientes communicant cum illis qui contra venerandas Imagines sentiunt aut eas dehonestant anathema And this being a generall Councell as our Protestants confesse and so by their owne allowance before the greatest authority in the Church of Christ doth expressely confute all preteÌ„ded obiections out of Scripture which Protestants now vse against holy Images being vrged by the I conoclasts Image breakers heretiks at that time And proueth that from the Apostles time the Catholike doctrine and vse of them had euer beene obserued in the Church And for this first Apostolike age Eusebius Sozomen Nicephorus and others testifie that the woman of phoenicia cured of her infirmity by our Sauiour in the Ghospell by touching the hemme of his garment did make Images of that miracle of Christ healing her and herselfe kneeling vnto him and that at the Image of our Sauiour there grew vp an herbe curinge all diseases to proue the allowance and reuerent vse of such for the Christians had that Image in greate reuerence and so it continued at Paneades in phoenicia vntill Iulian Euseb histor Eccl. l. 7. c. 17. Sozom. hist Eccl. l. 5. c. 20. Niceph. l. 10. c. 30. Synod Nicaen 2. the Apostata pulled it downe as he did other such Christian monuments and set vp his owne statua in the same place which was miraculously brokeÌ„ and ouerthrowne by God to make knowne his wickednesse therein And they were onely Pagan Idolaters which broke and prophaned the Image of Christ the Christians gathered the peeces together placed and reuerently preserued them in the Church Id temporis gentiles statuam Christi tanta câ—â— violentia trahebant vt eam confringerent At Christiani postea cius fragmentae cum collegissent in Ecclesia posuerunt vbi etiam adhuc custoditur Nicephorus and others write Statuam autem Christi Christiani tum iâ— Diacocinum Ecclesiae transtulerunt honoratiore locâ— positam cultu conuenienti prosecuti sunt locum â—â—â—que eum libenter frequentantes Imaginâ—m ipsam iâ—spectantes desiderium suum amorem ergastatuae ipsius archetypum primariumque exemplar declararunt Like is the history of our Sauiours holy Image miâ—â—culously Tabul Archiu ciuit Edessae apud Nicep l. 2. ca. 7. alios Euagr l. 4. c. 26 Damasc li. 4. de fid orth c. 17. Orthod c. 17. Const Porph. Imperat orat apud Metaphr 10. Aug. Monol Graecor cal septem Metaphrast 15. Nouemâ— in vit S. Alexiâ— Niceph. l. 2. c. 7. Conc. Nic. 2. Stephan 1. Pap. apud Adrian Pap. ep ad Corol. Mag. Tom. 3. Concil Tradit Eccâ— de S. Imagine Rom. Meth. in Tyberio Marian. Scot. in chronic an 39. Matth. Westmonast chron an graâ—iae 31. Ranulph hig Polychroâ— l. 4. c. 4. made by himselfe and sent to King Abgâ—â—us or Abagarus at Edessa in Syria kept and frequented with greate honour and reuerence as inuincible testimonies and authorities of antiquity proue Euagrius and others call it sanctissionam Imaginem diuinitus fabricatam The most holy Image made by God The Greeke Church keepeth a yearely feaste and solemnity of this holy Image on the 17. of the Calends of September The same I say of the holy Image of Christ made by himselfe in wipinge his face going to his passion with a linnen cloath deliuered to him by S. Veronica by some Bereuice as the traditioÌ„ of the Church of Christ Methodius Marianus Scotus Mattheus Westmonasteriensis and
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
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
euidently proued against this their Article that the Church of Rome in euery age as they haue before declared assisting and directing the Christian Britans here and concurring and agreeing with them ineuery point and article of Religion neither did nor could be said to haue erred in matters of faith And this these Protestants expressely confesse when they generally acknowledge as all Antiquities doe that there was then no materiall or essentiall difference in matters of faith betweene the Christian Britains except some Pelagian heretiks among them and Sainct Augustine with his company being sent from the Church of Rome the Pope then being a greate S. Gregory the most learned and holy Pope that euer was by these mens Testimony Gregorius magnus omnium PoÌ„tificum Romanorum Balaeus l. 2. de Act. Rom. Pontif. in Gregorio Mâ—gâ—â—o doctrina vita praestantissimus And therefore by them and all holy writers stiled Gregory the greate And