Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	church_n	council_n	trent_n	4,509	5	10.5965	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17018	The iudgement 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.	Broughton, Richard.	1632 (1632)	STC 3898; ESTC S114820	265,017	428

generall Councels as necessary vnto saluation hâ—â—e neither strength nor authority vnlesse it may be declared that they be taken out of holy Scriptures This is aboundantly before confuted where I entreated of their article of Scriptures So it is by that is deliuered in this Councell which they wholy and without any the least exception admit For in denyall of marriage vnto Cleargy men it hath done it by the old Apostolike tradition of the Church Can. 6. 7. secundum veterem Ecclesiae traditionem So they doe in the true gouernment of the Church by the Pope and Patriarkes Antiqua consuetudo Antiqua mores Mos antiquus Seruetur Seruentur Consuetudâ— obtinuit antiqua traditio Yet true gouernment of the Church is with them an essentiall property of the true Church vnseperable and so necessary to saluation So is the true Cleargy and consecration as also the holy Sacrifice Sacrament of the altar really containing the body of Christ yet by these men not to be declared by Scriptures they finding no such thing in them And these Protestants themselues with publike Protest of Engl. in feild libr. 4. of the Church pag. 228. allowance write Bishops assembled in a generall Councell haue authority to interpret Scriptures and by their authority to suppresse all them that gaine say such interpretation Therefore if there were question of truely interpreting Scripture Protestants must yeeld to generall Councels and not these to them particular Churches if the Protestant was such must of duty and necessity submit themselues to the vniuersall and Apostlike Catholike such as a generall Councell is as the first Nicen Councell in the Creede thereof which Protestants receaue doth declare it selfe and such generall Councels to be and so inflicteth censures Anathematizat Caâ—â—olica Symb. Niceâ— Ruffin lib. 1. hist c. 5. Soc. l. 1. hist c. 6. Apostolica Ecclesia Therefore wee are sure a generall Councell cannot erre in expounding Scriptures or any decree of faith That our Christian Britains were of this minde opinion and profâ—ssion their Bishops with longe and tedious labours present at the greate primitiue Councels of Arles Sardice Ariminum and others by all witnesses and with our King and Emperour at Nice in most probable Iudgment also Rome and the sacred Nicen Councell here then authentically receaued and embraced by all holy writers giue aboundant testimony THE X. CHAPTER The 22. Article thus likewise examined and condemned THE next article the 22. in number is intituled of Purgatory And is thus The Romish doctrine The doctrine of Purgatory prayer and other satisfaction for the true faithfull deceased practised in this first agâ— concerning Purgatory pardons worshipping and adoration aswell of Images as of reliques and also inuocation of Saincts is a fond thing vainely inuented and grounded vpon no warranty of Scripture but rather repâ—gnant to the word of God Much matter in few words many things peremptorily affirmed nothing proued All false and foolish also where as they would haue all thing grounded vpon warranty of Scripture so many times by theÌ„ affirmed and as often by me before confuted And to take their assertions in order beginning with their first about the Romish their phrase doctrine concerning Purgatory This is thus set downe in the Councels of Florence and Trent If men truely ponitent depart this life in the loue of God before they haue satisfied for their sinnes their soules are purged with the paines of Purgatory And that they may be releiued from such paines the suffrages of the saithfull aliue to wit sacrifice of Masse prayers and almes and other offices of piety which by the faithfull are vsed for other faithfull people according to the instituâ—â—ons Concil Flor. Concil Tâ—id Sessione 4. can 30. of the Church doe profit them Definimus si verÃ¨ poenitentes in Dei charitate decesserint antequam dignis poenitentiae fructibus de commissis satisfeâ—eriâ—â— omissis eorum animas paenis Purgatorij purgari Et vt Ã poenis huiusmodi releuentur prodesse his viuorum fidelium suffragia Missarum scilicet sacrificio orationes eleemosynas pietatis officia quae Ã fidelibus proaijs fidelibus fieri consueuerunt secundum Ecclesiae institutae Nor is this the Romish onely but also the Greekish and Catholike doctrine of the Church of Christ So is affirmed by Gennadius their learned Patriarke in his defence of the recited Councell of Florence The doctrine of Purgatory prayer and Sacrifice Gâ—nad Schol. in defens CoÌ„cil Floraent def â— cap. 3. for the deade was a tradition of the Apostles That which the Laâ—â—nes call purgatorium purgatory they of the Greeke Church name catharterion a purging place They were onely Scismaticorum Sectatores followers of Scismatikes which denied it This is likewise confessed Relation of Relig. c. 53. 54. 55. by our English Protestants and knowne vnto all trauaylers either into the contries or writers of the Greekes Now let vs see whether it was the doctrine of the Apostolike age or noe The Greeke Patriarke hath before affirmed it So will our Protestants hereafter And the Apostolike men of this age affirme and proue it Sainct Clement saith his Master and predecessour Sainct Clem. Rom. Epist 1. Peter among other things did teach mortuos sepelire diligenter corum exequias peragere proque eis orâ—â—e eleemosynas dare To bury the deade and diligently performe their funerals and pray and giue almes for them He deliuereth further how in their publike Constitut Apost l. 8. c. 19. Church seruice and Sacrifice of that time among their prayers for other necessaries they prayed for the faithfull departed out of this world Pro ijs qui infide quieuerunt oremus And from Iames Alphaeus named the Brother of our Lord frater Domini he setteth downe the manner how the Deacon vsed publikely to giue warning in the time of the holy Sacrifice to pray for the soules of the faithfull deceased deliuering the very prayer commonly vsed in such cases directly proueing a place of Purgatory and prayer for the deliuery of the faithfull departed from thence with a remission of all punishment they had deserued and were to suffer vntill they were by such meanes freed thereof Pro defunctis qui in Christo requieuerunt L. 8. supr cap. 47. iuxt al. 40. 41. postquam Diaconus edixit orandum esse adiunget etiam haec oremus profratribus nostris qui in Christo requieuerunt vt Deus summae erga homines charitatis qui animam defuncti suscepit remittat ei omne peccatum voluntarium non voluntarium propitius illi factus collocet eam in regione piorum qui laxati sunt in sinu Abrahae Isaac Iacob cum omnibus qui Ã saeculo condito Deo placuerunt vnde fugit dolor maeror gemitus And againe ipse nunc respice hunc seruum tuum quem in aliam sortem elegisti assumpsisti condona ei si quid tum volens tum

sufficient for this Question The next Protestant exception in this article is concerning Images and is this The Romish doctrine The reuerent vse of holy Images thus proued concerning worship and adoration of images is a fond thinge vainely inuented and grounded vpon no warrant of Scripture but rather repugnant to the word of God The Councell of Trent for Catholiks thus deliuereth their doctrine and practise in this point which these men terme the Romish doctrine Imagines Christi Deiparae Virginis aliorum Sanctorum Concil Trid. Sess 9. in templis praesertim habendas retinendas eisque debitum honorem venerationem impertiendam non quÃ²d credatur inesse aliqua in ijs diuinitas vel virtus propter quam sint colendae vel quÃ²d ab eis sit aliquid petendum vel quÃ²d fiducia in Imaginibus sit figenda veluti olim fiebat Ã gentibus quae in idolis spem suam collocabant Sed quoniam honos qui eis exhibetur refertur ad prototypa quae illae representant Ita vt per imagines quas osculamur coram quibus caput aperimus procumbimus Christum adoremus Sanctos quorum illae similitudinem gerunt veneremur Id quod conciliorum praesertim verÃ² secundae Nicaenae Synodi decretis contra imaginum oppugnatores est sancitum That the Images of Christ The Mother of God and other Saincts are to be had and retained especially in Churches and due honour and reuerence is to be done vnto them not because wee may or doe beleeue there is any diuinity or vertue in them for which they are to be reuerenced or that any thing is or may be asked of them or trust placed in them as it was vsed of the gentils which placed their hope in Idols But because the honour which is done to them is referred to these whose Images they be and represent So that by the Images which wee kisse and before which wee put of our hats and knâ—ele downe wee adore Christ and worship the Saincts whose similitude they beare Which is defined in the decrees of Councels especially of the second Councell of Nice against the oppugners Concil Nic 2. of Images That Nicen generall Councell so defineth and testifieth it to be the doctrine of the Fathers and tradition of the Catholike Church in all the world Imaginis honor in prototypuÌ„ resultat qui adorat Imaginem in ea adorat quoque descriptum argumentum Sic enim Sanctorum nostrorum patrum obtinet disciplina vel traditio Catholicae Ecclesiae quae Ã finibus vsque ad fines Euangelium suscepit They say it was the faith of the Apostles Fathers and all true beleeuers in the world And doe anathematize all that alledge the sentences of holy Scripture against Idols against such sacred Images or call them Idols or say the Christians adore Images as Gods and those that wittingly communicate with them that hold opinion against such Images or abuse them Sancta Synodus exclamauit omnes sic credimus omnes idem sapimus omnes approbantes subscripsimus Haec est fides Apostolorum haec est fides patrum haec est fides orthodoâ—orum haec fides orbem terrarum confirmauit Credentes in vnum Deum in Trinitate laudatum venerandas Imagines amplexamur Qui secus agunt anathemate percelluntur Quicunque sententias sacrae Scripturae de Idolis contra venerandas Imagines adducunt anathema Qui venerandas Imagines Idola appellant Anathema Qui dicunt quÃ²d Christiani ImaginÃ¨s vt Deos adorent anathema Qui scientes communicant cum illis qui contra venerandas Imagines sentiunt aut eas dehonestant anathema And this being a generall Councell as our Protestants confesse and so by their owne allowance before the greatest authority in the Church of Christ doth expressely confute all preteÌ„ded obiections out of Scripture which Protestants now vse against holy Images being vrged by the I conoclasts Image breakers heretiks at that time And proueth that from the Apostles time the Catholike doctrine and vse of them had euer beene obserued in the Church And for this first Apostolike age Eusebius Sozomen Nicephorus and others testifie that the woman of phoenicia cured of her infirmity by our Sauiour in the Ghospell by touching the hemme of his garment did make Images of that miracle of Christ healing her and herselfe kneeling vnto him and that at the Image of our Sauiour there grew vp an herbe curinge all diseases to proue the allowance and reuerent vse of such for the Christians had that Image in greate reuerence and so it continued at Paneades in phoenicia vntill Iulian Euseb histor Eccl. l. 7. c. 17. Sozom. hist Eccl. l. 5. c. 20. Niceph. l. 10. c. 30. Synod Nicaen 2. the Apostata pulled it downe as he did other such Christian monuments and set vp his owne statua in the same place which was miraculously brokeÌ„ and ouerthrowne by God to make knowne his wickednesse therein And they were onely Pagan Idolaters which broke and prophaned the Image of Christ the Christians gathered the peeces together placed and reuerently preserued them in the Church Id temporis gentiles statuam Christi tanta câ—â— violentia trahebant vt eam confringerent At Christiani postea cius fragmentae cum collegissent in Ecclesia posuerunt vbi etiam adhuc custoditur Nicephorus and others write Statuam autem Christi Christiani tum iâ— Diacocinum Ecclesiae transtulerunt honoratiore locâ— positam cultu conuenienti prosecuti sunt locum â—â—â—que eum libenter frequentantes Imaginâ—m ipsam iâ—spectantes desiderium suum amorem ergastatuae ipsius archetypum primariumque exemplar declararunt Like is the history of our Sauiours holy Image miâ—â—culously Tabul Archiu ciuit Edessae apud Nicep l. 2. ca. 7. alios Euagr l. 4. c. 26 Damasc li. 4. de fid orth c. 17. Orthod c. 17. Const Porph. Imperat orat apud Metaphr 10. Aug. Monol Graecor cal septem Metaphrast 15. Nouemâ— in vit S. Alexiâ— Niceph. l. 2. c. 7. Conc. Nic. 2. Stephan 1. Pap. apud Adrian Pap. ep ad Corol. Mag. Tom. 3. Concil Tradit Eccâ— de S. Imagine Rom. Meth. in Tyberio Marian. Scot. in chronic an 39. Matth. Westmonast chron an graâ—iae 31. Ranulph hig Polychroâ— l. 4. c. 4. made by himselfe and sent to King Abgâ—â—us or Abagarus at Edessa in Syria kept and frequented with greate honour and reuerence as inuincible testimonies and authorities of antiquity proue Euagrius and others call it sanctissionam Imaginem diuinitus fabricatam The most holy Image made by God The Greeke Church keepeth a yearely feaste and solemnity of this holy Image on the 17. of the Calends of September The same I say of the holy Image of Christ made by himselfe in wipinge his face going to his passion with a linnen cloath deliuered to him by S. Veronica by some Bereuice as the traditioÌ„ of the Church of Christ Methodius Marianus Scotus Mattheus Westmonasteriensis and

