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
Preist is to offer Sacrifice and Minister other Sacraments and Deacons are to Minister vnto them in such holie mysteries and so must needs haue power giuen them accordingly in their consecration and this was so with the Apostles and Ignat. epistol ad Heronem Diaconum the first Preists and Deacons Sacâ—rdotes sunt Tâ— verò Diaconus Sacerdotum Minister Baptizanâ— sacrificant manus imponunt tu verò illis ministras vt Sanctus ille Stephanus Iacobo presbyteris qui Epistol ad Trallian erant Hierosolymis Oportet Diaconos mysteriorum Chtisti ministris per omnia placere nec enim ciborum potuum ministri sunt sed Ecclesiae Dei administratores Ipsi itaque tales sunt at vos reueremini illos vt Christum Iesum cuius vicarij sunt Episcopus Typum Dei Patris omnium gerit presbyteri verò sunt consessus quidam coniunctus Apostolorum chorus Sine his Ecclesia electa non est nullasine his Sanctoruâ— congregatio nulla Sanctorum electio Quid Sacerdotium aliud est quam sacer caetus consiliarij assessoreâ— Episcopi Quid verò Diaconi quà m imitatores Angelicarum virtutum quae purum inculpatum ministerium illi exhibent vt sanctus Stephanus beato Iacobo Timotheus â—nius Paulo Anacletus Clemens Petro Qui igitur his non obedit sine Deo prorsus impurus est Christum contemnit constitutionem eius imminuit S. Martial deliuereth plainely a cheife and principall cause of the honour and excellencie of this Sacrament of holie Orders because among other eminencies thereof Bishops and Preists offer and Deacon assist them therein the most holie sacrifice of Christs bodie and blood vpon an holie Altar the very same which the Iewes did by malice offer Martial epist ad Burdegal cap. 3. when they crucified Christ Sacerdotes honorabatis qui decipiebant vos sacrificijs suis qui mutis surdis statuis offerebant Nunc autem multò magis Sacerdotes Dei omnipotentis qui vitam vobis tribuunt in calice viuo pane honor are debetis Christi corpus sanguinem in vitam aeternam offerimus Quod Iudaei per Inuidiam immolauerunt putantes se nomen eius à terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam The Britanâ— here so held praestandam mortem effugandam hoc enim ipse Dominus noster iussit nos agere in sui commemoratioâ—em This was also the doctrine of our first Christian Gildas l. de excid conq Britan. c. 26. manuscript antiq de tit S. Patricij Capg in cod Giâ—ald Caâ—mb Britans Their Preists were consecrated to offer the heauenly Sacrifice at the holie Altar They conseâ—rated Christs bodie and blood with their mouthes â—roprio ore And of all the people in the world as â—heir Antiquities witnes they most honoured clearâ—ie men in such respects Ecclesiasticis viris longè â—agis quà m vllaÌ„ gentem honoreÌ„ deferentes Their Bishops were consecrated with holie Chrisme imposition in descript cambr c. 18. of hands and consecrating words in consecratione Pontificum capita eorum sacri Chrismatis infusione perungere cum Inuocatione sancti Spiritus manus impositione The hands of Preists were consecrated Gild. l. de excid Britan. in castigatione Cleri to offer and handle the blessed Sacrifice Benedictione initiantur Sacerdotum manus S. Paule in diuers places proueth it giueth grace so making it a true and proper holie Sacrament Noli negligere 1. Timoth. 4. gratiam quae in te est quae data est tibi cum impositione manuum presbyterij And admoneo te vt resuscites 2. Timoth. 1. gratiam Dei quae est in te per impositionem manuum mearum And Christ himselfe by his owne example and testimonie S. Iohn the Euangelist so recording affirmeth that the holie ghost and power to forgiue sins were giuen in this Sacramentall ceremonie Io 20. Accipe Spiritum fanctum quorum remiseritis peccata remittuntur eis And it is the witnesse of God that holie Orders is the worke of the holie ghost Dixit Spiritus sanctus Segregate mihi Saulum Act. 13. Barnabam in opus ad quod assumpsi eos Tunc iâ—iunantes orantes imponentesque eis manus dimiserunt illos It is confessed by the greatest Protestant authoritie in England of King Protestant Bishops K. Iames and his protest publike conference at hampton court Couell def of hooker p. 87. and others their best scollers in their publike examen of their Religion That this power of Orders giuen as they pretend by imposition of hands Iâ— diuinae Ordinationis and de iure diuino The ordinâ—â—ce of God and by his diuine lawe To these persons Gâ—â— imparted power ouer his mysticall bodie which is â—â— societie of soules and ouer that naturall which is himself Mod. exâ—minaâ— pag. 105. 155. def of hooker pag. which antiquitie doth call the making of Christ body The power of the ministry by blessing visâ—â— elements it maketh them inuisible grace giueth 87. 88. 91. daily the holy ghost it hath to dispose of that flesh which was giuen for the life of the world and that blood which was powred out to redeeme soules It is a power which neither Prince nor potentate King nor Caesar on earth can giue The Apostles did impart the same power to ordayne which was giuen to them And in their publikly authorized Rituall and Protest Booke of Consecrat in Order Bish. and Preists booke of consecration or making Protestant Bishops and Preists warranted by their parlaments in these very Articles and their generall practise in ordayning all their Church men it is diuers times and plainely confessed both by words and actions that the holy ghost grace and power to giue grace and forgiue sinnes is infallibly giuen Protest confat hampton Communion Booke Titul visitat of the sike by the externall signe or ceremony vsed therein And both their publike conference and examen of their Religion and the common booke of their Church seruice do proue and giue warrant from hence from their ministers to forgiue sinns by such power committed to them from God in their ordination Therefore if there be any ground or warrant for the Protestant Religion of England or any one point or article thereof though but such as they pretend for the proposers and authorizers thereof whether Protestant Prince parlament conuocation canons Articles the publik bookes and practise thereof or whatsoeuer els they can name in this kinde holie Orders and preisthood so vehemently persecuted by them is by their owne doctrine and Religion an holie Sacrament in such proper true sense and meaning as it is vsed in the Romane Church at this time and euer was They were the Messaliani or Massaliani Euchitae or Enthusiastae heretiks about the Damascen de haeresib hist tripart l. 7. Theod. l. 4 c 11.