wherein soeuer any difference though ceremoniall obseruing of Easter any ceremony about the ministering of Baptisme or giuing holy Orders was betweene the Roman Church and the Britains all writers both Catholiks and ProtestaÌ„ts proue the Roman Church professed the truth And the Britains were in the errour and so they freely and publikely in their first meeting coÌ„fessed as Sainct Bede and our Protestants themselues Bed hist Eccles l. 2. c. 2. with others acknowledge Tum Britones confitentur quidem intellexisse se veram esse viam iustitiae quam praedicaret Augustinus and this was inuincibly proued vnto them both by vnanswearably humane arguments and diuine testimony and miracle And they afterward generally corrected and conformed themselues to the Romane Church in all things formerly questioned betweene them as all Antiquaries Brittish English Forreine domesticall Catholiks and Protestants agree neuer contending about any question moued by Protestants against the present Roman Church but both the Romane Church then and our Britains as the whole Christian world also iointly agreing in euery article against this new Protestant Religion And this is manifestly proued particularly already in all articles yet examined and so will be in all that followe Therefore it is manifestly false by all testimonies auncient later forreine domesticall Catholikes and Protestants euen in their publike decrees and Confessions that which this Article so desperately hath deliuered The Church of Rome hath erred in matters of faith and the contradictory that it hath not so erred nor shall at any time so erre is euidently true by all witnesses This will be yet more euidently manifested in the two next following examinations and others THE VIII CHAPTER The 20. Article thus examined and in whatsoeuer contrary to the Church of Romè thus condemned THEIR 20. and next article intituled of the authority of the Church is this It is noâ— lawfull â—or the Church to ordaine any thinge contrary to Gods word written neither may it so expound one place of â—cripture that it be repugnant to another Wherefore â—lthough the Church be a witnesse and a keeper of holy â—rit yet as it ought not to decree any thing against the â—ame so besides the same ought it not to enforce any â—hing to be beleeued for necessity of saluation In this article no thing needeth other answeare or confutation then is made before in their article of Scriptures and traditions where the pretended sole necessity of the written Scriptures heretikely insinuated is most plainely confuted both by the Apostolike doctrine and practise of this age and otherwise And the supreame power and authority which here they giue vnto the Church to be a witnesse and keeper of holy writ and the cheifest expositour thereof and as their common glosse â—â— this article is the Church hath authority to Iudge and determine in controuersies of faith doth vtterly disable and condemne those Protestants to haue any colour or pretence to hold the truth in any one article they maintaine against the Roman Church either concerning Scriptures Church or anâ— thing else for the Church which onely was and â— visible as they haue described the true Church before hath in all and euery article condemned aâ— such Protestant Innouation And for these men to say as they haue done â—â— their 19. Article that the Church is a congregatiâ— of faithfull men in which the pure word of God â— preached and the Sacraments be duely ministred anâ— to make it an article of faith as they doe in theâ— publike profession of the Creede that this Church one holy and Catholike doth so continue for 〈◊〉 without interruption or corruption in ministriâ— Sacraments and preaching doctrine and the things are in their censure should onely be take from the written word and Scriptures It is vnpoâ—sible in such proceedings that the Church shoâ— ordaine any thing contrary to Gods word writteâ— or so expound on place of Scripture that it be repugnant to an other For otherwise it should neither be one holie or Catholike but diuers different vnholy particular no pillar of truth but a forge of falsehood no howse of God no spouse of Christ no saluation to be had or hoped for in any Iudgment Catholike or Protestant but in the true Church of Christ To this the Apostolike men of this age giue Ignat. epist ad Philadelp Ephes Trall