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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85228	Certain considerations of present concernment: touching this reformed Church of England. With a particular examination of An: Champny (Doctor of the Sorbon) his exceptions against the lawful calling and ordination of the Protestant bishops and pastors of this Church. / By H: Ferne, D.D.	Ferne, H. (Henry), 1602-1662.	1653 (1653)	Wing F789; Thomason E1520_1; ESTC R202005	136,131	385

really offered but by the Hanc Hostiam this Sacrifice meant as the ancient Fathers did as shewn above Furthermore it is considerable that to maintain this presumptuously assumed power the Romanists have nothing but words and Figurative speeches used by the Fathers in this mystery which as was noted above N. 7. cannot bear the real and proper Sacrificing asserted by the Church of Rome Lastly it is considerable when they are pressed to the point to shew how this offering in the Eucharist and on the Cross can consist how his daily Offering up in their Mass which they make propitiatory can stand without derogation to his propitiatory Sacrifice on the Cross they are fain to make the one absolute the other but relative and depending wholly on the other and to acknowledg this their real and propitiatory Sacrifice to be but a means of applying the benefit and that Sacrifice on the Cross And this comes home to that we say of the Sacrament for God hath appointed the Sacraments to that purpose of the applying the benefit of Christs passion and Sacrifice and to that purpose we use them as is noted above N. 4.5 All this considered We see how needless unwarrantable presumptuous a thing this their Sacrifice of the Mass and that such also is the power of Sacrificing given to their Priests how vainly they reproach us for not assuming as vainly question the lawful calling of our Bishops THE END A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivie-lane LONDON A Collection of all the severall Tracts and Sermons formerly published by Henry Ferne D. D. 1. THe Resolving of the Conscience c. 2. Conscience satisfied c. 3. A Reply to severall Treatises c. 4. Of the Division between the English and Romish Church upon the Reformation 5 Episcopacy and Presbytery considered c. 6. A Sermon preached at the publique Fast the 12. day of Aprill at St. Maries Oxford c. 7. A Sermon preached before his Majesty at Newport in the Isle of Wight c. 1. A Paraphrase and Annotations upon the books of the New Testament briefly explaining all difficult places thereof by H●ury Hammond D. D. in fol. 2. The Practical Catechisme with all other English Treatises of H. Hammond D. D in two volumes in 4o. 3. Dissertiones quatuor quibus Episcopacus Jura ex S. Scripturis primaevâ Antiquitate adstruuntur contra sententiam D. Blondelli altorum Authore Henrico Ham nond in 4o. 4. A Letter of Resolution of fix Quaere's in 12o. By Jer Taylor D. D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundays in the Year Fitted to the great Necessities and for the supplying the wants of Preaching in many parts of this Nation Together with a Discourse of the Divine Institution Necessity Sacrednesse and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4o. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2d Edit in fol. 4. The Liberty of Prophesying in 4o. 5. An Apologie for authorized and Set-forms of Liturgie in 4o. 6. A Discourse of Baptisme its institution and efficacy upon all Believers in 4o. 7. The Rule and Exercises of holy living in 12o. 8. The Rule and Exercises of holy dying in 12o. 9. A short Catechism for institution of young persons in the Christian Religion in 12o. Certamen Religiosum or a Conference between the late King of England and the Lord Marquis of Worcester concerning Religion at Ragland Castle Together with a Vindication of the Protestant Cause by Christopher Cartwright in 4o. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honourable Christopher Hatton in 12o. Boanerges and Barnabas or Judgment and Mercy for wounded and afflicted soules in severall Soliloquies by Francis Quarles in 12o. The Life of Faith in Dead Times by Chr Hudson in 12o. Motives for prayer upon the seven dayes of the Week by Sir Richard Baker Knight in 12o. The Guide unto true blessednesse or a body of the Doctrine of the Scriptures directing man to the saving knowledg of God by Sam. Crook in 12o. Six excellent Sermons upon severall occasions preached by Edward Willan Vicar of Hoxne in 4o. The Dipper dipt or the Anabaptists duck'd and plung'd over head and ears by Daniel Featly D. D. in 4o. Hermes Theologus or a Divine Mercury new descants upon old Records by Theoph. Wodnote in 