preserued to posterity and how briefe they are It is rather to be wondred that they should cite and allow so many of those books of the old testament and parts of them so often aâ— Eleuther ep ad Lucium Reg. Rritan apud Gal. Lambrrt l de leg S. Eduardi Stowe hist fore tom 1. Godwin CoÌ„uers of Brit. Hollinsh hist of Eng. Speed Theat of Bit. Matth. park antiq Britan. Matth. park antiq Brit. p. 69. Io. Gosc hist Eccl Dauid poiuel in Annot. in l. 2. c. 1. Girald CaÌ„br Iâ—iner CaÌ„br Bal. l. 1. Script Brit. cent 1. in August Rom. l. 2. de Act. Pontif Rom. in Greg. 1. they doe then that they should omit any And although wee doe not finde any Antiquity of Britaine which in this age entreateth of such things yet the most auncient which our Protestants will graunte vnto vs beinge the Epistle oâ— Pope Eleutherius to Kinge Lucius wee finde there in that he makinge mention that Britaine had receaued both the Testaments of holy Scripture although in particular he citeth so few bookes oâ— them that out of the new testament he citeth nâ— more then onely the 23. chapter of S. Matthew from the old testameÌ„t but three texts two of them beinge out of the Psalmes 45. 55. the third is thâ— booke of wisdome disallowed by these ProtestaÌ„nâ— in this Article but allowed by him and our primatiue Christian Britans of that time and so from ouâ— first receauing of holy Scriptures And if I may but write what all our Protestant Antiquaries generally affirme for a constant and vndoubted truth that our Christian Britans did neuer vntill Saincâ— Augustines cominge hither change or alter any oâ— materiall point in the holy ReligioÌ„ which they receaued in the Apostles time I must needs auouchâ— that those Scriptures of the old testament which Godwyn CoÌ„uers of Brit. pag. 43. 44. fore pag. 463. edit an 1576. Holinsh. hist of Engl. cap. 21. l. 4. fulke answ to a couÌ„terf cath pag. 40. harr descript Brit. c. 9 Gild. ep de excid conq Britan. this Article refuseth Were receaued both in Britaine and in other nations as Italy and Rome whence our conuersion came with other contries in that happy Time for Sainct Gildas our most auncient and allowed Historian both in many manuscripts and bookes published by Protestants their warrant for his wisdome Surnamed Sapiens the wise doth very often in one short worke allowe and cite for holy Scriptures diuers of those bookes especially Ecclesiasticus many times and the booke of wisdome vsinge the authority thereof 8. times in one page and lesse And vnto what time persons or place soeuer wee will appeale for Triall wee shall in noe age contry councell or auncient particular writer finde any one person which agreeth with this Protestant Article in the nuÌ„ber bookes of canonicall Scripture It citeth S. Hierome but both hee himselfe and these Protestants Kinge Iames his Protestant Bishops in their publik dispute at Hampton Court with others proue that Conference at Hampton Court pag. 60. Couelag Burges pag. 87. 8. 86. 88. 89. 90. 91. S. Hierome spake onely against the bookes which these Protestants reiect not in his owne opinion but what the Iewes obiected Most of the obiections made against those bookes were the old cauils of the Iewes renewed by S. Hierome in his time who was the first that gaue them that name of Apochryphe which opinion vpon Ruffinus his challendge hee after a sort disclaymed and the rather because a generall offence was taken at his speaches in that kinde They are most true and might haue the reconcilement of other Scriptures If Ruffinus be not deceaued they were approued as parts of the old testament by the Apostles S. Hierome pretendeth that what hee had spoken was not his owne opinion but what the Iewes obiected And for his paines in translating the booke of Iudith which this article reiecteth he giueth this reason because wee reade that the Councell of Nyce did reckon it in the number of holy Scriptures And Sainct Hierome is plaine both for this booke of Iudith and the rest that he did not deny them for first of Iudith hee saith the Nicen Councell which he and all Catholiks euer honored receaued it Hunc librum Synodus Nicaena Hieron Tom. 3. oper praef in Iudith Ruffin inuectit 2. in Hieronym in numero sanctarum Scripturarum legitur computasse And for the other books beinge chardged by Ruffinus to speake in his owne words to be the onely man qui praesumpserit sacras Sancti Spiritus voces diuina volumina temerare Diuino muneri Apostolorum haereditati manus Intulerit Ausus est Instrumentum diuinum quod Apostoli Ecclesijs tradiderunt depositum Sancti Spiritus compilare To haue herein abused the words of the holy Ghost and diuine volumes To haue offered violence to the diuine office and Inheritance of the Apostles And to speake in Protestants Couel sup pag 87. translation to haue robbed the Treasure of the holy Ghost and diuine Instrument which the Apostles deliuered to the Churches Sainct Hierome neuer denieth any of those things for true which Ruffinus spake Ruffin supr of the authority of those books of Scriptures that the Apostles deliuered theÌ„ for such to the Churches and no learned man euer denied it and that S. Peter at Rome deliuered them to the Church Petrus Romanae Hier. Apol. 2. aduers Ruffin Tom. 4 oper praef in libros Machul Ecclesiae per viginti quatuor annos praefuit Quid ergo decepit Petrus Apostolus Christi Ecclesiam libros ei falsos tradidit But onely denieth that he wrote in his owne but in our Enemies the Iewes opinion non enim quid ipse sentirem sed quid illi contra nos dicere soleant explicaui And writinge to Pope Damasus plainely testifieth that he ioyned with the Catholike Church in this busines nouum vetus testamentum recipimus in eo librorum numero quem sanctae Catholicae Ecclesiae tradit authoritas