Magn. Antiochen Ignat. ep ad Philadelp euident testimony Sainct Ignatius doth make the Iudgment of the Church both supreame and certaine and receauing penitents and saith Christ hath firmely builded his Church vpon a hile by spirituall building without help of mans hands against which the floods dashing and windes puffing could not ouerthrowe it nor any spirituall wickednesses shall euer be able to doe it but they shall be weakened by the power of our Lord Iesus Christ. Iesus Christus secundum propriam voluntatem suam firmauit Ecclesiam super Petram adificatione spirituali citra humanarum manuam operam in quam collisa flumina venti non potuerunt eam subuertere nec id valcant vnquam spirituales nequitiae sed infirmentur virtute Domini nostri Iesu Christi And saith plainely as there is but one flesh and blood of Christ shedd for our sinnes one Euchariste one Altare one Priestly order one God the Father one God the sonne one holy Ghost so there is but one preaching and one faith and one baptisme and one Church which with their sweate and labours the holy Apostles haue founded in the blood of Christ from the one end of the earch to the other vnapraedicatio fides vna vnum baptisma vna Ecclesia quam suis sudoribus laboribus fundarunt sancti Apostoli à finibus terrae vsque ad fines in sanguine Christi Sainct Clement Câ—em Rom. Const Apost l. 1. c. 1. saith the Catholike Church is the plantation of God and his chosen vineyard which cannot be digged vp or destroied Dei plantatio est Catholica Ecclesia vinea eius electa So that no other can be planted or chosen by
nolens peccauit exhibe ei Angelos beneuolos ac colloca â—um in sâ—â—â— Patriarcharum Prophetarum at que Apostolorum And expresseth plainely that such holy prayers Sacrifice almes and the like workes of piety did onely helpe and profit such as the Catholike Councels haue before deliuered and Catholiks performe such duties for dying in state of grace not yet hauing satisfied for their sinnes Sed Cap. 49. haec depys dicimus impios enim tametsi omnia bona externa pro eis largiaris nihil iunare queas And puâ—ctually remembreth diuers solemne times to pray especially for such The third day neenth day Cap. 48. fourteth day and the yeares day or their deathes then vsed Exequiae mortuorum fiant tertio die die nono quadragefimo item anno exacto ad habendâ—â— memoriamipsiue defuncti suppeditetur ex bonis eiâ—â— pauperibus ad recordationem eiusdem The like he Cap. 50. hath in other places Sainct Denis the Aeropagite speaketh as plainely in this matter and affirmeth that this manner of praying for the deade dying in state of grace was both an Apostolicall tradition and warranted by holy Scriptures Speaking of the faithfull deceased and the ceremonies of the liuing for them he saith the Preists powreth fourth his 〈◊〉 holy prayer for him that is departed this life Accedeâ—s dininus praeful precem super to sacratissimam funâ—â—â— And repeating the same againe he setteth downe how all saluted the deade and prayed for him or them and their prayer was that God would remiâ— them all their sinnes which by humane frailty they had committed and place them in the light and region of the liuing in the bosomes of Abraham and Isaac and Iacob Dion Areop l. de Eccles Hierarch c. 7. in the place from whence all greefe sadnesse and groneing flyeth away Accedens diuinus Antistes precem suam super mortuum peragit postquam precem ipse eum praesul salutat suo deinceps ordine qui 〈◊〉 omnes Precatur oratio illa diuinam bonitatem 〈◊〉 cuncta dimittat per infirmitatem humanam admissa peccata defuncto eumque in luce statuat regione viuorum in sinibus Abrahae Isaac Iacob in loco vnde aufugit dolor tristitia gemitus And expoundeth this Bosome of Abraham whither the faithfull are translated by the prayers and other good deeds of the liuing from the place of punishment or Purgatory where they were beforeto the eternall felicity in heauen as Catholiks now hold and teach Sinus autem beatorum Patriarcharum reliâ—â—â—rumque sanctorum omnium vtreor diuinissimae ac beatissimae sedes quae deiformes omnes suscipiunt insenescibili beatissima perfectione And there hee solueth that pretended exception which our Protestants make against this Apostolike doctrine practise because they suppose the soules of these faithfull deceased to be without all hope to goe to any other place then