in her armes whereof they say hee was deliuered a virgin And these nations though so remote had also the Images of the 12. Apostles as these and other Authors thus deliuer vnto vs There bee certayne pictures of the fashion and with the markes of the twelue Apostles and being demaunded what maner of men these twelue Apostles were they answeare they were greate Philosophers which liued vertuously and therefore they were made Angels in heauen That God which they doe the greatest honour vnto they paint with a body out of whose shoulders come three heades which looke one vppon an other which signifie as they say that all three haue but one will Which no maÌ„ can well doubt but that they are true memoryes though afterward misunderstood in longe tract of tymc of the holy Trinitie and Christian Religion preached there by some of the Apostles whose Images bee so longe honoured there and that was the maner in that first Apostolicke Arnulf Adam relat de locis sanct Beda libell de loc Sanctis Euseb hist Eccl. l. 7. c. 17 tyme in all places At Hierusalcm the Images of the 12. Apostles painted vppon the cloath made by our lady before remembred were honoured in the church in Ecclesia veneratur For Greece Eusebius is wittnesse that the Images of the Apostles namely of S. Peter and S. Paule were paynled as hee had seene them Apostolorum Imagines Pauli videlicet Petri in tabulis coloribus depictas asseruari vidimus And the Apostles by them so honoured Veteres adhunc modum honorare soliti fuerunt Nicephor hist Eccl. l. 6. c. 16. l. 2. c. 43. Petr. de Nat. l. 9. c. 79. The like or more amply hath Nichephorus others affirming that S. Luke Euangelist painted their Images as diuers others It is manifest in the historie of S. Syluester and Constantine that not onely the Images of S. Peter and S. Paule which appeared vnto Constantine but of the other Apostles were with reuerence kept and preserued at Rome amonge so many persecutions I need not to proceed to more particular places and examples when we haue both vnwritten and written tradition that euen from the tyme of Nicephor hist l. 2. c 43. the Apostles and Sainct Luke the Euangelist and others then makeinge and reuerently vseinge such sacred Images the same art and vse was from thence deduced into all the world Vnde in omnem dâ—inde habitabilem orbem tam venerandum pretiosumopus est illatum And this Christian manner and custome of makinge reuerencing and honouring holy Images in such sort as is before defined by the generall Councels and still vsed by Catholiks so auntient from the begynninge of Christianitie so generall in the whole Christian worlde was neuer disallowed or impugned by any man bearing the name of a Christian vntill about the yeare of Christ 494. Xenaias a prophane vnbaptized and Cedren in compendio Hist in Xenaia Persa sacrilegeous Persian vsurping Ecclesiasticall orders was the first which opposed against it and therefore is stiled in histories to be a man of an audacious and impudent mouth and placed in the Nicephorus hist Eccl. l. 16 c. 27. Synod Nic. 2 Ench. haeres in Xenaia Baron an 485. 486. 487. Spond ib. alij catalogue of damned Heretiks Xenaias primus Ã´ audacem animum os impudens voeem illam euomuit Christi eorum qui illi placuere Imagines venerandas non esse The world hath scarcely seene a more desperate and wicked wretch then antiquities describe this man to haue beene they which haue since followed and follow hym at this tyme haue hardly hitherto gotten much better fame for their like proceedings doing therein onely as Iewes Turkes Tartars Pagans and onely heretiks for that condemned among Christians haue done and The Catholick doctrine and practise of reuerence to holy Relikes at this tyme where they ouer rule The next exception of our Protestants in this Article Against the doctrine practise of the Church of Rome and Catholiks is to vse their words concerning their worshippinge an adoration of Reliques termed by them as the others before a fonde thinge vainely inuented and grounded vpon no warrantie of scripture but rather repugnant to the worde of God The Councell of Trent for Catholiks thus defineth Conc. Trid. sess 9. in this matter Sanstorum Martyrum aliorum cum Christo viuentium sancta corpora quae viua membra fucrunt Christi Templum Spiritus Sancti Ã fidelibus veneranda esse Affirinantes Sanctorum reliquijs venerationem atque honorem non deberi vel eas aliaque sacra monumenta Ã fidelibus inutiliter honorari omnino damnandos esse prout iam pridem cos damnauit nuncetiani damnat Ecclesia The bodyes of holy Martyrs and others that lyue with Christ are to be reuerenced The Church doth now condemne as longe agoe it hath condemned those which affirme that reliks of Sainsts or that they and other sacred monuments ar vnprofitably honoured of the faithfull Now lett vs examine what was the doctrine and practise of the Apostles and Apostolike men in this first age in this question Moses Bar-cepha a Syrian many hundreds of yeares since and Iacobus Orrohaita before hym and by hym cited be wittnesses that the body and Reliks of the first man Adam a penitent and holy father after his fall Moses Barcepha Syr. Episc comm de Paradis part 1. c. 14. Iacob Arrohaita apud eund ib. were honorably preserued by his posteritie and in the time of the flood to keepe it from perishing No carryed it with him into the arke and left it to his children Noe arcam cum esset cum liberis suis conscensurus impendente diluuio secum in eam intulisse ossa Adami eaque deinde post diluuium arca egressum suis distribuisse And this was the manner and custome after the deludge vnto the time of Christ amonge the faithfull to preserue with honour and reuerence the bodyes and reliks of the holy Saincts of that Time And as the scripture 4. Reg. c. 13. wittnesseth of the deade body of Elisaeus restoring a mans deade body to life by touching his bones Quod cum tetigit ossa Elisaei reuixit homo steâ—it super pedes suos So we haue vnquestionable authorities both of Scripture and Fathers for the honour and reuerence of the bodies and reliks of the rest of the Prophets the Iewes themselues as the scripture testifieth adorning and reuerencing them Aedificatis sepulchra Prophetarum ornatis Matth. 23. monumenta iustorum S. Epiphanius and other noble wittnesses proue Epiph. l. de Prophet viâ—a interitu in Daniele that Daniel the Prophet was buryed and reuerenced with greate honour and his graue so continued renowned in his time Humatus est magnis honoribus Extat monumentum ipsius vsque ad hoc seculum nostrum in babylone cunctis notissimum The body of Idem supr in Ezechiele Ezechiel was so likewise

nuncupamus quod sit vniuersalis diffundatur per omnes mundi partes ad omnia se tempora extendat nullis vel locis inclusa vel temporibus Seing alwayes there is onely one God one mediatour of God and men Iâ—sus the Messias also one Sheepheard of the vniuersall flocke one heade of this body to conclude one holy Ghost one saluation one saith one testament or league it necessarily followeth that there onely is one Church Which therefore wee name Catholike because it is Vniuersall and diffused through all parts of the world and extendeth it selfe to all times not concluded within any places or times This holy Church of God is called the house of the liueinge God builded of liuely and spirituall stones and seated vpon an vnmoueable rocke and vpon a foundation on which no other thing can be placed and therefore it is called the pillar and supporter of truth Haec Ecclesia Dei sancta vocatur domus Dei viuentis extructa ex lapidibus viuis spiritualibus imposita super petraÌ„ immotaÌ„ super fundamentuÌ„ quo aliud loc ari noÌ„ potest ideo nuncupatur etiam coluÌ„na basis verit atiâ— 1. Tim. 3. The Lutheran Religion or confession of Wittemberge saith credimus confitemur quod vna sit Confess Wirtemberg cap. de Eccl. sancta Catholica Apostolica Ecclesia iuxta Symbolum Apostolorum Nicaenum Quod haec Ecclesia â— Spiritu sancto ita gubernetur vt conseruct eum perpetuo ne vel erroribus vel peccatis pereat Quod in hac Ecclesi asit verapeccatorum remissio Quod haec Ecclesia habeat ius iudicandi de omnibus doctrinis Quod haec Ecclesia habeat ius interpret and aescripturae Ecclesia habet certam promissionem perpetuae praesentiae Christi Cap. de Concilijs gubernatur Ã Spiritu sancto Wee beleeue coÌ„fessâ— that there is one holy Catholike and Apostolike Church according to the Creede of the Apostles and Nicen Councell That this Church is so gouerned by the holy Ghost that he preserueth it for euer that it perish not either by errours or sinnes That in this Church there is true remissioÌ„ of sinnes thâ—â— this Church hath authority to Iudge of all doctrines That this Church hath authority to interpret the Scripture The Church hath certaine promise of the perpetuall presence of Christ and is gouerned by the holy Ghost By this it is euident by all Testimonies of this Apostolike age and these Protestants themselues that the true Church of Christ neuer did shall or can erre in any Iudgment decree sentence or profession in matters of faith but is pure Catholike and Apostolike in all such in all times and places And this article either denying or doubting of such power and prerogatiue in the true Church is very Idle or Antichristian taking away all certaine and holy Religion of Christ As also that the Church which was when these heresies began euen Catholike and vniuersall in all places and had beene so in all times before hath beene so euer since and still so continueth and florisheth is that true holy Catholike Apostolike Church which the holy Scriptures Fathers of this age and the Article of our Creede giue testimony vnto And the Protestant particular Confessions and congregations of Heluetia Fraunce England Scotland Belgia Poland Argentine Ausburgh Saxony Wittemberge the Palatine of Rheine Boheme and perhaps some others being onely of particular Contryes or Townes and onely of some and not all persons of them cannot be possibly Catholike for place and as vnpossibly for time the eldest of them by their owne testimony and confession vnknowne vntill the yeare of Christ 1530. the Confession of Ausburge first began not printed vntill the yeare 1540. the Confession of Boheme 1532. Heleutia 1536. Saxony 1551. England 1562. Scotland 1581. the like of the rest These nor any of them by the same reason can be Apostolike arising so many hundreds of yeares after the Apostles time None of all these can be that one Church which was euer those being diuers from that among themselues at warres both for Sacraments discipline doctrine None of their coÌ„gregations or coÌ„fessions yet hath brought forth any one man or woman knowne which in their owne Iudgment or senteÌ„ce is honoured or calendred for a Saint though their calenders chronicles and histories be full of Saints which were of the Roman Church and Religion They haue taken away and ouerthrowne many thousand foundations of holynesse and piety their owne first foundation in such kinde is yet to begin this cannot be the one holy Catholike and Apostolike Church of Christ which our Creeds doe teach vs being in all respects diametrically opposite or rather contradictory to whatsoeuer is or can be defined or described as they themselues define the true Church by those attributes properties or distinctiue differences to be one to be holy to be Catholike and vniuersall in all times places and points of doctrine and Sacraments and to be Apostolicall continued without intermission from the Apostles in sound and Apostolicall Christian Religion in all articles and matters of faith And thus it was confessed and professed by our Christian Britains from their first couersion in the Apostles time as these men themselues haue before deliuered THE IX CHAPTER The 21. Article so examined and condemned THE Article which followeth 21. in number is intituled of the authority of generall Councels And in these their words Generall Councels may not be grathered to gether without the commaundement and will of Princes And when they be gathered for asmuch as they be an assembly of meÌ„ whereof all be not gouerned with the spirit and word of God they may erre and some time haue erred euen in thinges pertaining vnto God wherefore things ordained by them as necessary to saluation haue neither strength nor authority vnlesse it may be declared that they be taken out of holy Scripture Hitherto this English Protestant Article The first part of it requiring of necessity the commaundement and will of Princes for the validity of Councels is singular not onely against Catholiks but all Confessions of Protestants not any one consenting in this matter with our English Protestants as is euident in those confessions Neither doe the Protestants of Britaine agree herein but all they whom they terme Puritans or Disciplinarians are quite of an other opinion And the Parlament Protestants themselues of best Iudgment doe euen with publike allowance condemne it Thus with such approbation they write of themselues Protestant relation of Religion cap. 47. The Protestants are seuered bandes or rather scattered troopes each drawing diuers wayes without any meanes to pacifie their quarrels to take vp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarcke one or more to haue a common superintendance of care of their Churches for correspondancy and vnity no ordinary way to assemble a generall Councell the onely hope remaining euer to