12o. Philosophicall Elements concerning Government and Civill society by Tho Hobbs of Malmesbury in 12o. A Discourse of Holy Love by Sir George Strode Knight in 12o. The Saints Hony-Combe full of Divine Truths by Richard Gove Preacher of Henton Saint George in Somersetshire in 8o. Directions for the profitable reading of Scriptures by John White M. A. in 8o. The Exemplary Lives and Memorable Acts of 9. the most worthy women of the world 3. Jews 3. Gentiles 3. Christians by Thomas Haywood in 4o. The Saints Legacies or a Collection of Promises out of the Word of God in 12o. Judicium Universitatis Oxoniensis de Solenni Ligā Foedere Juramente Negative c. in 8o. Certain Sermons and Letters of Defence and Resolution to some of the late Controversaries of our times by Iasper Mayne D. D. in 4o. Ianua Linguarum Reserata five omnium Scientiarum Linguarum seminarum Auctore Cl. Viro I. A. Comenio in 8o. A Treatise concerning Divine Providence very seasonable for all Ages by Thomas Morton Bishop of Duresme in 8o. Animadversions upon M. Hobbs his Leviathan with some Observations upon Sir Walter I. ●leighs History of the World by Alexander Rosse in 12o. Fifty Sermons preached by that learned and reverend Divine Iohn Donne in fol. Wits Common-wealth in 12o. The Banquet of Jests new and old in 12o. Balzal's Letters the 4th part in 8o. Quarles Virgin Widow a Play in 4o. Solomons Recantation in 4o. Amesii Antisynodalia in 12o. Christ's Commination against Scandalizers by John Tombes in 12o. Dr. Stuart's Answer to Fountaine's Letter in 4. A Tract of Fortifications with 22 brasse cuts in 8. Dr. Griffith's Sermon Preached at S. Paul's in 4. Blessed birth-day printed at Oxford in 8o. A Discourse of the state Ecclesiastical in 4. An Account of the Church Catholick where it was before the Reformation by Edw Boughen D D in 4. An Advertisement to the Jury-men of England touching Witches written by the Author of the Observations upon Mr. Hobbs Leviathan in 4. The Commoners Liberty or the English mans Birth-right in 4. An Expedient for cōposing differences in Religion in 4. The holy life and death of the late Vi countesse Falkland in 12. Englands faithfull Reprover and Monitour Directed 1. To the Church of England 2. To the inferiour Ministers of the Gospell 3. To the Nobility and Gentry 4. To the expulsed Members of the University and to those now abiding therein 5. To the Judges Lawyers c. 6. To the City of London 7. To the seduced of this Nation and to as many as have seperated themselves from the Communion of our Church 8. To the whole body of this Nation 9. A Post script to the Reader The Author a Sequestred Divine FINIS

Bluet and Bluet from Master Neale and Master Neale from I know not whom nor he neither Only he tells us that one Master Constable received it from Stow himself who acknowledged so much in private but durst not publish it Be it on Master Constables account whether he wrongs Stow or no We know what advantage they make of such stories confidently reported to entertain and confirm their Proselytes withall But setting aside the public Records that shew the place and manner of their Ordination and how they were at several times Ordained this story betrayes it self many wayes First in that it pretends Scory alone to have Ordained them for as Master Mason here noted who can imagine that the other three Barlo Coverdale and Hodskinson who desired the advancement of the cause should decline the Action especially when the Penalty was a Premunire according to the 25. of Hen. 8. cap. 20. or that Parker an Archbishop Elect would have been Ordained by one when the other three were in the Queens Letters for his Consecration as well as Scory and as willing and at hand Secondly that they should make choice of such a place a Tavern for so sacred an Action which would shew them to be Madmen and fitter for Bedlam then Bishopricks when as Churches and Chappels were open to them as Mason noted Champny pretends they knew Landaff would not be brought to their Churches Very like when he notwithstanding continued in the Church of England all his life time after and held his Bishoprick to his death but if he scrupled to come into our Churches why should they think he would meet them at a Tavern or why make choice of a Tavern rather then some other privat though common place The question then is whether Landaff was so good a fellow to approve of a meeting there or whether Champney was in Wine when he wrote this or the Reader will be such a Fool as to believe it As for Parker Grindal and the other who are thus defamed their lives and manner of Conversation before and after did sufficiently recommend them to all men for persons Learned Grave Sober