that they are receaued in when they are newly seperated from their bodies and the center of all for euer to be after death as their liues and actions were in this world and he affirmeth that the prayers of the iust doe as well helpe those that are deade being worthy of such prayers in the time of their life as the liuing and the true traditions of the Scriptures so teach vs. Verùm inquies fortassis haec quidem rectè à nobis dicta esse sed te dubitare cur à diuinabonitate postulet Antistes mortuo peccatorum remissionem parem Sanctis ac lucidissimam haereditatem Sienim vnusquisque praemia consequetur a diuina iustitia eorum bonorum aut malorum quae in hac vita gessit perfecit autem is qui defunctus est huic vitae consentaneas actiones quanam Aâ—â—tistitis orationis in aliam quietis sedem migrabit praeter eam quaeipso digna est quae vitae hiâ— actae respondet equidem probe scio scriptis diuints insistens vnumquemque remuneratitiam sortem adepturum Conclusit enim inquit Dominus apud se referet vnusquisque ea quae per corpus gessit siue bonum siue malum Quod autem iustorum preces etiam iâ— hac vita nedum post mortem ijs solùm profint qui digni sunt sacris precibus Scripturarum nos edocent verae traditiones He teacheth as Sainct Clement hath done before that this manner of praying and doing other workes of piety for the deade was vsed and auayle able for true beleeuing Christians onely which died in the state of grace Prophanis vita functis haec non precatur non modo quia in hoc diuinitut acceptum desereret ordinem aliquid Hierarchicum contumaciter praesumeret non motus à caeremoniarum conditore sed quia in execrabili oratione non exaudiretur atque non immeritò ipse audiret oraculum illud institiae plenum petitis non accipitis quia malè petitis Iacob c. 4. Wee reade that Sainct Phocas a miraculous Sainct of this time did acknowledge two lower places one of the damned the other must needs be Purgatory when prophetically foretelling the death of Traian by whom he was martyred to followe within three dayes as it did he told him that he S. Phocus ad Traianum Walter Rollwinke fascic Tempor in Traian was to goe to the parts of the furthest deepe place where he should be in perpetuall darkenesse and burned with cruell fire for euer Traiane perge ad vlterioris abissi loca ad praeparata tibi tormenta festina vbi nocte perpetua saeuo exurendus es incendio This he spake by the spirit of God prophetically coÌ„sequeÌ„tly truely cui spiritu prophetico dixit This was the doctrine and practise of the whole Church of God expressed and professed in the most auncieÌ„t liturgies and publike Masses ascribed to the holy Apostles then publikely vsed In the Masse of S. Missa S. Iacobi Iames called the lesser Bishop of Hierusalem wee finde this prayer pro requie antè defunctorum Patrum fratrum Dominum â—remus Let vs pray to our Lord for the rest of them that be already departed this life our fathers and brothers That God will graunt their oblation to be acceptable for propitiation of sinnes and ignorances and rest of the soules of them that be deade before vs. Fac vt oblatio nostra acceptabilis sit sanctificata in Spiritu sancto in propitiationem nostrorum peccatorum ignorantiarum populi in requiem animarum eorum qui ante nos dormierunt Memento Domine Deus spirituum vniuersae carnis quorum memoriam egimus quorum memoriam non egimus orthodoxorum ab Abeliusto vsque in hodiernum diem Ipse ibi fac cos requie scere in regione viuentium in regno tuo in delicijs Paradisi in siâ—â— Abrahae Isaac Iacob sanctorum Patrum nostrorum vnde exulat dolor tristitia gemitus vbi lustrat lumen vultus tui refulget perpetuo
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
Councell of Laodicia S. Cyrill of Hierusalem Sainct Gregory Nazianzen and Amphilochius There is not any one of them which ioyneth with this Article but they all differ from it in the very places which they cite Melito Sardensis Melito Sard apud Euseb hist Eccl. l. 4 cap. 25. Origen in p 1. Euseb his Eccl. li. 6. cap 24. receaueth the booke of wisdome which this Article reiecteth and omitteth Iudith Origen onely citeth the books of the old testament according to the first Canon of the Hebrews sicut Hebraei tradunt And yet in the end addeth the books of Machabees praeter istos sunt libri Machabaeorum qui Inscribuntur Sarbet Sarbaneel And doth not agree with them in the books of the new testameÌ„t The Councell Conc. Laodic can 60. of Laodicia differreth from this article in omittinge Esther in the old and Apocalips in the new Greg. NaziaÌ„z de vir Gorm sacrae scrip l. 6. Amphil l. ad SeleÌ„cum Cyrill Hierosolim Catech. 