assuage their contention The other haue the Pope as a common Father aduiser and conductor to all to reconcile their Iarres to appease their displeasures to decide then difference aboue all things to drawe their religion by consent of councels to vnity And this is euidently and experimeÌ„tally knowne to be true by all men no Prince or Potentate spirituall or temporall except the Pope of Rome either hauing or pretending to haue any such power as is necessary to call assemble a generall Councell And for Protestant Princes none clayming such prerogatiue but onely in his owne temporall dominions it is absolutely vnpossible that any such assembly of Bishops which could deserue the name of one halfe or third or lesse part of a generall CouÌ„cell from all Christian Kingdomes and contries should at any time or place be called and gathered together by any such pretended power And if wee should allowe meere lay and prophane men Souldiars The SubscriptioÌ„s of these Protestants confessions Captaines Rebels and heretikes without knowledge in diuinity or humane duty to haue decisiue voyces in Ecclesiasticall matters and to offord to euery common Artizan the place and office of holy and learned Bishops in such assemblies IudgmeÌ„ts it were a thing most ridiculous And further to say that all the Bishops and Catholike Cleargy men in all those contries where Protestant confession haue beene kept were present and consented vnto them all those assemblies and conuenticles could not come to be the halfe of a fourth part of a Councell generall out of the whole Christian world There was not in any of forreine conuenticles and conciables any one man bearing the name of a Bishop which inuented them or subscribed vnto them as is euident in their subscriptions neither any one such at this day amoÌ„g them except in Scotland whether some of King Iames his bastard Bishops haue crept sent or appointed by his regall supremacy from the newly hatched broode of England which neither now hath or had any one true and lawfull Bishop at the enactinge and first shaping of these articles called forsooth Anglica confessio the confession of England and now scarcely a man to be founde in England Scotland Fraunce or other contry where those confessions were first vented which consenteth vnto them Diuers of them of late as of Bohemia the Palatinate of Rhyne and others in Germany wholly ouerthrowne and all returned to the Catholike faith and the rest so farre at variance and distastes with their confessions as wee see in England the late bookes of Doctor Montague and him that gathered the booke of prayers priuiledged by the present Protestant Bishop George of London both them iustifiable by this booke of articles their communion booke and other allowed rules of their religion are esteemed and accompted for strauÌ„ge wonders among the present called Protestants And to shew of what validity these pretended peeces of Protestants Councels and confessions were from the beginning in their owne Iudgment disablinge all such as be not gathered together by the commaundement and will of Princes except here in England where a woman was head in alâ— things both temporall and spirituall there was nâ—â— either the commaundement will or assent of aâ—â— true lawfull and cheife Prince to those confessionâ— but the contrary those assemblies and Confessioâ— being gathered and concluded by refractory disobedient and vndutifull people as is euident in thâ— very Protestant proceedings and histories of theâ— all In the confession of Ausburg the Protestant pâ—blishers of it say that Ihon Duke of Saxony Eâ—ctour George Marquesse of Brandeburge Ernestus Duke of Luneburge Philip Lansgraue â— Subscriptio confessionis Augustanae Hesse Ihon Frederike Duke of Saxony Francâ— Duke of Luneburge Walfangus Prince of Anhaâ— the Senats of Nurnberge and Reutling subscribeâ— but by their owne confession they subscribed â— subiects to the Emperour and protesting their fidelity vnto him Caesareae maiestatis vâ—strae fideles oâ— subditi And the Emperour their Supreame Lord and Prince neuer consented vnto it No Prince â—â— Potentate Protestant that consented vnto any â— these confessions neuer had or claymed any Iuridiction or power spirituall or temporall ouer â— other or any one other Prince or contry and so noâ— generall Councell euer was or can be called bâ— any right or title claymed or pretended in their religion all Protestants agree the true Church eâ—â— had hath and shall haue true discipline Sacâ—ments and due ministration of them and true dâ—ctrine in all things necessary none of these coâ—fessions thus agree together And the Protestanâ— of England with their temporall Princes spirituaâ— Supremacy with two onely Sacraments and dâ—uerse points of necessary doctrine differ from theâ— all Neither euer was there any Christian temporall prince King or Emperour or euer like to be that did or shall Reigne ouer all prouinces and contries where Christians did doe and are to liue hereafter yet councels haue beene kept and lawfully called euen such as be named generall from the beginning and before any Christian King was in the world and were lawfully kept and called contrary vnto and against the temporall Princes will and commaundement The Apostles themselues kept diuers councels in such manner The Scripture witnesseth that S. Peter and the Apostles assembled in Councell to be called generall for that time consisting of all the Apostles hiomnes erant perseuerantes vnanimiter Act. cap 1. and almost 120. Petrus in medio fratrum dixit erat autem turba hominum simul fâ—re câ—ntum viginti when Sainct Matthias was chosen in the place of Iudas It was a generall Councell also for that time Act. cap. 6. which was called and kept by the Apostles When Sainct Stephen and the other 6. Deacons with him were chosen remembred in the 6. chapter of the Acts of the Apostles For both all the Apostles and disciples being then very many crescente numero Act cap. 6 discipulorum were present at it called thither by Apostolike authority both without and against the consent will or liking of any temporall Prince It was also a generall Councell for that time when S. Paul S. Barnabas with others Paulus Barnabas Act. cap. 18. Clem. Rom. const Apost l. 6. cap. 12. quidam alij went a long Iorney to the rest of the Apostles and disciples at Hierusalem about the question then moued concerninge circumcision For these were receaued by the Church Apostles and others of the Clergy there Suscepti sunt ab Eâ—clesia ab Apostolis senioribus And the Apostles with the disciples and rulers of the representatiue Church gaue resolution and sentence vpon that doubt Placuit Apostolis senioribus cum omni Ecclesia So wee may say of the councels wherein the Canones Apostol Const Apost l. 6. c. 12. Canons of the Apostles and their constitutions registred by S. Clement and remembred in many auncient writers Greeke and Latine were made The like is also set downe by S. Clement when Clemens

anathematizing all gaynesayers vnto it Omnes quâ— ausi fuerint dissoluere definitionem Sancti magâ—â— Concilij quod apud Nicaeam tongregatum est anathematizamus Et dixerint omnes placet Things concluded and confirmed for the whole Church by so many and greate authorities and their deniall so seuerely punished must needs be of highest and vnfallible truth The Apostles themselues in their Councels before haue giuen vndoubted testimony to this if they Ignat. epist â—d Polycarp epist ad Her had not by their Councels prefigured and giuen testimoy to the infallible verity of the decrees of generall Councels Their so many assembles and Councels might haue beene spared for whatsoeuer any one of them did or should haue decreed was without question true in matters of faith otherwise wee might call all their sacred writings the whole new testament into question The Apostolike men of the first age haue giuen like euidence before And among them S. Ignatius who would haue such councels often kept Crebrius celebrentur Conuentus Synodique doth make their decrees and constitutions of so greate and vnquestionable power and authority that he which doth otherwise although he is in other things worthy of credit although he fasteth although he liueth in virginity doth miracles and prophesieth is to be accompted for a wolfe which vnder a sheeps skin bringeth destruction and bane to the sheepe Quicunque dixerit quippiâ—â— praeterea quae constituta sunt tamet si fide dignus ã€ˆâ—Šã€‰ quamuis ieiunet quamuis in virginitate degat qâ—amnis signa edat quamuis prophetet pro lupo illum â—â—â—eas qui sub oninae pelle exitium pestemque adfert â—â—ibâ—â— So vnpossible he maketh it that such decrees should be vntrue And the first Nicen Councell Concil Nic. in Symbolo apud Ruffin l. 1. hist Eccl. c. â— Socrat. l. 1. hist c. 6. declaring that a generall Councell is the Catholike Church and reason so warrantinge by errour of such a Councell the whole Church might erre in articles of faith And that article of our Creede I beleeue the holy Catholike Church euer most true might be false at sometimes which is a thing most prophane and Antichristian to be affirmed For if a generall Councell representing the whole Church ruling gouerning and teaching it in the cheifest Bishops and Pastours there present might erre the whole Church both the Gouernours and gouerned therein must needs be in the same desolate estate And our Protestant Bishops and Doctours Engl. Protest in Bilson Suru p. 82. Morton part 2. Apolog. p. 340. l. 4. c. 18. feild p. 228. with their publike allowance and approbation doe thus giue warrant vnto vs. The authority of generall Councels is most holsome in the Church A generall Councell is highest Iudge Bishops assembled in a generall Councell haue authority to subiect euery man that shall disobey such determinations as they consent vpon to excommunication and censures of like nature Wee must receaue and respect the authority L. 4. c. 5 pag. 202. of all Catholike Doctours whose doctrine and writings the Church alloweth wee must more regard the authority of Catholike Bishops more then these the authority of the Apostolike Churches amongst them more especially the Church of Rome of a generall Councell more then all these False it is that wee admitte no Iudge but Scriptures Sutcliff ag D. Kell pag. 40. 42. for wee appeale still to alawfull generall Councell This being thus generally written with authority and in the name of all Protestants especially in England they must needs graunt that generall Councels be of infallible IudgmeÌ„t in articles of religion otherwise there is no meanes left to finde the truth but wee might and must wander from one false deceitfull rule to an other without end And seeing euery Court and Consistory froÌ„ which appeales are or may be made is inferiour more vncertaine and of lesse authority then that Seate of Iudgment to whom it is appealed it is most certaine by these Protestants themselues that they which neuer had haue or as before can haue hereafter any generall Councell to which they must appeale as they doe cannot haue any possible title to true religion for themselues or the least colour or pretence of Iustice or Religion for such monstrous and horrible penalties and cruelties as are inflicted to enforce the Catholiks so many generall Councels consisting of diuers hundreds of learned and holy Bishops or to perswade them to embrace their Protestant professions which neuer had any lawfull Bishop according to this fift Councell Illud generaliter clarum est quod si quis praeter Concil Nic. can 6. Ruffin l. 1. hist Eccl. in Concil Nicen. sententiam Metropolitani fuerit factus Episcopus eum magna Synodus definiuit non esse Episcopum That is generally manifest that if any man is made a Bishop against the will or likeing of the Metropolitane this greate Councell doth define that he is no Bishop And so can make no Bishop or Preist So by this most holy Councell so often and authoritatiuely receaued by our English Protestants as is before declared they neither haue nor possibly hereafter by their proceedings can haue any one Archbishop Bishop Preist or Clâ—â—â—gy man among them for if their pretended â—â—â—ner of constitution were true which wee haue inâ—â—ncibly proued otherwise yet they themselues and all other writers confesse they had not the assent but vttermost dissent and disagreement of any domesticall or forreine Metropolitane for their new Religion or consecratioÌ„ But this sacred Councell euen in those Canons which our Protestants Nicen. Conâ— can 14. receaue doth vtterly condemne the pretended consecration and ministry of England erected against the Catholike sacrificing Preisthood assuring vs that true Preists did offer sacrifice and this Sacrifice was the body of Christ Presbyteri offerendi sacrificij habeÌ„t potestatem Offerunt corpus Christi It maintained the Popes Supremacy as before It receaued more Scriptures then Protestants doe librum Iudith Synodus Hieron praef in librum Iudith Concil Nic. can 11. 13. 14. Can. 3. Nicaena in numero Sanctarum scripturarum legitur computasse It approueth Indulgences in 4. Canons and giueth authority to Bishops in such cases It forbiddeth Clergy men to keepe any women in their howses but mother Sister grandmother Aunt They declared it to be the old tradition of the Church that Ecclesiasticall men might not marry and so commaunded Qui in clerum ante ascripti Socrates hist l. 2. c. 2. Sozomen hist Eccles l. 1. c. 22. erant quÃ m duxissent hi secundum veterem Ecclesiae traditionem deinceps Ã nuptijs se abstinerent By which the Protestants Church is vtterly disabled and ouerthrowne by their owne rule and article before neither hauing the true word preached Sacraments duely ministred Church rightly gouerned nor any one man among them to performe most needfull functions and duties by their owne definitiue sentence Their conclusion of this article Things ordained by