And Feild l. 4. of the Church cap. 23. pag. 245. Act. 6. Gloss ordin Lyra. in eund locum our Protestants from Antiquities acknowledge thus The Iewes at the cominge of Christ were of two sorts some named Hebrews commorant at Hierusalem and in the holy land properly named Hebrewes others named Hellenist that is Iewes of dispersion mingled with the Greeks these had written certaine bookes in Greeke which they made vse of together with other parts of the old Testament which they had of the translation of the Septuagint But the Hebrews receaued onely the 22. bookes before mentioned Hence it came that the Iewes deliuered a double Canon of the Scripture to the Christian Churches And in this second Canon of the Iewes as these men write were those bookes of the old Testament which this article denieth And whereas some Protestants would excuse this Article by some old Authorities of Melito Sardensis Origen the
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 IVDGEMENT OF THE APOSTLES THE IVDGEMENT OF THE APOSTLES AND OF THOSE OF THE FIRST AGE IN ALL POINTS of doctrine questioned betweene the Catholikes and Protestants of England as they are set downe in the 39. Articles of their Religion By an old student in Diuinitie MORIENS REVIVISCO AT DOWAY By the widdow of MARK WYON at the signe of the golden Phoenix M.DC.XXXII TO HER MOST EXCELLENT MAIESTY MARIE BY THE GRACE OF GOD QVEENE OF GREAT BRITTANY FRANCE AND IRELAND ALL dignities Most Gratious Queene haue assembled themselues in your Maiestie striuing as it were to make you Great and Glorious Whether we respect that great Monarchie of Fraunce whose Iewell darling you are or that great Monarch HENRY the fourth your noble Father surnamed GREAT for his MARTIALL CHIVALRIE or your Most Illustrious Mother descended of the howse of the great Duke of Florence or your most Christian brother King of Fraunce surnamed IVSTE or your noble Sisters the one married to the great and CATHOLIKE King of Spaine the other to the potent and warlike Duke of Sauoye And although your Maiestie may seeme to haue left all these dignities in leauing Fraunce transporting your selfe to InglaÌ„d Yet they follow you as inseparable attendants on your royall vertues yea now there is a new dignitie accrewed vnto your Maiestie greater then all the rest to wit Your mariage with our great King CHARLES his great Crowne and Kingdome because by your former dignities you were only daughter and Sister to Kings and Queenes by this you art a greate Queene and Spouse to the mighty Prince and greate King of the great Brittanie and by him you haue all the greatnesse also which the Royall bloud of him and his Ancestours can adde vnto yours I may adde to all this another thing which doth agrandize your greatnesse more theÌ„ all the rest to wit your Maiesties Constancie in ReligioÌ„ amidst so many diuers sectes of heresie your zeale towards the Catholike cause your compassion of your Catholike Subiectes for whom you are often suppliant to our noble Souueraigne in all their distresses lastlie your manie pretious and rare indowmentes of nature grace for which our noble King loueth you dearely your subiectes admire you and God hath blessed you with a Royall and hopefull issue When I cast mine eyes on the resplendent beames lustre of this your Greatnesse I confesse I was daunted and feared to approach to so Great maiestie especiallie with so litle a present as I had prepared to wit this litle pamphlet rudelie compiled and in respect of it selfe and the Authour nothing beseeming because nothing proportionate to your greatnesse But because great Princes who cannot be Higher or greater in Temporall dignitie disdaine not yea take pleasure to bowe euen to their lowest Subiectes and doe willinglie accept of their loyall duties and respectes be they expressed by neuer so litle presentes I aduentured presuming on your Maiesties great and gratious Goodnesse to dedicate this my booke vnto your Royall Maiestie my selfe and humble seruice with it hoping that although in other respectes it be too litle a present for so great a Queene yet in that it containeth the Iudgement of the great Apostles and Apostolicall Doctours of the first age after Christ concerning the Protestant Religion conteined in the articles authorized by Parlament it will not be slighted nor lightlie esteemed by your most Excellent Maiestie It will rather confirme and comfort your Maiestie in the Catholike faith when by this booke you shall perceaue that you professe the same religion which the Apostles and Apostolicall Doctours preached and deliuered which S. PETER taught in our countrie which S. IOSEPH of Arimathie who buried CHRIST and was at his mothers death and Assumption taught and practised at Glastenburie where he and his companions fixed their aboade and passed their life in fastinges watchinges and prayers as our Annalles doe testifie Which not onelie the noble Kings of France from CLODOVEVS the first Christian King to King LEWIS the IVST who now raigneth imbraced but also our first Christian King LVCIVS receiued from that holy Pope ELEVTHERIVS who sent him not onely preachers to instruct him and his people but also as our Annales recorde vnto vs sent vnto him an hallowed crowne and extended the limits of his Kingdome to Norwaye and Denmarke Which faith all our first Christian Kinges who were also Saintes mantained by sword and Scepter as Sainct LVCIVS our first Christian King S. LVCIVS or LVCIAN Apostle to the BAVARIANS S. CONSTANTINE Emperour amongst the Grecians S. CONSTANTINE King S. THEODRICKE the two SS ETHELBERTES the two SS ETHELDREDS S. GVNDLEVS S. OSWALD S. OSWIN S. SEBBE S. CEADWALL S. INAS S. SIGEBERT S. RICHARD the twoe SS ALFREDS S. CEOLNVLPHE S. FREMVND S. KENELME S. ETHELNVPH