4. Tho. Rogers vpon this 6. Art Confess Gallic c 3. 4. Confess Belg. c. 4. 5. Testament otherwise then this article doth S. Gregory Nazianzen so likewise numbreth as Amphilochius also Sainct Cyrill omitteth the Apocalips So this Article hath no authority from any old writer Iew or Christian Greeke or Latin in this so greate and with them most important Question whereupon they grounde all Religion And as litle concordance amonge themselues for amonge 13. or 14. Confessions of Protestant Religion they onely cite and haue noe more then two of France and Belgia Rebels and Traytors to their temporall Kings in ciuill matters as they are in spirituall to God and his holy Church and these for want of other authority founde this their error as the rest vpon the hereticall conceipt of internall reuelation and their spirit so tellinge them extestimonio intrinseca Spiritus Sancti reuelatione By the one and the other quod Spiritus sanctus nostris conscientijs testetur illos à Deo emanasse And by this Spirit they are at such harmony and agreement amonge themselues as in other places so in EnglaÌ„d as I haue related none of them agreeinge together herein But by the suggestion of this false spirit and their exploded doubt of Scriptures doe leaue all Scriptures and questions of Religion to be deduced from them doubtfull which Bilson a Protestant â—ilsoÌ„ Suruey â—ag 664. Bishop of winchester one of the best learned they euer had thus proueth The Scriptures themselues were not fully receaued in all places no not in Eusebius time He saith the Epistle of Iames of Iude the second of Peter he second and third of Iohn are contradicted The epistle to the Hebrews was coÌ„tradicted The Church of Syria did not receaue the second epistle of Peter nor the second and third of Ihon nor the Epistle of Iude nor the Apocalipse the like might be said for the Churches of Arabie Will you hence conclude that these parts of Scripture were not Apostolike or that wee neede not receaue them because they were formerly doubted of The same reason is of all the books of the old testament which this Article reiecteth vpon the same surmise â—or Eusebius ouerliuinge Constantine and writinge Euseb de vit Const lib. 3. hist c. 22. l. 3. cap. 3. Concil Cart. 3. can 47. â—is life and deathe deliueringe this doubt of so many bookes of new Testament liued neere the â—ime of the Councell Chartage of 428. Bishops in which both these bookes of the new Testament contradicted in his dayes but receaued by our Proâ—estants and all those bookes of the old Testament which in this Article they disable are by all those Bishops in one and the same tenor of words with â—he rest decreed to be Canonicae scripturae canonicall Scriptures This Canon and Catologe of Canoniâ—all Concil Cart. 3. supr bookes is confirmed by the Pope of Rome â—hen beinge and other Bishops absent as appeareth â—y the same Councell Pope Innocentius deliuereth Innoe 1. epist ad ExuperiuÌ„ Tholosanum Episc August lib. 2. doctr Christ c. 8. in speculo â—he same Canon of holy Scriptures Canonem sacraâ—um Scripturarum S. Augustine hath the same as â—eceaued by all Churches Scripturae Canonicae quae â—b omnibus accipiuntur Ecclesijs Catholicis And saith â—hat all which feare God receaue them in his omniâ—us libris timentes Deum pietate mansueti quaerunt â—oluntatem Dei Pope Gelasius with a Councell of Gelas Tom. Concil â—o Bishops declareth that to be the Canon which â—he holy Catholike Roman Church receaueth â—nd reuerenceth quem Sancta Catholica Romana Alcim Auit l. ad Soror de consol Cassiodor lib. 1. diu Iust c. 13. â—uscipit veneratur Ecclesia So hath Alcimus Aâ—itus Cassiodorus and others And this may suffice for this place of this Question And it further proueth how feeble and weake the rest of this Protestant Article of the sufficiency allowance of onely Scripture and disableinge Traditions is for if so many Canonicall bookes of Scripture in both testaments were doubted of vntill so greate a time aboue 300. yeares in the lawe of Christ were passed and Religion generally and in all questions necessary to saluation