buried Wee finde in the old antiquities of landaffe a Publike Charter of King Mauricus in S. Dubritâ—â—â— his time Manuscript antiq de primo statu Landauen Ecclesiae that it was the old custome and duty of Churches daily to pray for the soules of the benefactours deceased and all the faithfull departed out of this life oratione quotidiana Ecclesiastico seruitio pro anima â—â—â—us animabus parentum suorum Regum Principum Britanniae omnium fidelium defunctorum So is the charter of King Arthur to the schoole of Cambredge proremedio animarum antecessorum Chart. priuileg Reg. Arthuri apud Caium l. 1. antiquit Cantabrig pag. 60. 70. Caratoc hist M. S. de vita S. Gildel Probus l. 2. de vit S. Patricij Caius l. 1. sup p. 147. 148. l de vit SaÌ„ct Walliae in S. Iltuto vneorum Regum Britanniae Sainct Gildas our oldest writer and greate diuine did daily pray for the foule of his brother being slaine Orabat pro spiritu fratermp quotidie Sainct Patrike prayed for the dead orauit pro anima eius S. Iltutus appointed 50. of his schollers to pray for the soules of the deade continually Constituit quinquaginta fratres qui continuam animarum memoriam haberent And as I haue spoken before how the first Christians at Hierusalem had a particular Church founded and employed to that holy vse So our Christians Britans insisting in the same deuotion from the beginning had diuers such foundations and Churches especially to offer sacrifice and pray for the deade One of them was at london Ecclesiam Galfrid Monum hist Reg. Briton l. 12 c. 13. aedificauerunt in quo pro ipso Rege fidelibus defunctis diuina celebrantur obsequia And this is sufficient for this question The next exception which is taken by our Protestants The Catholike doctrine of pardons Indulgences in this article is against the Catholike doctrine about pardons or Indulgences saying as they haue done already of Purgatory that the Romish doctrine concerning pardons is a fonde thing vainely inuented and grounded vpon no warranty of Scripture but rather repugnant to the word of God The Councell of Trent setteth downe the Catholike doctrine in this point which these men call the Conc. Trid. seff 9. in decreto de Indulgentijs Romish doctrine that power of graunting indulgences was by Christ graunted to his Church and the Church in the most auncient times vsed it by so great warrant and therefore declareth the vse of Indulgences to be retajned in the Church as necessary for Christian people and allowed by the authority of holy Councels anathematizing them which affirme them to be vnprofitable or deny there is power in the Church to graunt them Cum potestas conferendi Indulgentias Ã Christo Ecclesiae concessa sit at que huiusmodi potestate diuiniâ—â—s tradita antiquissimis etiam temporibus illa vsa fuerit Sacrosancta Synodus indulgentiarum vsum Christiano populo maxime salutarem sacrorum conciliorum anthoritate probatum in Ecclesia retinendum esse docet praecipit eosque anathemate damnat qui aut inutiles esse asserunt veleas concedendi in Ecclesia potestatem esse negant The same holy CouÌ„cell with all good Catholiks as much coÌ„demneth abuses in pardons or IndulgeÌ„ces and as wisely preuenteth them as any enemy of Indulgences doth euer did or can desire That there this power of graunting pardons and Indulgences for remitting the temporall punishment due to sinne is first euident by that is said of the paines and punishment of purgatory before For no man will or can deny but if the Church hath power or meanes to remit paines to them that be deceased and out of the state of meriting in themselues much rather it hath such power and remedies for the liuing which by themselues may and doe merit and are in all respects parts and subiects of the militant Church of Christ Secondly whereas this Protestant article saith pardons haue no warranty of Scripture but rather repugnant to the word of God The Apostolike Fathers of this first age haue taught vs otherwise before euen of the paines of Purgatory And the Scripture is cleare both that Christ did graunt this power to his Church and the Church practized it in the Apostles time Of this power of remitting sinnes and their punishment Christ must needs meane when he said to S. Peter he would giue Matth. c. 16. vnto him the keyes of the Kingdome of heauen and whatsoeuer he should loose on earth should be loosed in heauen Tibi dabo claues regnicaelorum Et quodcumque solueris super terram erit solutum in caelis So when he said to all his Apostles Whatsoeuer Matth. 18. you shall loose on earth shall be loosed in heauen Quaecunque solueritis super terram erunt soluta in Ioh. cap. 20. coelo And againe whose sinnes you forgiue they are forgiuen vnto them Quorum remiseritis peccata remitiuntur ets And that wee may be assured these words and warrants of Christ did carry this construction and giue this power and not onely to the then present Apostles but their Successours and Rulers in his Church for euer first Sainct Paul who was not an Apostle Preist nor Christian then at the giuing of this cominission nor there present did thus expounde it and practise it For first excommunicating the wicked Corinthian which had committed 1. Cor. 5. sinne with his Fathers wife his mother in lawe a sinne both in Catholiks and Protestants Iudgment deseruing greate and longe pennance and punishment he soone after wrote vnto them againe to giue him pardon and indulgeÌ„ce for the punishment thereof donetis or condonetis cui donastis or condonastis ego ego donaui or condonaui in persona Christi S. Paul gaue pardon in the person of Christ and the Church of Corinth did the same by the 2. Cor. 2. same warrant and authority So the learned holy Fathers after expound it Primasius in c. 2. epist 2. ad Corinth Aug. l. 2. coÌ„tr epist parmen c. 11. Chrys Homil. 5. de verb. Isaiae vidi Dom. l. 3. de Sacerdoâ—io Euseb Emissen hom in dom 19. post Pentecost Hilar. can 18. in Matth. PaciaÌ„ epistol 1. ad Simpronian Nouatian Aug l. 50. homil hom 40 27. l. 20. ciuit cap. 9. Engl. prot Booke of Ordinat with the Churches approbation cui aliquid donastis Pro donaueritis ego Sicut vobiscum vindicaui ita vobiscum dono Nam Et ego quod donaui Non in mea persona sed Christi qui dixit quae solueritis in terra erunt soluta in coelo Si quid donaui propter vos Nâ— grauemini In persona Christi Quia personam gerimus Christi And both the Greeke and Latine Church euer from the beginning expound those words of Christ in the Ghospell before cited as I haue done And our Protestants themselues doe the like making those

writers much coÌ„ntention there hath beene about tradâ—tions some vrginge the necessity of them and others râ—iectinge them For the clearinge whereof wee must oâ—serue that wee reiect not all for first wee receaue tâ— number and names of the Authors of bookes diuine aâ— Couell cont Burg pag. 60. whitaker ib. Wotton def of Perk. pag. 442. Couell def of hook pag. 31. 34 32. 33. feild l. 4. c. 5. pag. 203. Ormer pict Pap. pag 93. Sutcliffeag the 3. conu pag. 79. canonicall as deliuered by tradition This tradition wâ— admit The number Authors and Integrity of the partâ— of these bookes wee receaue as deliuered by tradition Tâ— Church of Christ according to her authority receaued â— him hath warrant to approue the Scriptures to acknoâ—ledge to receaue to publish and commaunde vnto â— children The Church of Rome teacheth noe badde opâ—nion to affirme that the Scriptures are holy and diuiâ— in themselues but so esteemed by vs for the authority the Church That the Scriptures ar true wee haue it froâ— the Church Wee say that wee are taught to receaue â— word of God from the authoritie of the Church wee see her Iudgment wee heare her voyce and in humility subscribe vnto all this The Church hath fower singular offices towards the Scripture First to be of them as it were afaithfull register Secondly to discerne and Iudge betweene false and adulterate and that which is true and perfect The third to publish and diuulge to proclaime as a Crier the true Edict of our Lord himselfe The last is to be an Interpreter and in that followinge the safest rule to be a most faithfull Expositor of his owne meaninge Wee thinke that particular men and Churches may erre damnably But that the whole Church at one time cannot so erre for that the Church should cease vtterly for a time and so not be Catholike beinge not at all times Christ should sometimes be without a Church The Church is called a pillar because it is like vnto a pillar For as a pillar doth support and vnderproppe a buildinge and maketh it more stable firme and stronge So the Church doth sustaine and supporte the truth for the truth is no where preserued but in the Church Christs true Church is a diligent and wary keeper of doctrines committed to her and changeth nothinge at any time diminisheth nothinge addeth nothinge superfluous looseth not her owne nor vsurpeth things belonginge to others And this is publikely warranted in Protest Reli. of Engl. Art 19. these their Articles and Rule of their Religion where thus they define the Church The visible Church of Christ is a congregation of faithfull men in the which the pure word of God is preached And the Sacraments be duely ministred accordinge to Christs ordinance Art 8. Catech. com Booke Iniunct Canons feild l. 4. c. 20. pag. 238. 239. in all those things that of necessity are requisite to the same Secondly those men in their Rules of Religion and their priuate writers affirme that the Apostles Creede which by all Antiquity was by them deliuered to the Church and by these Protestants as Rule of faith before the Scriptures of the new Testament were written is an vnwritten Tradition yet by their words a summary comprehension of thâ— cheife heades of Christian Religion a Rule of thâ— Churches faith And yet it is constantly maintaineâ— by many Protestants that diuers articles thereoâ— as our Ladies perpetuall virginity natus ex Marâ— Virgine Christs descending into hell descendit aâ— inferos The communion of Saincts and forgiuenesse of sinnes Sanctorum communionem Râ—missioneâ— peccatorum and others by diuers others Protestantâ— are not contained in any Scripture written beforâ— or after And this Creede deliuered by word anâ— tradition onely by the Apostles before the new tâ—stament written this Scripture could not possiblâ— be a rule or direction vnto it but rather otherwisâ— for euery rule hath priority to the thinge ruled anâ— the things ruled posterity to their rule Matters aâ— done without rule when there is no rule vntill aftâ— they be acted These Parlament Protestants proceede furthâ— Feild supr pag. 239. in this question and plainely say with greate aâ—lowance The third kind of Tradition is that somme â— Christian doctrine and explication of the seuerall parâ— thereof which the first Christians receauinge of the saâ— Apostles that deliuered to them the Scriptures coâ—mended to posteritie This may rightly be named a tradâ—tion for that wee neede a plaine and distinct explicatiâ— of things which are somewhat obscurely contained the Scripture The fourth kinde of tradition is the contâ—nued practise of such as neither are contained in tâ— Scripture expressely nor the example of such practiâ— expressely there deliuered of this sorte is the Baptisme of Infants which is therefore named a tradition because it is not expressely deliuered in the Scripture that the Apostles did baptize infants nor any expresse precept there founde that they should doe it Which their rule of Religion in these Articles thus further iustifieth The Baptisme of yonge children is in any wise to be retained Art of Engl. Prote Relig. Art 17. CommunioÌ„ Booke Tit. Baptisme The. Rog. in Art 27. Q. Elizab. and k. K. Iames Iniunct and Canons in the Church as most agreable with the institution of Christ Where they plainely in their publike rule of Religion make it a tradition and no Scripture article And by the coÌ„mon practicall of their religion their communion booke so they practise baptizinge all infants and sayinge all Christian Churches allowe of the baptisme of infants And these Protestants are onely baptized when they are infants and not after and yet confesse it is most necessary to saluation And whereas they reiect all other Sacraments besides Art of Relig. art 25. this and the Eucharist or the CoÌ„munion as they terme it confessing that these Sacraments be necessary to saluation And yet denyinge the Eucharist to be as Catholiks professe the true body and blood of Christ and sacrifice for the lyuinge and deade they contradict themselues for that they confesse that in this sinse it was generally vsed in Kinge Iames and Casanb resp ad Card. per. pa. 51. 52. 20. Middleâ— Papistom 20. p. 92. 113. 49. 137. 138. 47. 45. Feild l. 3. cap 29. p. 138. Couell Exa pag. 114. primitiue Church that the Apostles so deliuered it by tradition all Churches so obserued it and it was heresie to deny it Their words be The sacrifice of the altar and vnbloody sacrifice were vsed in the primitiue Church The primatiue Church did offer sacrifice at the altar for the deade sacrifice for the deade was a tradition of the Apostles and the auncient Fathers Aerius condemned the custome of the Church in naming the deade at the altar and offeringe the sacrifice of Eucharist from them and for this his rash and inconsiderate boldenesse and presumption in condemninge the vniuersall Church of Christ he was iustly condemned Their whole congregation Kinge Iames

his councell King Iames Prot. Lords Bish. Doct. in Confer at HaÌ„pt Court p. 13. 18. 35. 36 10. 11 Couell ag the plea. of the Innoc. p. 104. Barlow Serm. before the K. Sept. 21 an 1607. part 3. cap. 2. Protestant Bishops and best learned Doctors assembled in publike confereÌ„ce haue left thus concluded The particular and personall absolution from sinne after confesson is apostolicall and a very Godly ordinance That baptisme is to be ministred by priuate persons in time of necessity is an holy Tradition Bishops and Archbishops be diuine ordinations confirmation iâ— an apostolicall traditioÌ„ And in their publike Rituall their communion booke they testifie that confirmation was a Tradition of the Apostles hath an externall signe also vsed by them and giueth grace which by the 25. Article of their religion maketh â— Communion booke of Engl. Protest Titul Confirmation Â§. 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 rectissimÃ¨ 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