SS EDGAR S. EDMVND the two S. EDWARDS and S. MALCOLME and their holie Queenes also imbraced as S. HELEN Queene and Emperesse mother to CONSTANTINE the great S. AVDRIE or ETHELDRED S. CHINNEBVRGE S. EANFLED S. ERMEMBVRGE S. ETHELBVRG S. ERMVILD S. HERESWIDE S. BVTHILDIS S. SEXBVRGE S. WILFRED S. EADGITH S. ALGVIE S. AGATHE S. MARGARET S. MAVDE To which I willinglie adde our holie Queene S. BERTH as whom your Maiestie so much representeth and resembleth She was daughter to a King of France so is your Maiestie She was married to King ETHELBERT who then was of a contrarie religion to her so is your Maiestie despoused to our King CHARLES the GREAT different as yet from your Maiestie in Religion She was allowed a Bishop and others to be about hee who were of her religion so is your Maiestie She by her prayers and good examples together with some religious preachers sent by S. GREGORIE the great procured the conuersion of her HVSBAND and his people vnto the Christian and Catholike faith and religion so we hope that your Maiestie shall by your holie prayers and examples for which our soueraigne loueth you dearely be a cause of his conuersion to the Catholique Faith at least we hope your Maiestie shall worke in him such a liking of the Catholike Faith that he shall neuer permitte that faith to be persecuted for the defence whereof against Luther King HENRY the eight his great vncle was the first who by Pope LEO the Tenthe was Honoured with the glorious title of DEFENDOVR OF THE FAITH which with the crowne and Kingdome is lineâ—llie defcended vnto his Maiestie Certes his morall life free from all note of vice in which he yeeldeth to no Christian Pâ—ince in Europe seemeth to promise noe lesse This our Kingdome most noble Queene is stiled in auncient histories THE DOWRIE OF MARIE the mother of God Which perchauÌ„ce is the cause why it hath beene so fortunate in Queene MARIES as in Queene MARIES as in Queene MARIE who restored the Catholike Religion after the death of her brother King EDWARD the sixt and in Queene MARIE our Souueraignes grand-mother who sanctified our Land with her bloud shed
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
of Sainct Peter Sainct Paul and the rest of the Apostles written vnto such places and persons as had before beleeued and receaued the Religion of Christ as is in euery of them plainely expressed And yet as is shewed before diuers of these were doubted of and not generally receaued for holy Scripture vntill 300. yeares after they were writteÌ„ The not receauers or doubters of them being faithâ—ull true Christians in all points S. Matthew the â—irst of the Euangelists which wrote writinge for â—he conuerted Iewes in Hebrew could not thereby â—rofit any but Hebrews And yet Sainct Ireneus Irenaeus lib. 3. aduer haereses cap. 1. Hieron catal Script Eccl. in S. Matthaeo Euseb hist Eccl. l. 3. c. 21. Iren. supr witnesseth he did not write vntill both Sainct Peter and Sainct Paul were come to Rome Matthaeus in Hebraeis ipsorum lingua scriptura tradidit Euangelij cum Petrus Paulus Romae Euangelizarent fundarent Ecclesiam And onely for the Iewes before conuerted without scripture Propter eos qui ex cirâ—umcisione crediderunt And taught them by tradition not writinge vntill he was to depart from them to preache vnto others in other places And so was vrged by a kinde of necessity as S. Iohn also to write a Ghospell Ex omnibus Domini discipulis commentarios nobis soli Matthaeus Ioannes reliquerunt quos etiam necessitate ad scribendum esse adactos ferunt Matthaeus enim quum primum Hebraeis praedicasset etiam ad alios quoque transiturus esset EuangeliuÌ„ suum patrio sermone literis tradidit quod subtracta praesentia sua desiderabatur illis à quibus discedebat per liter as adimpleuit Sainct Marke placed in order to be the seconâ— Euangelist he beinge none of those Apostles and immediate Schollers of Christ but disciple of Saincâ— Peter the Apostle as he could not receaue his learninge in Christian Religion from the Scriptureâ— but from his Master and Tutor in Christ S. Peter noe writer of any Ghospell but of one onely shorâ— epistle at that time if the first was then written thâ— last second being written a litle before his death as the same Scripture withnesseth certus quod veloâ— 2. Petr. 1. est depositio tabernaculi mei secundum quod Dominus noster Iesus Christus significauit mihi So followinge Sainct Peter and learninge his Ghospell froâ— him he writ it by Sainct Peters warrant and ordeâ— at the entreaty of the Christians at Rome This foâ— whome hee wrote it being conuerted before without Scripture Marcus discipulus Interpres Petrâ—iuxta quod Petrum referentem andiuerat Rogatus Romae Clem. lib. 6. hypoâ— Hier. l. de Script Eccl. in Marc. Euseb hist l. 3. c. 21. l. 2. cap 15 Matth. westin chr an 42. Flor. wigorn chr an 45. 67. Marian. Scot. an 47. Marian Scot. an 47. Martin Polon an 44. Hier. lib de sc in Luc. Act. 1. Luc. c. 1. à fratribus breue scripsit Euangelium Quod cuâ— Petrus audisset probauit Ecclesiae legendum sua authoritate edidit sicut Clemens in six to Hypotyposeon libro scribit The case of Sainct Luke was the like with S Marke but that Sainct Luke cheifely followed S Paul which was not of the 12. Apostles which conuersed with Christ wryting his Ghospell after S Marke the Acts of the Apostles being writteÌ„ iâ— Rome in or after the 4. yeare of New the 57. or 58 of Christ both the Bookes were writteÌ„ by traditiâ— and after the faith of Christ receaued as he him selfe witnesseth of the first sicut tradiderunt nobâ— qui ab initio ipsi viderunt ministri fuerunt Scrmonis His Acts of the Apostles is an history of things done and encrease of Christians by tradition By all Antiquities S. Iohn was the last which wrote his Ghospell at the entreaty of the Bishops of Asia against Cerinthus and other heretiks and â—heifely the Ebionites denying the diuinity of Christ Ioannes nouissimus omnium scripsit Euangeâ—um Hieron lib. de Script Eccl. in Ioanne Apost Euseb hist Eccl. l. 3. cap. 21. rogatus ab Asiae Episcopis aduersus Cerinthum â—iosque haereticos maximè Ebionitarum domga â—nsurgens qui asserunt Christum ante Mariam non â—isse And neuer wrote before but onely by word â—reached vnto the people conuertinge them by â—n written tradition Ioannem aiunt qui toto tempore Euseb supr l. 2. 