planted and receaued how were or possibly could all these necessary things be reade in Scripture or proued thereby which is the rule of this Article when so many bookes were not then receaued for certaine and vndoubted holy Scriptures Things and euidences doubtfull and vncertaine can make nothinge certaine in morall certainty much lesse with certainty of true and infallible faith which aboue all others is and must needs be most certaine SecoÌ„dly as Sainct Ireneus disputeth Ireneus l. 3. cap. 4. and proueth vpon his certaine knowledge and experience That many nations which had not receaued the Scriptures or any part of theÌ„ did truely beleeue in Christ by vnwritten traditions whicâ— the Apostles doliuered to the Churches Quid si nâ— que Apostoli scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quam tradiderunt iâ—â— quibus committebant Ecclesias cui ordinationi assentiunt multae gentes barbarorum eorum qui in Christâ—â— credunt sine charta atramento veterem traditioneâ— diligenter custodientes This he writeth both of thiâ— first age and the second in which he died by martyrdome And it is most euident both by holâ— Scriptures and other antiquities that many nations not onely of the barbarous which were withouâ— learninge but of the learned did thus beleeue before any Scriptures of the new Testament in Rom. 1. 1. Cor. 1. 2. Cor. 1. Gal. 1. Ephes 1. Phil. 1. Colloss 1. Thess 1. 2. 1. Tim. 1. 2. Tim. 1. Tit. 1. Epist ad Philem. Hebr. 1. Iacob 1. 1. Petr. 1. 2. Pet. 2. Ioh. 1. Io. 2. 3. Iud. 1. which and by which Protestants necessitate vs to reade and proue our Religion were written This is manifestly proued by all the epistles
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
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
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
the Queenes letters patents shall be by authority of this Parlament be declared good any matter or thing that may be obiected to the contrary thereof in any wise notwithstanding All persons that haue beene or shall be made Archbishops Bishops Preists ministers after the forme and Order prescribed in the order and forme how Archbishops and should be made by authority hereof be declared and shall be Archbishops Bishops Preists Ministers and rightly made any statute lawe canon or other thing to the contrary notwithstanding Hitherto this Protestant Parlament and Queene Elizabeth taking vpon them more then omnipotent and diuine power for God himselfe euer omnipotent cannot make that a thing done is not or was not done nor a thing ill done to haue beene well done or not ill done The light of reason the light of grace all Philosophers Christians and others agree non est potentia ad praeteritum there is no power or possibility to make a thing that is past not to be past nor otherwise passed theÌ„ it passed Therefore when it appeareth by so many testimonies before that men called Bishops by our Protestants were neuer truely and lawfully made Bishops and this Protestant parlament it selfe confesseth not onely that diuers questioÌ„s had beene whether it were duely orderly done according to the law or not but declareth their acts and effects done by them as Bishops to be voyde and of none effect or validitie in the lawe It farre surpassed a womans power or her parlament thereby or any power on earth or higher to make and proue by authoritie of this parlament in her 8. yeare such men by authoritie hereof be declared and shall be Archbishops Bishops Preists Ministers and rightly made any statute lawe canon or other thing to the contrary notwithstanding Producing no other reason but that her highnesse by her supreame power and authoritie hath dispenced with all causes or doubts of any imperfection or disabilitie that can or may in any wise be obiected against the same If Queene Elizabeth and her Protestants would make Episcopall Order and dignity onely an humane inuention she as a temporall greate Prince might haue had place for her dispensation for time to come Though not past in aboue 6. yeares when thousands of such Bishops and ministers were made among them But all Protestants of England King Bishops whosoeuer hauing decreed and deliuered before that it is diuinae ordinationis the ordinance of God an Apostolicall tradition manifest to all the world a canon or constitution of the whole Trinitie enacted for succeeding posteritie it is vtterly vnpossible that any Queens Kings or what dispensation soeuer on earth can or euer could make that which was and is questioned doubtfull imperfect and inualide to be without question doubt perfect and valide either from the beginning any time past or to come hereafter Thus howsoeuer wee examine the making of these Protestant Bishops and ministers by them either by holy scripture witnessing that God placed Bishops in his Church to gouerne it attendite vobis vniuerso gregi in quo vos spiritus sanctus posuit Episcopos regere Act. c. 20. 