Which they must needs likâ— â—raunt of these ensuing doctrines and practises in Religion vsed in the same time and remembred â—y this and other Apostolike writers of that first â—ge First whereas Protestants ascribe iustification to â—nely Faith being a cheife foundation of their new â—eligion Sainct Ignatius and this happy age knew â—o such doctrine but the contrary That faith was Epistol ad Ephesios â—ely to begin Iustification but it was perfected by â—arity and good deeds Non vos laedet aliqua diaboâ—a cogitatio si vt Paulus perfectam habueritis in â—ristum fidem charitatem quae initium vitae â—is est Principium vitae fides finis eiusdem charitas â— ac autem duo quoties in vnum coeunt Dei hominem â—ficiunt And againe Eleemosyna fide expiantur Epist ad Heronem Epist ad Mar. Cassobolit Epist ad Tarsen ad Rom. Epist ad Philadelphenses â—ccata Praesens labor modicus multa quae hinc expeâ—atur merces Nihili pendo supplicia haec neque tanti â—io vitam meam vt eam plus amem quam Dominum â—uare paratum me offero igni feris gladijs cruci dumâ—do Christum videam Saluatorem Deum meum â—secro vos quot quot paenitentia ductirâ—dierint ad vâ—atem Ecclesiae suscipite illos cum omni man suetudiâ— vt per bonitatem patientiam resipiscentes ex diaâ—i laqueis digni iam Christo facti salutem consequanâ— aternam in regno Christi Illibatum mihi est arâ—uum Crux Christi mors resurrectio eius fides â— quae cupio iustificari precibus vestris Qui honorat Epistol ad Smyrnenses â—phetum in nomine Prophetae mercedem Prophetae acâ—et nimirum qui honorat vinctum Iesu Christi â—rtyrum accipiet mercedem Nihil vobis apud Deum â—ibit eorum quae in illos contulistis det vobis Domiâ— vt inneniatis misericordiam Ã Domino in illa die â—inam meus spiritus cum vestro commutari possit â—icula haec mâ—a quae non fastidistis nec obea erubuistis Quare nec de vobis erubescet consummata spes â—sus Christus Precationes vestrae appropinquarunt â— Antiochenam Ecclesiam pacem habet Deposita vâ—stra Epist ad Policarpum sunt opera vestra vt quae accepistis eadem digâ— Deo reportetis Antiochena Ecclesia pacem est nacta pâ— orationes vestras ego tranquilliori animo factus suâ— in securitate Dei si per passionem Deum assecutus fuâ— disâ—ipulus inueniar per orationes vestras Quibus â— Epist ad Heroâ— Deus inuenire misericordiam Ã Domino in illa die prâ—ter of ficium ministerium erga nos Orate pro mâ— â— Epistol ad Trallianos in Dei misericordia charitate vestra indigeo vt digâ—fiam sorte ad quam assequendam iam destinor ne repâ—bus inueniar Where wee euidently see by many â—stimonies that the Imagined Protestant faith nâ—ther doth nor possibly can iustifie any man bâ— charity almes pennance praier and other hâ— works and deeds of Christians are meritorious â— iustifie them And that Protestants paradoxe of the certaiâ— of Saluation is most certainely false Which â— confirmeth also in other places as where he takâ— vpon him the knowledge of the celestiall spirâ— their orders and dignities yet he plainely makâ— himselfe ignorant of his owne saluation mâ— Epistol ad Trâ—ll supr more not certaine thereof Our Protestaâ— pretend for themselues Angelicos ordines Archâ— gelorum militiarumque differentias thronorum pâ— testatumque distantias principatuum magnificâ—ntâ— Cherubim Seraphimque excellâ—ntias spiritus subâ—â—tatem Domini regnum inâ—omparabilâ—m Dei â—tris omnipotentis diuinitatem haec â—um nouerim â— continuo perfectus prorsus ego sum multa dâ—suntâ— Deo dâ—relinquar Where wee see him further to hâ— described the heauenly hierarchy and orderâ— heauen as Catholiks now doe and Protestants take no notice of them And he doth not onely thus describe them but assureth vs they know the things on earth and so by protestant allowance may be praied vnto as Catholiks vse and they condemne Praecipio tibi coram Epistol ad Heron. Deo vniuersorum coram Christo praesente Sancto Spiritu administratorijs Angelorum ordinibus â—ustodi depositum meum quod ego Christus tibi commendauimus Where the holy Angels doe not onely knowe our actions as Christ and the blessed Trinity doth but assist and minister vnto vs. And is â—o farre from denying this knowledge to Saints Angels in heauen that he yeeldeth knowledge of affayres on earth namely of the Passion of Christ euen to the soules which were in Limbus patrum or Epistol ad Trallian Purgatory at that time VerÃ¨ crucifixus mortuus videntibus caelestibus terrenis ijs qui sub terra â—detincbantur caelestibus quidem inspicientibus niâ—nirum incorporeis naturis terrenis verÃ² vt Iudaeis Romanis caeteris qui tunc temporis crucifixo Domino aderant subterraneis autem ijs videlicet qui plurimi cum Domino resurrexerunt multa enim â—nquit corpora Sanctorum qui dormierant cum Matth. 27. Domino resurrexerunt monumentis apertis Descendit ad infernum solus regressus est cum multitudiâ—â— septum illud aeternum rupit medium pariâ—â—â—m illius destruxit By this wee finde as Catholicks hold and Protestants deny a place where soules were and whence there is deliuery and redemption and not euerduring Torment and desperation of the reprobate and damned in their hell and place of eternall punishmeÌ„t of which there is no end or freedome to be had or hoped for And therefore it 's a place from whence a Ransome will make deliuery and there is no merit or deseruing after thiâ— life as our Protestants most freely graunt This freedome of soules from that place of punishment purgatory or howsoeuer wee shall namâ— it is principally to be procured and effected by thâ— sacrifices prayers almes and other meritoriouâ— deeds and workes of holy Christians still liuing iâ— the estate and condition of deseruinge Such as S Ignatius hath before remembred And other Apostolike writers of this age as Sainct Denis the Areopagite and Sainct Clement Schollers of the twâ— greate Apostles Sainct Peter and Sainct Paul to bâ— cited with others in this particular question in thâ— proper place thereof beinge of the same religion iâ— all points with Sainct Ignatius the holy Churcâ— of Christ doe as plainely expresse and deliuer foâ— the constant custome practise and doctrine of thâ— time to offer sacrifice pray and doe other holâ— works for faithfull people departed out of thâ— life as any learned writer of the present Romaâ— Church doth in these dayes And Sainct Ignatiâ— with much honor remembreth them especially S Clement Scholler to Sainct Peter and Paul anâ— Pope of Rome Papa beatissimus Clemens Petri â— Pauli Auditor and testifieth that he liued in perpâ—tuall Epistol

to Christâ— resurrection as the cheifest of all dayes Post Sabbatum Epistol ad Magnesianos epist ad Trallian omnis Christi amator Dominicum celebret diem resurrectioni consecratam Dominicae Reginam principem omnium dierum in qua vita nostra exorta est per Christum mors deuicta as all Christians now also doe The feast of Easter was also chauÌ„ged with other solemnities and they were accompted as cursed persecutors of Christ and his Apostles which obserued otherwise or kept any festiuity oâ— the Iewes although before commaunded in Scriptures Si quis cum Iudaeis celebrat Pascha aut Symbolâ— Epist ad Philadelphenses festiuitatis corum recipit particeps est eorum qui Dominum occiderunt Apostolos eius He proueth plainely that both the principall feasts and fasts also oâ— the Church as Lent and others were then in vse by this authority of Tradition Festiuitates ne dehonestetis Epistol ad Philippen quadragesimale iciunium ne spernatis contineâ— enim imitationem conuersationis Dominicae Post Passionis Doâ—â—â—iâ—ae hebdomadam ieiunare quartis sextis ã€ˆâ€¦ã€‰ negligatis Si quiâ— Dominicam diem ieiunarit â—ic Christi interfector est He often there remembreth the perpetuall virginity of the Blessed Virgin Mâ—ry Mariae Virginitas admitanduâ— ille partus Virginem esse quae parit The forme and manner of offering the holy Sacrifice of Christs body and blood of consecrating Bishops Preists and other Clergy men of ministringe so many Sacraments as he hath remembred the publike Church seruice to which he bindeth all the order of receauing peniâ—ents the custome and limitation of their vsed fâ—sts and whatsoeuer almost appertaining to the holy vse and exercise of Christian Religion in that Apostolike age was knowne and practized by this blessed disciple and all Apostolike men which was deliuered and vsed onely by tradition and so descended to later ages and posterities no Scripture prescribing Christians any such requisite instruction in so necessary and essentiall parts of Religion or the true practise and profession thereof to which all true Christians vnder paine and daunger of euerlasting damnation were bound And as Sainct Ignatius so also testifie the other holy and Apostolike writers of this age as I shall most clearely proue and cite them in euery particular article questioned by these Teachers For this present it will be more then needfull to remember what they write hereof in generall termes Sainct Denis the Areopagite conuerted by Sainct Paul the Apostle writinge of Christian necessary doctrines saith plainely that the Apostles deliuered some of them by tradition onely without writinge as they did some by writinge partim scriptis partim non scriptis suis institutionibus ex Sacrosanctis legibâ— Dionysius Areopag l. Eccles Hierarc c. 1. nobis tradiderunt And proueth that in this Apostolike time the ChristiaÌ„ mysteries were neither communicated by writing nor word for their greate reuerence but to holy and perfect Christians Vide â—â— Sancta Sanctorum enunties sed reuereberis ea patius quae occulti Dei sunt cognitiâ—ne mentis â—nimi â— honore habebis ac preteo ita tamen vt ea minus perfectis non tradas cum ijs folis qui Sancti erunt cuâ— Sancta illustratione pro sacrarum rerum dignitate communices And setteth downe expressely That thâ— Apostolike Church then did not permit Cateâ—hâ—mens Energumens or penitents to be present at the the holy misteries Catechumenâ—s Energâ—menos Cap. 5. quique in poenitentia sunt Sanctae Hiererchiae mos paâ—itur quidem audire sacram psalmorum modulationem diuinamque sacrarum Scripturarum recitationem aâ— sacra autem operae quae deinceps sequuntur at que mysteria spectanda non eos comiocat sed perfectos oculâ—â— eorum qui digni sunt And testifieth what greate Cap. care the Christians then had to conceale their ceremonies Sainct Timothy also as this holy writer proueth Dionys supr c. 1. S. Dionys l. de diuin nomin cap. 3. Clem. Rom. ep 1. 2. 3 4. 5. l Recog l. coÌ„stitut Apost Chris hom 49. in Matth. Euseb histor Eccl. Cedren Nicephor Callist hist l. 2. Epiphan in panar Ruffin praef in Clem. Bed in cap. S. Luc. Freculp Lerouien Chron. lib. 2. Synod Sext. in Trullo Ruffin praef translat oper S. Clement S. Proclus Patriarch Constant l. de tradit diuinae Liturg Nichol. Episcopus Methonen l. de vero Christi corp in Eucharist Marcus Ephes l. de corpore sang Christi Bessar l. de Sacr. Eucharist Manuscript Gallic antiq an D. in S. Clem. Manuscript Brit. antiquis Protest CollectioÌ„ of priuate prayers An. 1627. p. 147. 125. 107. 87. 35. Mat. Park antiquit Brit. pag. 47. was of this opinion and practise S. Hieroth eus also Tutor to Sainct Denis did write a booke of Christians holy traditions Hierotheus clarissimâ—s praeeeptor noster elementa Theologica magnacâ—m laâ—de collegerit And this before S. Denis write The Apostolike Traditions collected together and committed to writinge by Sainct Clement Successor to Sainct Peter at Rome as both he himselfe with other auncient and approued Authors Greeke and Latine and generall councels witnesse are so many that a short volume containeth them â—ot yet in all things condemne Protestant Reliâ—ioÌ„ not approuing it in any one Article wherein it â—ifferreth from Catholiks and the doctrine of the â—resent Roman Church as will be made euident â— the particular articles hereafter manifestly â—nowne and confessed by Ruffinus his translation â—nd testimony to haue bene then and from the beginninge contained in his workes and aggreable â—oth with the Apostolike doctrine of this age and â—ther confessed vnspotted times after as in the â—ourth hundred yeare of Christ wherein Ruffinus â—ued the Church of Rome at this time wherein â—ee now liue I will onely in this place exemplifie â— the publike liturgy Masse or Church sacrifice puâ—lished by him vnto the Church of Christ Greeks â—atines French and our old brittesh antiquities our Protestants theÌ„selues confesse That as Peter â—t Antioch S. Marke at Alexandria Sainct Iohn â—nd S. Andrew in Asia So Sainct Clement wrote â—nd published a forme of Masse and generally all Churches embraced it Omne sque vniuersae Ecâ—esiae vbicumque sint per eam quam Sanctus Cleâ—ens conscripsit liturgiam tradiderunt In this so old â— vniuersall so approued wee finde protection of â—e Angels Angelorum tutelas honor to all Saincts â—atriarks Prophets Apostles Martyrs Confesâ—ors c. Sanctis Patriarchis Prophetis Iustis Apoâ—olis Martyribus Confessoribus Sanctorum martyrum â—emoriam colamus Prayer for the faithfull deceased â—roijs qui in fide quieuerunt oremus The Ecclesiaâ—icall orders which I haue before remembred from â—ainct Ignatius That the holy sacrifice was offered â—r all Seruants of God Offerimus tibi pro omnibus â—ui Ã saeculo placuerunt tibi Wee finde virgins and liuers in professed chastity Pro virginibus castitâ— seruaÌ„tibus The sacrifice of