3. hist Hier. libr. de Scriptor Ecc. in Ioanne â—uangelici cursus praedicatione sine literis vsus fuerat â—ndem ad scribendum hisce de causis esse permotum Whereby wee also see that his Epistles were not written vntill his later time and the two last longe â—me doubted of as his Apocalipse also was and â—et neither written nor reuealed vntill his bannishâ—ent into Pathmos in the 14. yeare of Domitian Athanas Synopsi Crdren in nerua Epiphan Hier. 51. Iren l. 3. ca. 1. apud Eus l. 5. hist cap. 8. flor Wigorn. chron an 81. 103. Mat. westin chron an 98. â—e yeare of Christs Natiuity 97. or 98. And the â—mmon opinion in antiquity is that he did not â—rite his Ghospell vntill his returne to Ephesus â—ter the death of Domitian Matthew of westâ—ister with others saith that he first by worde conâ—emned those heretiks Cerinthus and Ebion affirâ—ing the world was made by the Angels that Christ â—esus was onely man and denying the resurrection â—f the deade and after by entreaty or compulsion â—ther of the Christians wrote his Ghospell to the â—me end Ioannes Apostolus Ephesum redijt Et quia â—ncussam se absente per haereticos vidit Ecclesiae fiâ—em Cerinthi Ebionis haeresim ibidem damnauit â—struunt enim mundum ab Angelis factum Iesum â—ominem fuisse tantum nec resurrexisse resurrectioâ—em quoque mortuorum non credebant Contra hanc haeresim à fratribus compulsus Apostolus Euangeliuâ— scripfit oftendens in exordio eius in principio fuissâ— verbum ipsum esse Deum per quem omnia factâ— sunt Therefore it is thus made euident that the worâ— was not conuerted to Christ nor his doctrine anâ— Religion receaued and established first by scriptures but vnwritten tradition As to exemplifie â— this our Kingdome of Britaine whose history â— write one of the remotest then knowne natioâ— from Hierusalem and apply the rest to the samâ— being in like estate with it for these things It â— proued both by old and late Greeke and Latinâ— domesticall and forreyne Catholike Protestaâ— writers that it receaued the faith of Christ long before any part of the new testament was writteâ— And it is euident in Antiquities that none of tâ— Ghospels except that of Sainct Marke was writtâ— in this parte of the world or in any language whiâ— the Britans vnderstood And that was but brâ— Hier. in Marco supr Io. an Euseb li. 3. hist Euangelium a short Ghospell and so short as beiâ— assisted both with the Ghospell of Sainct Mattheâ—
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
Christ but this one alone Christ did purchase but one militant Church with his pretious blood he hath no more but one such daughter nor true Christians more then one such mother which the same Sainct Clement likewise proueth thus conuenite ad Ecclesiam Domini quam acquisiuit sanguine Christi dilectâ— primogeniti Const Apost l. 2. c. 65. omnis creaturae Eaest enim altissimi filia quae partâ—rijt nos per verbum gratiae He coÌ„pareth this Church also to one greate shippe Carrying passengers from all contryes to the desired hauen and harbour saying that God is alwayes the Lord and owneâ— of it Christ the Master or Gouernour the Bishop cheife ruler vnder him Preists Deacons and other Clergy men euer supply their places and offices therein Similis est omnis status Ecclesiae magnae naâ— Clem. epist 1. quae per vndo sum Pelagus diuersis è locis regionibâ— viros portat ad vnam potentis regni vrbem properâ—â— cupientes Sit ergo nauis huius Dominus ipse omnipâ—tens Deus gubernator verò sit Christus Tum demâ—â— proretae officium Episcopus impleat Presbyteri nauâ—â—rum Diaconi dispensatorum locum teneant hi qui â—â—techizant nautologis conferantur He giueth also â—â— lay persons their place in this shippe saying thâ— world is the Sea it passeth and witnesseth that thâ— shippe notwithstanding all stormes and tempestâ— persecutions tribulations daungers false Prophetâ— seducers persecuting potentates hypocrites anâ— whatsoeuer enemies aduersaries and aduersities â— euer is safe and neuer maketh shipwrake foâ— Christ euer gouerneth it and the whole Church must endeuour to serue and obey him and his commaundes Saluator Dominus gubernator Ecclesiae suae Martial ep ad Burdegal cap. 11. diligatur ab omnibus ipsius solius praeceptis ac iussis credat obediat omnis Ecclesia Thus Sainct Clement from the Apostles themselues And Sainct Martial also teacheth that the Church of Christ is so firme it can neuer fall nor be broken And yet in the same place he teacheth that the deuill and heretiks his vassals and instruments shall neuer cease to labour and fight against it Inimicus venturus est vt superseminet in populo Dei grana errorum Sed firma Ecclesia Dei Christi nec cadere nec disrumpi poterit vnquam Venient praesumptores absque gratia Dei loquentes quorum gloria labiorum procedit ex superbia similes illi qui superbiâ caelum praesumens habitare mox de caelo cum Angelis suis sequacibus ruit in aeternam voraginem Hi docebunt aliam doctrinam quae aliena est à Deo amica autem diabolo per quam ipse spiritus erroris animas post se trahere festinabit Which cannot more properly be applyed to any sects of heresies then the libertine Protestants so first arising encreasing and subsisting