Temperat Lastly let me observe how this story betrays it self in the strange Form of their Ordination and must either conclude those grave Personages to be Madmen again that having the Form of Ordination used in King Edwards dayes and commanded by the Law would or durst use any other especially so ridiculous one as is here reported or els condemn the raisers of this report of sensless impudency and the believers of it of notorious folly 4. But we are yet again call'd back to answer a Negative argument from John Stow who hath omitted to speak any thing of the consecration of this Archbishop And why should that be so strange Because Stow doth not usually admit any memorable thing done at London and all Chroniclers use to be very diligent in Recording all Innovations in States and this Stow was punctual in describing the reception consecration and enstalment of Card. Pool which yet was but after the wonted manner it is then very strange he should say nothing of the Consecrating of this new Archbishop after the New Fashion not seen in England before and the more strange this because Stow is known to have born great respect to Mat. Parker There must needs be other cause of such wilful silence besides forgetfulness to this purpose he pag. 503 c. As for Card. Pools reception and consecration Stow doth not fuse describere describe it at large as Champny sayes but only mentions it as done and considering that Chroniclers use to be punctual in describing all the Pageants that are shewn at the entrance or entertainment of Princes I marvel he did not enlarge himself in relating the manner how this great Cardinal such a special person comming upon such a special errand with Legatine power to reconcile and bring back the whole Kingdome to the Chu of Rome was received consecrated and enstalled which no question was set off with all the holy Pageantry of the Romish pomp Whereas the Consecration of Protestant Bishops being now more simply and homely though more Apostolical with few but innocent Ceremonies did not afford matter so much for a Chronicle as a Register One thing more was special in the Cardinals entrance which Stow notes The same day saith he that Docter Cranmer his predecessour was burnt the Cardinal sang his first Mass A good beginning One was burning the other singing But what if Stow professed so much respect to Archbishop Parker was this the only kindness he could do his friend to tell the Kingdom what it knew that he was Archbishop That respect and honour he bore the Archbishop if he had meant to shew it would have rather invited him to be copious in setting out his personal vertues and endowments which seeing he hath not once mentioned why should we marvell at his silence in the other And could there be done any thing at London more memorable and of more concernment in the way of the Church or a greater innovation in Champney's judgment then the first Synod held in the Queens reign where Uniformity of Doctrine and Religion drawn up in 39. Articles was concluded and published yet is it not once mentioned by Stow. It is the business of State not of the Church which affords work for this and other Chroniclers 5. The Consecration of Bishop Scory and Coverdale Next he endeavours to prove that Scory and Coverdale two other Ordainers of Parker were not consecrated themselves either after the old Roman or new English way and thinks he convinces it evidently thus The Ordinals saith he or old way of consecration were abolished by the Parliament of 2. and 3. of King Edward The new Form established by the Parliament of the 5. and 6. of the same King but the two former Ordainers were consecrated according to Masons records Aug. 30. 1551. that is five months before the new Form was set out and therefore by no Form in force even according to the Laws of this Realm So he pag. 510. This argument at the first appearance seems pressing and Champny doth not a litle set by it By what Form From hence saith he inevitably it is concluded that those two were never consecrated indeed and therefore not Parker as is pretended whereupon he concludes Masonum protervum inverecundum that Mason was obstinately shameless in avouching Parkers due consecration pag. 511. But I shall easily make appear the weakness of this argument as raised upon a meer mistake either through his inadvertency of what he might have observed in the Statutes or his wilfull concealment of what he did see The case stands thus It is true that the Ordinals are named with other superstitious books and with them abolished in the Parliament of 2. and 3. of Edward 6. and true also that the form of Ordination after agreed on was confirmed in the Parliament of the 5. and 6.