the dead reueâ—nced the signe of the crosse other holy Images â—d sacred Reliks said or heard Masse and praâ—ized other Christian rites and duties which proâ—stants deny to be contained in or proued by â—cripture Tertullian lyuing and writing as many testifie â—en Protestants before Pope Eleutherius time Tertull. l. de praescription Magdeburg Centuâ— 3. col 34. c. 4. col 240. 241. Sutcl subu p. 4. Whitg def Respon pag. 96. â—d witnessing Britayne had in his dayes receaued â—e faith of Christ euen in those parts thereof wheâ—er the Pagan Romans could neuer come loca â—omanis inaccessa speaketh of the traditions before â—membred as both his owne works Catholiks â—d Protestants proue in these words Tertullianus â— genere de doctrina suae aetatis inquit eam consentire cum Ecclesijs Apostolicis eamque consensum câ— cordiam communem esse omniuÌ„ Ecclesiarum in Europâ— in Asia in Africatestatur That this the doctrine his time did agree with all Apostolike Churches thaâ— was the common consent and concordance of all â— Churches in Europe in Asia in Afrike And thouâ— wee assigne a somewhat later time to Tertullian others doe in the later end of the second age â— when he so confidently and generally assignâ— this common consent of all Churches of Britaiâ— Fraunce Spaine Italy all Europe Asia and Afriâ— in these holy Christian doctrines thus impugned Protestants hauing therein the consent of all Aâ—stolik Churches wee must needs say whether tâ— were receaued and professed from Scriptures Traditions being longe before any generall Coâ—cels kept by the generall confessed rule of the â—thers and Protestants before they must needâ— deliuered by authority of the Apostles non â— authoritate Apostolica traditum certissimÃ¨ crediturâ— And the first receauing of the holy Scriptureâ— Britayne which wee finde in Antiquities was in â— time of Pope Eleutherius and from the Churcâ— Rome the same Catalogue of Scriptures it tâ— vsed and still vseth as wee finde in the epistlâ— Eleuth Pap. epist ad Lucium Regem Britan. Godwin CoÌ„uers of Brit. in epist Eleuther Stow. hist Romans that holy Pope to Kinge Lucius suscepistis nâ— miseratione diuina in Regno Britaniae legem fiâ— Christi Habetis penes vos in Regno vtramque pagiâ— You haue there in your Kingdome both testamentâ— our Protestants translate it or both parts of Scripturâ— THE THIRD CHAPTER The 7. 8. 9. 10. Articles examined and wherein they differ from the present Romane Church condemned by this first Apostolike age HAVING thus absolutely and at large confuted and ouerthrowne by the Apostolike â—ge the last Article the erroneous ground of all â—rotestant Religion wee may be more breife in â—he rest being all at the least generally confuted â—nd ouerthrowne in their false foundation so deâ—royed And vntill wee come to their 11. Article â—tituled of the Iustification of man It may be queâ—ioned whether any of them doth in common and â—robable construction and meaninge oppose the â—oman Church or no. And for the two next the 7. â—nd 8. Articles it is most certaine and euident the â—rst of them being intituled of the old testament only â—acheth The old Testament is not contrary to the new â—nd the other stiled of the three Creeds is in tâ—e â—me condition onely affirming The three Creedes â—icene Creede Athanasius Creede and tâ—â—â—â—hich is â—mmonly called the Apostles Creede ought throughly â— be receaued and beleeued But the reason hereof â—hich thus they yeeld for they may be proued by most â—rtaine warrantes of holy Scripture is both before â—onfuted very friuolous for neither is the Scripâ—re the compleate Rule of Religion neither was â—e Scriptures of the new testament written when â—e Apostles deliuered their Creede to the Church â—or the Scriptures agreed vpon vntill after both â—e Creedes of the Nicene Councell and Sainct Athanasius were generally receaued and professâ— by all Catholiks as is already made manifest eueâ— by Protestants themselues aswell as other Authoâ— of more worthy credit The next Article is intâ—tuled of Originall or birth sinne And was expresseâ— concluded by them against the Pelagians denyiâ— originall sinne in man as they expouÌ„d themseluâ— naming the Pelagians and their heresie there wiâ— a confutation of it in their proceedings holdiâ— that Originall sinne in those that be not baptizeâ— deserueth Gods wrath and damnation Yet in the lâ— and concluding words of the Article their phraâ— of speach hath perhaps giuen occasion to some pâ—ritane Nouelists to thinke they held as these mâ— Caluin and such doe that concupiscence withoâ— assent is sinne The words be Although there is â— Artic. 9. supr condâ—mnation for them that beleeue and are baptizâ— yet the Apostle doth confesse that concupiscence lâ— Thomas Rogers in Articul 9. Confes Helu 2. c 9. Saxon. ar 2. 20. hath of it selfe the nature of sinne A Puritane glosser vpon this place saith Conâ—piscence euen in the regenerate is sinnâ— Among foâ—tâ—ene Protestant Confessions he citeth but two fâ— his opinion by his owne exposition And so seauâ— to one by his owne argument of Protestant authâ—rity he is deceaued And the Puritan Heluetian â—sembly Protest Engl. Art art 10. Caluin lib. 1. Instit c. 5. l. 2 c. 2. 3. a. lib. l 3. c. 3. Ant Wotton against D. Bish pa. 112. ruled by Caluine holdeth this besides tâ— other errour which our English Protestants deâ— in ther next article that man hath not free will â— doe well or fly sinne And he plainely confesseâ— that all the primatiue Fathers sufficient for tâ— purpose are against him holding concupiscenâ— without assent to be no sinne Omnium sententâ—â— So do our English Puritans also which hold thâ— errour acknowledge and it is apparant euen â— â—e words of this article before related that the Enâ—ish Protestants doe no otherwise terme coÌ„cupisâ—nce sinne then materially as the Apostle doth â—hose onely authority they vse in that matter and â—ot properly and formally as sinne is truely and â— right sense vsed and taken hauing liberty and â—nsent of minde annexed vnto it otherwise Inâ—nts Ideots frantike madde men without iudgâ—ent and men sleepinge doinge the materiall part â— things sinfull should also sinne or if the flesh of â— selfe the vegetatiue or sensitiue power abstraâ—ing from reason could sinne creatures onely haâ—ng beeing vegetation and sense might and should â—nne equally as those that be reasonable Beasts â—shes fowles plants herbes and trees would be â—oth capable and guilty of sinne And our English Protestants in their commuâ—on booke of as greate credit and approued by as â—reate authority with them and their Religion as â—ese articles acknowledge that the baptized are deade Communion Booke Titul ministrat of publike Baptisme And Catechisme â— sinne And the whole body of sinne is vtterly aboliâ—ed in them They promise and vowe to for sake the â—uill and all his workes the carnall desires of the flesh â—d not to followe and be ledde by them obediently to â—epe Gods commaundements

sine originali peccato fâ— esse Atque it a in primo momento cum viuere inâ—ret omnis peccati expers erat And saith that eâ— from her conception she was full of grace and hauing no place for any sinne Maria Virgo â—â— In Euang. de Annunt Mar. animaÌ„ plâ—na gratia concepta est Gratia Deiipsam â—â— boni abundantem facit Et ab omni malo liberat Dâ—cum ea est hoc est omne quod facit aut omittit diuiâ— est in eo a Deo perficitur ad haec tutatur eam â—fendit ab omni quod obnoxium incommodum esseâ— Antiquitat Glaston manuscrip tabul lign fixe Io. Capgrau in vit S. Iosephi ab Aramathia Guliel Malmesbur l. de anâ—iq coenob Glastonien test That from her conception she was full of grace whatsoeuer she did or omitted was holy and diâ— she was free from all thing illor sinfull Her hoâ— here in Britaine was so greate and timely that â—â— in 31. yâ—ares of the passion of Christ and 15. of the blâ— Virgins Assumption anno post Passionem Dominâ— cesimo primo ab Assumptione vero Virginis glorâ— quinto decimo S. Ioseph and his holy company by â— monition of the holy Angel Gabriel and diuine waâ— â—ilded here a Chapell vnto her honour It is accompted â—e first Church of Britaine dedicated miraculously by â—hrist in honour of his Mother The ChristiaÌ„ builders in â—eate deuotion watching and fastings and prayers â—ere serued God and the blessed Virgin and by the â—lpe of the blessed Virgin were releiued in their necesâ—ies Praedicti sancti per Archangelum Gabrielem in â—isione admoniti sunt Ecclesiam in honore sanctae Dei â—netricis perpetuae Virginis Mariae in loco caelitus â—â—onstrato coÌ„struere Qui diuinis admonitionibus obeâ—entes capellam consuminauerunt Et cum haec in hac â—ione prima fuerit Ecclesia ampliori eam dignitate â—â— filius insigniuit ipsain in honore suae matris dediâ—ndo Duodecim sancti praedicti in eodem loco Deo â—atae Virgini deuota exhibentes obsequia vigilijs ieâ—ijs orationibus vacantes eiusdem Virginis Dei â—etricis auxilio in necessitatibus suis refocillabantur â—hus haue our most auncient antiquities both by â—atholiks and Protestants testimonies The three next articles being thus intuled The â— of sinne after Baptisme the 17. of predestination and â—ection and 18. of obtaining eternall saluation onely â— the name of Christ doe not seeme in equall and â—orall construction euen as they expound themâ—lues to haue opposition to any Catholike doâ—rine but to haue beene receaued by them to conâ—mne newly risen vp heresies among them as liâ—rtines denyers of saluation to penitent sinners â—edestinaries not respecting to liue well vpon â—icked presumption of their predestination and â—ch as affirmed that euery man shall be saued Iew â—urke Pagan or whatsoeuer Infidell or heretike â—all be saued by the law or sect which he professeth that he be diligent to frame his life according to that law and the light of nature as is plainely registred â— set downe in those Articles THE VII CHAPTER The 19. Article examined and condemned by the same authority THEIR next and 19. Article intituled of â— Church is this The visible Church of Christ iâ— congregation of faithfull men in which the pure worâ— God is preached and the Sacraments be duely ministrâ— according to Christs ordinance in all those things thâ— necâ—ssity are requisite to the same As the Churâ— Hiâ—rusalem Alexandria and Antioche haue erred â— also the Church of Rome hath erred not onely in thâ— liuing and manner of ceremonies but also in matters â— faith Hitherto this article Whose definition â— description of the Church if wee should alloâ— wee are sufficiently instructed by that is said bâ—fore that the Protestants new congregation câ— not be this true visible Church of Christ eâ—â— from the truth in so many necessary and requiâ— things as hath beene proued in all Articles befoâ— wherein it opposeth the receaued doctrine of tâ— primatiue Apostolike age and the present Churâ— of Rome as the like demonstration shall be maâ— against them in all their contradictory Articâ— following in their due place And so is also and â—â— be most manifest that the present Roman Churâ— agreeing in all those Articles both already heâ— after to be examined with the vndoubted â—â— Church of the Apostles and this their age is â—â— must needs be the true Church of Christ Aâ— â—eir assertion in the second parte of this Article â—hat the Church of Rome hath erred not onely in their â—ing and manner of ceremonies but also in matters of â—ith is most euidently false and impudently slaunâ—erous And the open dore to infidelity For if all â—e commaunding Churches in the world Hieruâ—lem Nicen. Concil Can. Parlament â— of Queene Eliz. Parl. â— Iacob 1. Caroli Alexandria Antioche and Rome as they are â—t downe in the first greate Councell of Nice and â—proued by the Parlaments and Parlament Reâ—gions of Queene Elizabeth King Iames King â—harles haue erred in matters of faith as this Arâ—le affirmeth then all other Churches all being â—biect vnto them haue likewise erred And this â—w Protestant pretended Church not being then â—runge vp being noe congregation of faithfull â—en in that time nor any congregation or men at â— and so neither hauing the pure word of God â—eached nor Sacraments duely ministred nor any â—e point of doctrine yet preached or Sacrament â—nistred nor man to preach or minister any such â—uld not nor can possibly by their owne rule and â—dgment be the true visible Church or any â—ember peece or part thereof That true primaâ—e and Apostolike Church teaching by all Preists â—d Cleargy men it had both to the congregation â— faithfull men to vse these mens phrase conâ—rted and to others yet not Christians all those â—cessary articles hitherto examined contrary to â—otestant Religion when the onely want of any â—e of such necessary things by their owne definiâ—e sentence before taketh away the name and â—e to be the true Church at this present any â—e past or to come the preaching of the pure â—rd of God due ministring of the Sacraments in all things of necessity being one and the same â— all persons in all times and places And to be of any other minde quite crosseth wiâ— Christs Institution and the continuance and visiâ—lity of his Church which both that article of theâ— Creede I beleeue the holy Catholike Church and tâ— their article and confession of an euerduring visibâ— Church doth proue For if at any time after Chriâ— founding his Church either in this Apostolike â— any age after it had generally erred in matters â— faith that it retained not the name and truth of â— true Church there was then by this article no tâ— Church in the world For whosoeuer it was whâ— wee will dreame to haue beene the first finder oâ— of this generall errour and supposed Apostaâ— Martine