by wanton and lewde licentiousnesse S. Dionysius Areopagita wrote a whole booke Dion Areop l. de Eccles Hierarch in Greeke yet euery where extant de Ecclesiastica Hierarchia of the Ecclesiasticall Hierarchy or holy order which was in his time and to continue euer in the neuer fayling or ceasing Church of Christ All the Apostles so firmely and vniformely beleeued Clem. Rom. epist 1. Ruff. in exposit Symbol Leo iâ— mulâ—is locis and professed this doctrine as a necessary article of faith for all Christians and to obtaine saluation by as the rest and so proposed it vnto all in their Symbolum as Sainct Clement then liuing Ruffinus S. Leo and all Christians acknowlegde Credo Sanctam Ecclesiam Catholicam euer to be an Article of faith as the others which possible could not be true if at any time Christ should want a Church holy and Catholike And our Protestants of England in these their articles doe twise in one article before intituled of the three Creeds make and receaue it with the other articles of their Creede an article of faith throughly to be receaued and beleeued For So they define The three Creeds Protest artic of Relig. art 8. Nicene Creede Athanasius Creede and that which is commonly called the Apostles Creede ought throughly to be receaued and beleeued affirming further they may be proued by most certaine warrants of holy Scripture And both in the Apostles and Nicen Creede this article is contained with the rest This is also confirmed in their publike communion Engl. Protest com booke â—it Catechisme booke vsed in their Churches and allowed by their Parlaments where besides the Article of the Apostles Creede I belâ—eue in the holy Ghost the holy Catholike Church they say vnto God in the canticle Te Deum as they translate it The holy Church Tit. morning prayer through all the world doth knowledge thee And in their Creede of the Nicen Councell they Nicen Creede plainely professe and beleeue that from the Apostles till now and euer after there is and shal be one holy Catholike and Apostolike Church vnam sanctam Catholicam Apostolicam Ecclesiam Where the Church is euer one holy Catholike and the same in all matters of faith it was in the Apostles time And in this sense and no other they haue in their 19. article before described or defined the Art 19. supr Church of Christ to be one congregation of faithfull men with true preaching and due ministration of Sacraments in all things necessary and requisite according as Christ ordained And their publike glosse vpon this 19. article diuiding it into diuers propositions and making this the second proposition There is Thomas Rogers in art 19. proposit 2. but one Church When wee doe say that the Church is visible and that there is a westerne East Greeke Latine English Church wee meane not that there be diuers Churches of Christ but that one and the same Church is diuersely taken and vnderstood and also hath many particular Churches as the Sea many Riuers and armes branching from it For the visible Church is not many congregations but one company of the faithfull For proofe of this out of Scriptures they cite diuers texts Rom. 12. 5. 1. Cor. 10. 17. 1. Corint 12. 13. 27. Gal. 3. 28. and conclude thus all Gods people meaning Protestants agree with vs in this point And particularly cite Confess Helâ—et 2. cap. 17. Bohe. cap. 8. Gal. art 26. Belg. art 27. August art 27. Wittemb art 32. Sueu art 15. and these Protestant Confessions so agree I will onely cite two for the rest one of Heluetia for the Caluinists and for the Lutherans that of Wittemberge where Luther liued as Caluine in Heluetia The Heluetian confession saith Cum semper vnus Confessio Heluet. c. 17. modo sit Deus vnus mediator Dei hominum Iesus Messias vnus item gregis vniuersi Pastor vnum huius corporis caput vnus denique spiritus vna salus vna fides vnum testamentum vel foedus necessariò consequitur vnam duntaxat esse Ecclesiam quam propterea Catholicam
entered into Britaine which denied holy Vnction to be vsed in this Sacrament Negligant confirmationem habere olei sacri illinitionem And our English Protestants themselues by their owne most authorized and allowed proceedings haue doe condemne this their article doctrine in this point For first in the publike correctioÌ„ of their religion at Hampton court King Iames being present Conference at Hampton p. 10. 11. and consenting they thus decree Confirmation is an Apostolicall tradition That Confirmation deliuered by the Apostles is a SacrameÌ„t is proued before Secondly these Protestants confesse and decree that the order of Bishops hath euer beene in the Church from the Apostles time but these men not condemning all forrayne Protestants and in denying to Bishops onely power to make Preists and Clergy men leaue no act of Order peculiar and proper to them if they deny confirmation to be a Sacrament and by them onely to be ministred for all others are lawfully ministred by Priests noe Bishops And these our English ProtestaÌ„ts by the greatest power they haue haue set fourth and vse a publike forme and manner of ministring confirmation by them onely which they pretend to be Bishops among them In which they proue it in their proceedings and by the doctrine of this very article for supposing their opinion though false that holy Vnction is not necessary in this practise of Confirmation English Prot. Communion booke Titul ConfirmatioÌ„ Et tit Catechisme they requiring onely two things needfull to a Sacrament a visible signe or ceremony ordained of God and grace giuen thereby thus propose and practise both first they say and direct The Bishop shall lay his hand vpon euery childe seuerally And that in their Iudgment it is a signe and ceremony ordained Communion Booke supr §. alliuinghly of God