1. Timoth. 3. 4. Tit. 1. 1. Petr. 5. 2. Timoâ—h 1. Ecclesiam Dei quam acquisiuit sanguine suo And not a woman or child Queene Elizabeth and King Edward the 6. by a new deuised manner or by the Apostolike Fathers of this first age tradition of the Apostles all the old Orders of consecration in Britaine or what place soeuer by all Catholike Fathers or by these Protestants themselues we finde nothing but a desolation and an vndoubted want of all Episcopall and Ecclesiasticall holy orders among them But if we come to the Sacred Bishops of the Catholike and Romane Church the holie preisthood and other Orders we finde by all these testimonies all things in Order subordinate required and necessarie to this highest spirituall dignitie We haue with the Apostles and the Apostolike Can. Apost 43. Clem. const Apost l. 3. c. 11. l. 8. c. 21. c. 22. 28. epist 2. Ignat. epist ad Antioch ad Philadelph Philip. Engl. Protest in Abb. Prot. Archb. of canterb and Franc. Mas Booke of Consecrat l. 5. p. 96. 97. c. 1. p. 207. Fathers of this time S. Clement S. Ignatius and others Subdeacons Acolythists Exorcists Lectours and all We haue founde Deacons ministers to Bishops and Preists in the Sacrifice of Masse we haue founde true massing Sacrificing Preists and Protestants both by writing and practise so confessing as also in these words of them all by generall assent We thinke that no man possibly haue the Order of a Bishop which hath not the right Order of preisthood To the verie being of a Bishop the Order of preisthood is essentially required Thus they exclude themselues from and entitle Catholiks to this greatest Order And plainely confesse the Roman Church not onely to obserue and vse in the consecration of Bishops all things whatsoeuer in any opinion of Catholiks or Protestants essentiall and necessarie but also all ceremonies and ceremonialls therein vsed euer since and before England was conuerted to Christ plainely confessing that their first Protestant Archbishop Abbot and mason consecr in Mat. Park Matthew Parker being the 70. from S. Augustine was the first of all admitted without them and otherwise then they were and their publike continuall practise is so euer since that time The ceremonies of pastorall staffe ringe deliuerie of the booke of Ghospels to the new consecrated Bishop by the Consecratour and his Assistants taken from the sholders of the newly consecrated Miter and gloues we are assured to be ceremoniall onely all and euerie of them performed and done after the new Bishop is declared to be consecrated And yet these were so aunciently vsed by these Protestants that all our Bishops of England were consecrated they being vsed And before S. Augustine S. Asaphus and Capgrauius in vit S. Kentegerni came hither S. Kentegern in the Britans time being consecrated without them going to Rome ipso multoties petente with very often suite and desire the Pope then ministred them vnto him Sanctus Papa quae deerunt consecrationi eius supplens The Order of Consecration by which this S. Kentegern was made Bishop and all the Britans Scots and Irish vsed was more old then the canons of the ceremonies vsed in consecration and their old custome mos in Britannia inoleuerat when S. Kentegern about 1200. yeares past was consecrated was this In consecratione Episcopi tantummodo capita eorum sacri chrismatis infusione perungere cum inuocatione Sancti Spiritus benedictione manus impositione In the consecration of Bishops onely to anoynte their heads with holy Chrisme with inuocation of the holie ghost and benediction and imposition of hands This Order was adiudged by the Popes of Rome to be auayleable And all Protestants graunt the Britans haue true consecration and Bishops Here is neyther the ceremonie of saying take the holie ghost nor