ad caput ipso dicente prâ— Apostolorum Petro Tues Petrus super hanc Pâ— aedificabo Ecclesiam meam Sainct Papias also â— Protestants confesse to speake in their â— words taught Peters primacy and Romish Eâ—pality Sainct Martial a disciple of Sainct Peteâ—â—sent Martial ep ad Burdegal cap. 11. Hier. l. de vir Illust in Iren. epist 29. ad Theod. Tert. l. contra Valent Martyrol Rom. die 28. Iunij into Fraunce by the Apostolike Râ— Church and a member thereof teacheth thâ— Church of Christ is firme and can neuer be â— throwne or dissolued Firma Ecclesia Dei â— nec cadere nec disrumpi poterit vnquam Sainct Ireneus being by Sainct Hierome thâ— Romane Martyrologe and others scholler Polycarpus and Papias and neare the Apâ— time Apostolorum temporum vicimus must neeâ— and be learned in this age and both knowe â— followe the approued doctrine thereof beâ— most Catholike holy learned Sainct Martyâ— Doctour yet he witnesseth of the Roman Câ— Iren. l. 3. c. 3. that it hath principality ouer all others and â— fore euery Church all true beleeuers must concordance with it euer keeping the truâ— Christian Religion which the Apostles deliâ— Ad hanc Ecclesiam propter potentiorem principalitâ— necesse est omnem conuâ—nire Ecclesiam hoc est eâ— sunt vndique fidelâ—s in qua semper ab his qui sâ—â— dique conseruata est ca quae est ab Apostolis trâ— â—e saith this Church is the greatest most auncient â—owne to all founded by the two most glorious â—ostles Sainct Peter and S. Paul keeping inuiâ—â—le the faith they taught and confounding all â—t erre Maximae antiquissimae omnibus coâ—itae Ã gloriosissimis duobus Apostolis Petro Paulo â—maefundatae constitutae Ecclesiae eam quam haâ— ab Apostolis traditionem annunciatam hominiâ— fidem per successiones Episcoporum peruenientem â—que ad nos indicantes confundimus omnes eos qui â—quo modo velper sui placentiam malam vel vaâ— gloriam vel per caecitatem malam sententiam â—terquam oportet colligunt Where this Church of â—me is euer pure and vnspotted free from errour â— Iudge and confounder of all wheresoeuer or â—wsoeuer erring and falling from the true Apoâ—like doctrine S. Simeon Metaphrastes die 29. Iunij Leland in Arthurio Harrison descr of Britaine Stow hist of Engl. Hollinsh his of Engl. Theater of greate Brit. l. 6. Caius antiquit Cautab Godwin CoÌ„uers of Brit. and Catal. of Bish. Io. Goscelin hist Manuscript Mat. parker Antiquit Brit. And particularly concerning Britaine So it â—s euer adiudged here wee receaued our first â—h from Sainct Peter and the Roman Church â—nct Peter stayed longe in Britaine conuerted â—y founded here Churches ordained Bishops â—ists and Deacons venit in Britanniam quo in loco â—o temporefuit moratus verbo gratiae multos illumiâ—it Ecclesias constituit Episcoposque Presbyteros â—iaconos ordinauit â—nd all our Protestant Antiquaries confesse that â— receaued this holy Apostolike faith and â—at this time and in euery age had Bishops and â—chers sent hither from Rome as Sainct Daâ—nus and Faganus with others from Pope Eleuâ—ius in the second age from Pope Victor wee â— many in the third age and Sainct Mellonius or Mello from Pope Stephen and S. Amphibalus with others from the same Romes authority in the same age In the fourth age one holy Emperesse Emperour Queene and King S. Helen with our whole Cleargy agreed with Sainct Syluester and others Popes there and Sainct Ninian with others of ours which where there consecrated and sent hither by that power Apostolike and many of our Bishops were then at diuers Councels as Arles in Fraunce Sardyce and others both ioyning with the Roman Church and acknowledging the supreame spirituall power thereof In the next and fift age Pope Celestine and other holy Popes sent hither S. Palladius Sainct Germanus S. Lupus Sainct Seuerus S. Patricius S. Dubricius Coelius Sedulius with others renowned in all the world In the sixt age the Sea of Rome sent hither and approued here Sainct Iuo Sainct Ethelardus S. Dauid Sainct Kentegern Sainct Asaph Sainct Molochus Sainct Augustine Mellitus Iustus with all that holy company sent hither by Sainct Gregory Pope then especially to the Pagan and noâ— yet beleeuing Saxons Now that our Christiaâ— Britains neuer forsooke or chaunged in any onâ— materiall point their first receaued Apostolike faith Io. Balaeus l. 2. de Act. Rom. Pontif. in Greg. 1. l. de scrip Centur. 1. in August Dauid powel Annotat. in l. â— Girald Cambren Haier Camb. cap. 1. wherein they were assisted by the Popes and Seâ— of Rome all this while to the cominge of S. Augustine in the end of the sixt hundred of yeares oâ— most esteemed Protestant Antiquaries directly tâ—stifie from Antiquities Two of them speake in these very same wordâ— apud Britannos vigebat veritat is praedicatio doctriâ— sincera purus Dei cultus qualis ab ipsis Apostoâ— mandato diuino Christianorum Ecclesijs tradiâ—us ã€ˆâ—Šã€‰ At the comminge of Augustine hither here florished among the Britans the preaching of the truth sincere doctrine and the pure worship of God which by the Apostles themselues by Gods commandement was deliuered to the Churches of Christians One of theÌ„ saith their doctrine was most sincere Doctrinae sincerissima Both of them cite the brittish history so they might haue cited the old manuscript history of Rochester with diuers others Two other principall Protestant Antiquaries the one an Archbishop with them say Euangelium quod primis Apostolorum Mat. Parker Antiq. Brit. p. 68. 9 45. alijs â—o Goscelin hist Eccles manuscr c. Britâ—nunq prolaff Ã fide Godwin conuers of Brit. p. 43. temporibus in Britannia nuntiatum non modo semper retentum firmiter sed singulis saeculis auctum dilatatum creuisse The Ghospell which was preached in Britaine in the first times of the Apostles was both euer firmely retained and encreased in euery age An other a Bishop in their congregation writeth The Britans continued still in the same tenour of pure doctrine which they had receaued in the first infancy of the Church The doctrine and discipline of their Church they had receaued from the Apostles of Christ An other hath thus among the Britains or welchmen Hollinsh hist of Engl. c. 21. p. 102. Foxe Act and monum pa. 463. edit an 1576. Fulke Answ to a counterf Cathol p. 40. Middleton Papistomast p. 202. Theater of greate Brit. l. 6. Christianity as yet remained in force which from the Apostles time had neuer failed in that nation An other hath thus The Britains after the receauing of the Faith neuer forsooke it for any manner of false preachinge of others An other thus witnesseth The Britains before Augustines cominge continued in the faith of Christ euen from the Apostles time The like haue many others to many to be cited not any of them contradicting it And by this they haue