and that grace is thereby giuen their pretended Bishops in ministring this to children thus proue wee make our humble supplications for these children vpon whom after the manner of the Apostles wee haue laide our hands to certifie them by this signe of thy fauour and gratious goodnesse towards them Therefore being a signe vsed by the Apostles giuing and certifying grace by this very article and their owne definition of a Sacrament before this of Confirmation must needs by their Religion be a Sacrament in the same degree as they allowe baptisme and the Eucharist to be This their communion booke is daily practized by them in all their Churches vsed both before and after these articles were ordained and at this present and supported and warranted with the greatest allowance their religion or any or point therein by their owne proceedings possibly can haue Queenes and Kings supremacy Parlaments Iniunctions Canons Conuocations publike approbation and practise of all their pretended Bishops or named Clergy men THE XII CHAPTER Pennance so called in this article and by Catholikes The Sacrament of Pennance was so iudged and vscd in this Apostolike age THâ— next SacrameÌ„t of the Catholike Church which this Protestant Article demeth to be such is the Sacrament of Pennance S. Ignatius in this Apostolike age giueth power vnto Pennance to bringe sinners both to the vnity of the militant Church on earth and inherite euerlasting life in heauen Obsecro vos quotquot poenitentia ducti redierint Ignat. epist ad Philadelph ad vnitatem Ecclesiae suscipite illos cum omni mansuetudine vt per bonitatem patientiam vestram resipiscentes ex diaboli laqueis digni iam Christo facti salutem consequantur aeternam in regno Christi And writeth how Christians were then bound to admonish and exhort sinners to pennance Oportet eos commonefacere ad poenitentiam cohortari si forte manus dent monitisque cedant S. Denis the Areopagite deliuereth the manner of penitents and pennance to haue beene then as the Catholiks now vse the penitent to kneele to the Preist and with sorrowe confesse his sinnes and the Preist by absolution to forgiue them and so iustifie the penitent sinner and greately reprehendeth one Demophilus for hindering it saying it was the order of discipline then Tu vt tuae literae indicant procedentem Dion epist aâ— Demophil ante med Sacerdoti impium vt ais peccatorem nâ—sâ—io quo pacto contra disciplinae ordinem astans calce abiecisti Adhuc cum ille quidem quod oportuit fateretur se ad peccatorum remedium quaerendum venisse tu non exhorruisti sed bonum Sacerdotem ausus es lacâ—rare conuitijs miserabilem eum dicens quòd poenitentem impium iustificasset S. Ignatius maketh it one of the IgnaÌ„t epist aâ— Heronem Sacraments ministred by Preists Baptizant sacrificant eligunt manus imponunt S. Clement setteth it downe for a tradition of S. Peter and the other Apostles to confesse all sinnes vnto the Pastours of their soules and to rceaue cure and remedy from them Si forte alicuius cor vel liuor vel infidâ—lâ—tas Clem. Rom. epâ—st â— vel aliquod malum ex his quae superius memorauimus latenter irrepserit non erubescat qui animae suae curam gerit confiteri haec huic qui praeest vt ab ipso per verbum Dei consilium salubre curetur And he addeth afterward from the mouth of S. Clem. Rom. sup epist 1. Peter Instruebat actus suae vitae omni hora custodire in omni loco Deum respicere firmiter scire cogitationes malas cordi suo aduenientes mox ad Christum allidere Sacerdotibus Domini manifestare S. Peters instruction was diligently to take knowledge euen of the euill cogitations of the hart and to confesse them to the Preists of God He saith in an other Constitut Apost l. 2. cap. 49. place that penance is like vnto baptisme Erit ei in locum lauachri impositio manuum He setteth downe the verie manner of enioyning penanc according to the qualitie of the sinnes committed dayes or weeks in fasting and penance Afflictum diebus Cap. 19. Ieiuniorum pro ratione peccati bebdomadas duas vel tres vel quinque vel septem dimitte dicens ei quaecumque conueniunt ad peccatorem corripiendum And he expoundeth those words of Christ in the ghospel of bynding and loosing of this Sacrament as others after him do Paenitentibus remissionem concedere oportet Cap. 21. Recognosce ô Episcope dignitatem tuam quod sicut ligandi potestatem accepisti sic etiam soluendi Obtinens igitur soluendi potestatem recognosce Pennancea Sacrament among the Britans tâ—ipsum secundum dignitatem loci tui in hac vita versare It was so generally a receaued truth here in Britaine that euen when our Protestant Antiquaries confesse our Christian Britans kept their first faith inuiolate the contrary was adiudged heresie and a King himselfe frequard summoned Hector Boeth l 9. Scotor Hist fol 179. Georg. Buch. l. 5. Rer. Scotir Reg. 52. and proceeded against for laughing at the Baptisme of
ei vim sanandi depellendi morbum fugandi daemones expellendi insidias per Christum spem nostram And by Apostolike Alexander Pap. 1. epistol omnes orth authority commaunde those ceremonies especially of holy water to be perpetuallie vsed by Preists in all Churches aquam sale conspersam populis benedicimus vt ea cuncti aspersi sanctificentur purificentur Quod omnibus Sacerdotibus faciendum esse mandamus So auncient was this holie ceremonie of sanctifying water and salt so coÌ„tinuall generall and inuiolable which our Protestants themselues thus acknowledge Alexander Romanus aquam admixto Robert Barn l. de vit Pont. Roman in Alexandro 1. sale precibus benedicendam eamque in templo domi ad Satanam propellendum ad peccata tollenda seruari iussit So it was in hallowing the water of baptisme S. Clement and others deliuering the verie manner thereof deprecetur Sacerdos instante baptismo Et dicet Clem. const Apost l. 7. ca. 43 l. 8. c. 35. Aspice è Coelo sanctifica hanc aquam tribue gratiam vim qui baptizatur secundum mandatum Christi cum eo crucifixus commortuus consepultus consufutatus sit in adoptionem quae in eo fit vt mortuus quidem sit peccato viuat autem iustitiae There he deliuereth Cap. 42. also the forme and order of hallowing Chrisme to annoint the baptized Benedicitur oleum à Sacerdote in remissionem peccatorum There he deliuereth the abrenuntiation which was made before baptisme Abrenuntiatio sathanae Cap. 41. operibus eius pompis cultui Angelis machinationibus eius omnibus quae subipso sunt He deliuereth Cap. 23. ep 3. const Apost l. 3. c. 16. 