definition of any General Councel that they are most clearly according to the judgment of the Ancient Church Or look we at the End or purpose of the dispute which with us was public satisfaction to all persons doubting and to bring about a good and charitable agreement and this upon the command of the Prince the desire and expectation of the whole Kingdom but no such good purpose intent or expectation in the dispute or alteration unto which Saint Ambrose was provoked 8. His other Example relates to their not Crowning of the Queen Euphemius saith he Patriarch of Constantinople refused to acknowledg Anastasius for Emperour but repell'd him as an Heretick till he promised to admit the Councel of Chalcedon Here again is another fundamental point and the Declaration of an undoubted General Councel which notwithstanding could not give Euphemius warrant to do any more then express his judgment of the unworthiness of the Emperour But what is this to their refusal of Crowning the Queen whose right they had acknowledged whose faith they could not question as contrary to any approved Councel For what are the Novel Articles of Romish faith to the Fundamental Christian Faith declared in the Ancient Councels And yet must Princes by the judgment it seems of Romanists not have their Crowns if they will not first admit that faith or else lose them if after by due Reformation they cast it off Thus far of the offence of those Bishops as to the business of Crowning and Conference of which offence the Queen might well be a competent judg it being so apparant for the fact and against so known a duty 9. Their refusal of the Oath of Supremacy Now to the other offence charged on them the Refusal of the Oath of Supremacy the chief cause of their deprivation Upon this Doctor Champny spends his 15. and 16. chap. and that he may prove that Deprivation unjust states the question thus Whether Queen Elizabeth with her Councel or Parliament could deprive those Bishops because they refused to swear that she was the Supreme Head of the Church of England pag. 536. and thereupon makes his Argument thus That Judgment is unjust which is given by an incompetent Judg. Now to prove the Queen and Parliament were not competent Judges he supposes it as clear that this was a Cause ad fidem Religionem directe pertinentem directly perteining to Faith and Religion and then assumes that neither the Queen nor any Lay-persons could be competent Judges of Bishops in such a Cause This he largely pursues by places of Scripture which shew that Bishops and Pastors are set in the Church to teach all others of what degree and rank soever in matters of Faith and Religion and therefore cannot be judged by them in such matters Luke 16.16 He that heareth you heareth me and Heb. 13.17 Obey those that have the rule over you and submit and the like Also by the Testimony of Emperours Constantine Valentinian Theodosius professing the judgment of such matters did not belong to them Also of Bishops Athanasius Hosius Ambrose plainly telling other Emperors as much Yea calls King James himself to witness citing out of his Declaration against Card. Perrouns Oration these words It is true that Emperours did not bear themselves as Supreme Judges in matters of Faith and Doctrine Lastly adds the testimony of Calvin Kemnitius and the Centurists against that title of Supreme Head Then in his 16. Chapter undertakes to answer what Master Mason had brought for Regal Supremacy in Ecclesiastical things and Causes 10. The Title of Supreme Head of the Church But to his whole Argument in his 15. Chapter we may return this general answer There are thus many failings in it I. The question wrong stated for those Bishops were not put to swear the Q. was Supreme Head of the Church of England there are no such words in the Oath of Supremacy but that the Q. was Supreme Governor of the Realm of England and all other her Majesties Dominions in spiritual and ecclesiastical things and Causes For upon notice of offence taken at the title of Supreme Head of the Church which her Father and Brother had used the Queen was graciously pleased to wave it and put it as above said Supreme Governour of the Realm c. But Champny wittingly reteins the former Title as obnoxious to more reproach and Envy II. His Argument touches not the whole cause or the main part of it which concerned the renouncing of forrein Jurisdiction III. The cause rightly stated is not a matter directly perteining to faith and religion as he takes for granted IV. Albeit such a Judgment of matters perteining to Faith and Religion as those Emperors denyed doth not indeed belong unto them or any Lay-Persons yet may Kings and Emperors have such a judgment as is necessary for the due exercising their supreme power in and about matters and causes of Faith and Religion 11. Two things considerable in the Oath and accordingly two mistake● That all this may the better appear We must observe there are two things considerable in the Oath of Supremacy What is attributed to the Sovereign Prince and then what is denyed to the Pope or any forrein Potentate and accordingly there is commonly a double mistake which the Adversaries and reproachers of this Oath this Docter Champny in particular do run upon The First is the overlooking of the main thing aimed at in this Oath which is not so much the affirming or attributing a Supremacy to the Prince as the denying and renouncing of the Papal Supremacy and Jurisdiction and the excluding it out of this Land For it is security which the Prince seeks here and that stands not so much in receiving acknowledgments of Titles and bare assertions from Subjects as in their renouncing of all adverse power and promising not to obey it In special that known usurped power of the Bishop of Rome mentioned and branded as unsufferable in all the Statutes that concern the Supremacy of the Crown and so indeed it deserved to be both for the intolerable burdens and exactions it laid upon the Subjects of this Land and for the dangerous positions and Doctrines it draws after it to the unsufferable prejudice of the Prince his Crown and dignity as The exemption of all Ecclesiastical Persons which in effect makes them none or but half Subjects The deposing of Kings and disposing of their Kingdoms upon Excommunication which makes them no Kings or but at the Popes pleasure and according to the same Doctrine the Oath of Allegeance is pronounced by Pope Paul V. in his first Breve to contein many things flat contrary to the Catholic Faith and to the salvation of Souls and therefore by no means to be taken by any of his Catholicks And have not Princes good cause to look to themselves upon this point of Supremacy to the excluding of such forrein Jurisdiction so dangerous so injurious 12. Now that Security from this