10. Iustinus quaes 137. Missa S. Marci Clem. coÌ„st Apost l. 8. c. 12 Ciprianus ep 63. Miss S. Iacob Alexand. 1. ep 1. Iustin orat ad Ant. pium Ireneus l. 4. c. â—7 lib. 5. cap. 2 Dion Areop l. Eccl. Hier. c. 43. Clem. const Apost l. 3. c. 6. Ignat. epist ad Eph Iren. l 4 c. 20. c. 34. Euarist apud Burchar l. 1. cap. 27. Pius r. apud eund l. 5. c. 47 l. 3. c. 72. Tom. 1 conc c. Clem. can Apost 72. ep 2. the annointing of the baptized vnges oleo sancto caput eorum qui baptizantur siue viri sint siue mulieres It was Dominica Traditio the Tradition euen from Christ that in the chalice water should be mixed with the wine to be offered ne quid aliud fiat à nobis quà m quod pro nobis Dominus Priorfecerit vt calix qui in commemorationem eius offertur mixtus vino offeratur The Apostolike writers of this age assure vs there were altars and they consecrated to consecrate and offer vpon them the blessed and perpetuall sacrifice of Christs body and blood and how they were consecrated as now they are with holy oyle Diuini altaris consecrationem sanctissimorum mysteriorum lex sacratissimi vnguenti castissimis infusionibus perficit And deliuer the verie manner with incense and other ceremonies Pontifex vbi orationem sanctam super diuinum altare peregit ex ipso incensum adolere inchoans omnem plani ambitum circuit Demum ad sanctum altare iterum rediens psalmorum incipiens melos Qui verò ipsius ordinis praecipui sunt vnà cum Sacerdotibus sanctum panem benedictionis calicem sanctis altaribus imponunt So they write of chalices patens and veales hallowed vas aureum vel argenteum vel velum sanctificatum nemo amplius in suum vsum conuertat hoc enim fit contra ius contra leges So of the holie vestiments of Bishops Preists Deacons Subdeacons and others of the Cleargie Sacris induti vestimentis So our Protestants themselues Clem. ep 2. Anac ep 1. Robert Barnes l. de vit Pontif Rom. in Anacleâ—o confesse Anacletus Sacerdotem sacrificaturum ministros vestibus sacris indutos contestes custodes sibi adhibere ordinauit Episcopus verò vt plures ministros sibi in sacris faciendis adiungat I haue spoken of diuers others before and shall remember more in the 36. of consecration of Bishops and ministers hereafter And our auncient monuments are witnesses that as other nations so all the Churches of Britaine did in the Britans time receaue and followe these manners and ceremonies euen by authoritie of the Romane Church Omnes Britannicae Ecclesiae modum Manuscr an t in vit S. Dauidis Capgr Catal. in eodem regulam Romana authoritate acceperunt Therefore most certaine it is that euerie particular and nationall Church hath not against this article authority to ordaine chaunge and abolish such ceremonies or rites of the Churche as the Protestants of England haue done THE XXVI CHAPTER The 35. 36. articles intituled of homilies and of consecration of Bishops and ministers thus examined and condemned THeir next 35. article intituled of homilies doth onely receaue and allowe to be read in their Protestant Church 2. Bookes of homilies one set fourth in the time of King Eduard the sixt the other in the beginning of Queene Elizabeth her Reigne Of which the reader may easilie giue censure according to that is said and proued in the former articles for wherein soeuer either of those 2. bookes any homilie in them on anie part point or doctrine in anie one of them all doth differ from the first Apostolike Catholike true doctrine inuinciblie proued before those bookes homilies parcels or assertions of them are vtterlie to be reiected and renounced Which the verie times themselues of their publication the condemned erroneous dayes of that King and Queene and their Protestanâ— composers and publishers likewise condemned for their false teaching and writing doe manifest vnto vs. Their 36. article of Consecration of Bishops and ministers is thus The booke of consecration of Archbishops and Bishops and ordering of Preists and Deacons lately set for the in the time of Edward the sixt and confirmed at the same time by authoritie of parliament doth conteine all things necessary to such consecration and ordering neither hath it any thinge that of it selfe is superstitious or vngodly And therefore whosoeuer are consecrated or ordered according to the rites of that booke since the second yeare of the a forenamed King Edward vnto this time or here after shall be consecrated or ordered according to the same rites we decree all such to be rightly orderly and lawfully consecrated and and ordered Hitherto this article which in euery part thereof is fully confuted before in my Examination of their 23. Article intituled of ministring in the congregation Where I haue demonstratiuely proued that they neither haue any true lawfull Iurisdiction or ordination among them But to do a worke of Supererogation in this so much concerning the standing or ouerthâ—owe of our Protestants whole religion quite ouerthrowne by this one dispute if they haue no rightly orderly and lawfully consecrated Bishops Preists or Deacons I further thus