euidently proued against this their Article that the Church of Rome in euery age as they haue before declared assisting and directing the Christian Britans here and concurring and agreeing with them ineuery point and article of Religion neither did nor could be said to haue erred in matters of faith And this these Protestants expressely confesse when they generally acknowledge as all Antiquities doe that there was then no materiall or essentiall difference in matters of faith betweene the Christian Britains except some Pelagian heretiks among them and Sainct Augustine with his company being sent from the Church of Rome the Pope then being a greate S. Gregory the most learned and holy Pope that euer was by these mens Testimony Gregorius magnus omnium PoÌ„tificum Romanorum Balaeus l. 2. de Act. Rom. Pontif. in Gregorio Mâ—gâ—â—o doctrina vita praestantissimus And therefore by them and all holy writers stiled Gregory the greate And wherein soeuer any difference though ceremoniall obseruing of Easter any ceremony about the ministering of Baptisme or giuing holy Orders was betweene the Roman Church and the Britains all writers both Catholiks and ProtestaÌ„ts proue the Roman Church professed the truth And the Britains were in the errour and so they freely and publikely in their first meeting coÌ„fessed as Sainct Bede and our Protestants themselues Bed hist Eccles l. 2. c. 2. with others acknowledge Tum Britones confitentur quidem intellexisse se veram esse viam iustitiae quam praedicaret Augustinus and this was inuincibly proued vnto them both by vnanswearably humane arguments and diuine testimony and miracle And they afterward generally corrected and conformed themselues to the Romane Church in all things formerly questioned betweene them as all Antiquaries Brittish English Forreine domesticall Catholiks and Protestants agree neuer contending about any question moued by Protestants against the present Roman Church but both the Romane Church then and our Britains as the whole Christian world also iointly agreing in euery article against this new Protestant Religion And this is manifestly proued particularly already in all articles yet examined and so will be in all that followe Therefore it is manifestly false by all testimonies auncient later forreine domesticall Catholikes and Protestants euen in their publike decrees and Confessions that which this Article so desperately hath deliuered The Church of Rome hath erred in matters of faith and the contradictory that it hath not so erred nor shall at any time so erre is euidently true by all witnesses This will be yet more euidently manifested in the two next following examinations and others THE VIII CHAPTER The 20. Article thus examined and in whatsoeuer contrary to the Church of RomÃ¨ thus condemned THEIR 20. and next article intituled of the authority of the Church is this It is noâ— lawfull â—or the Church to ordaine any thinge contrary to Gods word written neither may it so expound one place of â—cripture that it be repugnant to another Wherefore â—lthough the Church be a witnesse and a keeper of holy â—rit yet as it ought not to decree any thing against the â—ame so besides the same ought it not to enforce any â—hing to be beleeued for necessity of saluation In this article no thing needeth other answeare or confutation then is made before in their article of Scriptures and traditions where the pretended sole necessity of the written Scriptures heretikely insinuated is most plainely confuted both by the Apostolike doctrine and practise of this age and otherwise And the supreame power and authority which here they giue vnto the Church to be a witnesse and keeper of holy writ and the cheifest expositour thereof and as their common glosse â—â— this article is the Church hath authority to Iudge and determine in controuersies of faith doth vtterly disable and condemne those Protestants to haue any colour or pretence to hold the truth in any one article they maintaine against the Roman Church either concerning Scriptures Church or anâ— thing else for the Church which onely was and â— visible as they haue described the true Church before hath in all and euery article condemned aâ— such Protestant Innouation And for these men to say as they haue done â—â— their 19. Article that the Church is a congregatiâ— of faithfull men in which the pure word of God â— preached and the Sacraments be duely ministred anâ— to make it an article of faith as they doe in theâ— publike profession of the Creede that this Church one holy and Catholike doth so continue for ã€ˆâ—Šã€‰ without interruption or corruption in ministriâ— Sacraments and preaching doctrine and the things are in their censure should onely be take from the written word and Scriptures It is vnpoâ—sible in such proceedings that the Church shoâ— ordaine any thing contrary to Gods word writteâ— or so expound on place of Scripture that it be repugnant to an other For otherwise it should neither be one holie or Catholike but diuers different vnholy particular no pillar of truth but a forge of falsehood no howse of God no spouse of Christ no saluation to be had or hoped for in any Iudgment Catholike or Protestant but in the true Church of Christ To this the Apostolike men of this age giue Ignat. epist ad Philadelp Ephes Trall Magn. Antiochen Ignat. ep ad Philadelp euident testimony Sainct Ignatius doth make the Iudgment of the Church both supreame and certaine and receauing penitents and saith Christ hath firmely builded his Church vpon a hile by spirituall building without help of mans hands against which the floods dashing and windes puffing could not ouerthrowe it nor any spirituall wickednesses shall euer be able to doe it but they shall be weakened by the power of our Lord Iesus Christ. Iesus Christus secundum propriam voluntatem suam firmauit Ecclesiam super Petram adificatione spirituali citra humanarum manuam operam in quam collisa flumina venti non potuerunt eam subuertere nec id valcant vnquam spirituales nequitiae sed infirmentur virtute Domini nostri Iesu Christi And saith plainely as there is but one flesh and blood of Christ shedd for our sinnes one Euchariste one Altare one Priestly order one God the Father one God the sonne one holy Ghost so there is but one preaching and one faith and one baptisme and one Church which with their sweate and labours the holy Apostles haue founded in the blood of Christ from the one end of the earch to the other vnapraedicatio fides vna vnum baptisma vna Ecclesia quam suis sudoribus laboribus fundarunt sancti Apostoli Ã finibus terrae vsque ad fines in sanguine Christi Sainct Clement Câ—em Rom. Const Apost l. 1. c. 1. saith the Catholike Church is the plantation of God and his chosen vineyard which cannot be digged vp or destroied Dei plantatio est Catholica Ecclesia vinea eius electa So that no other can be planted or chosen by

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 Ã¨ locis regionibâ— viros portat ad vnam potentis regni vrbem properâ—â— cupientes Sit ergo nauis huius Dominus ipse omnipâ—tens Deus gubernator verÃ² 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 superbiÃ¢ caelum praesumens habitare mox de caelo cum Angelis suis sequacibus ruit in aeternam voraginem Hi docebunt aliam doctrinam quae aliena est Ã 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 necessariÃ² consequitur vnam duntaxat esse Ecclesiam quam propterea Catholicam

19. manner how Bishops should not suffer sinners to enter into the Church vntill they had done pennance as he should thinke fit and then to forgiue them Cum aliquem peccauisse cognoueris iube cum foras eijci ingressique pro eo rogent Tunc iubebis illum iuuare expendens an paeniteat dignus sit qui in Ecclesiam omnino recipiatur afflictum illum diebus ieiuniorum pro ratione peccati hebdomadas duas vel tres vel quinque vel septem dimitte Where the graunting of pardon and Indulgence more or lesse is referred to the Bishops iudgmeÌ„t and discretion And Cap. 21. further omnium curam habeat Episcopus Poenitentibus remissionem concedere oportet Recognosce Ã´ Episcope dignitatem tuam quod sicut ligandi potestatem accepisti sic etiam soluendi Obtinens igitur soluendi potestatem recognosce teipsum secundum dignitatem loci tui in hac vita versare sciens quod de pluribus rebus ratio abs te requiretur Cui enim inquit depositum est Luc. 12. multum abundantius repetetur ab eo Nam peccati expers reperitur nemo excepto eo qui propter nos factus est homo Quoniam scriptum est nemo mundus Ã Iob 25. sâ—â—â—â—bus neque si vnum diem vixerit Where pardons and Indulgences are commaunded and the necessity of them among all men sinners deliuered He teacheth the like thus againe peccantem caâ—â—iga Lib. 2. Const Apost c. 21. Cap. 21. ieiunio afflictum remissione releua ingemiscentem recipe And leauing all to the Church to impose pennance to alter chaunge ease or giue pardon release and giue Indulgence of it he addeth nolite pro omni peccato eandem sententiam ferre Cap. 52. sed vnicuique propriam poenam statuite cum multa prudentia Alios minis subijcies alijs subsidijs pauperum alios ieiunijs affliges alios segrcgabis pro delicti magnitudine Diuersis delictis diuersas poenas imponatis Si poenitentem non receperis insidiatoribus trades Cap. 14. oblitus Dauid dicentis ne tradas bestijs animam confitentem tibi Si quis Episcopus aut presbyter cum qui Ã Psal 73. Can. Apost can 51. peccaco reuertitur non recipit sed reijcit deponitor eo quÃ²d Christum offendat qui dixit ob vnum peccatorem qui resipiscat gaudium oboriri in coelo And Sainct Ignatius earnestly vrgeth to take Ignat. epist ad Philadelp mercy of and pardon penitent sinners and receaue them with all gentlenesse as a meanes to bring them from sinning to saluation Obsecro vos quot-quot paenitentia ducti redierint ad vnitatem Ecclesiae suscipite illos cum omni mansuetudine vt per bonitatem This doctrine of IndulgeÌ„ces vsed in Britaine from the first conuersion thereof to Christ Girald Cambren descriptione Cambr. cap. 18. patientiam vestram resipiscentes ex diaboli laqueis digni iam Christo facti salutem consequantur aeternam in regno Christi And to come home to this our owne contry of Britaine Giraldus Cambrensis an old learned Bishop and greate antiquary entreating of the first faith and Religion of the Britans de antiqua fidei fundatione Christianitatis amore deuotione saith they euer coÌ„tinued in the same among other customes and obseruances kept froâ— the time of their first conuersion their Churcheâ— had farre greater Immunities priuiledges or Indulgences then in other places Ecclesiae istorum longâ— maiorem quÃ m alibipacem habent These Indulgences here did farre exceede them which the Canons graunt LongÃ¨ Canonum Indulgentiam excedente An euident argument they were more auncient then the Canons And being as hâ— teacheth without Innouation or chaunge eueâ— from the first conuersion of this Kingdome and the Apostles time Which our oldest antiquities warranted both by Catholike and Protestant historians and our Protestants themselues will thus proue vnto vs. They testifie with Antiquity that Io. Bal. l. 1. de vit Pont. Roman in Eleut Robert Barn in vit pont Rom. in eod Pope Eleutherius was bonus paterfamilias a good Steward of Gods Church And King Lucius entreated him to be ioyned to the Christian faith and Church which was then and had beene from the beginning Lucius Britanniae Rex Christiano caâ—â—i cum suis subditis adiungi Ã pontifice petijt per literas And hee so effected it that the BritaÌ„s were coÌ„firmed and strengthened in the doctrine which they had receaued from the Apostles and the whole Kingdome here professed it Eleutherius vt bonus paterfamilias effecit vt confirmatis consolidatis Britanâ—is in suscepta prius ab Apostolis doctrina totum illud regnum in eius fidei verbum iuraret And this Apostolike faith and doctrine was the same which this good Pope S. Eleutherius and the Romans then Bal. lib. de Script Brit. centur 1. in Eluana Meduino Godw. conu of Brit. and the Christian Britains here also professed as these Protestants and all Antiquaries agree saying that the first preachers to King Lucius were Apostolike men or instructed by them per Apostoliâ—os viros in Christo renati and our King sent for this Apostolike faith to Pope Eleutherius at Rome literiâ— suis Rex Lucius apud Eleutherium Pontificem egit vt apud Romanos Christianorum adscriberetur numero And the Apostolike Catholike faith which was Io. Bal. sup Io. Leland Assertion Arthurij Charta S. Pâ—tricij Antiq. Glastenien tab lign in membran affix Guliel Malmesbur l. de antiquitat Coenob Glasten Acta per legat Crapgr Catal. in S. Patricio Io. Leland in Arth. here at Rome and from thence sent and confirmed here in this question of Indulgences was the same which the present Roman Church now professeth For wee reade in the old Acts of those legates which S. Eleutherius sent hither recommended by these Protestants for authenticall as written by themselues Fugatius Damianus vt apud posteros clariora perdurarent membranis his dedâ—runt Acta per legatos inde ad nos peruenerunt and many other antiquities That thâ—se holy Legates procured 10. yeares of Indulgence for all visitours of that sacred place of Glastenbury Sancti Phaganus Deruianus perquisierunt ab Eleutherio Papa qui eos miserat decem annos Indulgentiae And these old Acts did testifie that the same holy Legates obtained 30. yeares of Indulgence for all Bishops that should with deuotion visit the chappell there builded in honour of S. Michael the Archangell Dicebat eadem scriptura quod venerandi Phaganus Deruianus perquisierant triginta annorum Indulgentiam omnibus Episcopis ipsum locum ob honorem beati Michaelis pia voluntate visâ— tantibus The old Manuscript antiquities of Glastenbury set downe the names of almost an hundred holy and auncient Bishops which had giuen Indulgences to that holy place Wee cannot but Iudge the like of other Churches and places whose monuments haue not beene so happily preserued And this is

two little syluer vessels full of the bloody sweate of Christ duo vascâ—la alba argentea cruore Prophetae Iesu sudore perimpleta All histories agree that the body of S. Ioseph was there preserued with greate honour and reuerenced with greate resorte of pilgryms to that and other Reliks there vntill these times of desolation and those holy Reliks gaue that glorious denomination to the happy place of their preseruing to be stiled camiterium Sanctum tumulus Sanctorum Hieronyn cont vigilant ep 53. ad Riparium Defider Gennad in catalog cap. 53. willet Antilog pag 13. Wotton des of part pag. 9. perkins probl pag. 81. Iouas Aâ—elian l. 1. Sedul alij Hieronym sup and Ripar dehderium lib. aduers vâ—gilant cap. 2. the holy Church-yard graue of Saincts and the like Vigilantius is remembred in histories to haue beene the first man of note among Christians which denied or impugned this doctrine and for that as other his singular assertions condemned for an heretik so our Protestants thus confesse Vigilantius was condemned of heresie for deny all thereof He lyued in the fourth hundred of yeares the Church of Christ neuer hearing of this heresie before and S. Hierome then liuing and writing calleth him for such stramage dreames rather Dormitantius a sleepy drowsy fellowe then Vigilantius a waking watchfull maÌ„ Negat sepulchra veneranda damnat que Sanctorum vigilias Ex quo sit vt dormitantius potiÃ¹s quÃ m vigilantius vocari debeat He calleth him an vnhappy man to be bewayled with floods of teares a stinking mouth breather of most silthy rotonnesse a monster to be abandoned to the vthermost part of the world Os saetidum putorem spurcissimum proferens Portentum in terras vltimas deportandum The last exception which our Protestants in this Inuocation and honour of Saincts Article make against the doctrine of the Church of Rome is thus registred by them The Romish doctrine concerning inuoation of Saincts is a fonde thing vainely inuented and grounded vpon no warrantie of Scripture but rather repugnant to the worde of God This is confuted by that is said before of the holy Reliks and Images of Saincts For if they as is inuincibly proued by the doctrine and practise of this age may and ought to be reuerenced their happy and blessed soules and Angels in eternall Ioye blisse must needs challeÌ„dge such dutie from them that liue and prayers may be offered to such perfected in celestiall knowledge charitie and Concil gangren epist can 14. 15. 16. Socrat Histor l. 2. cap. 33. Sozom. Histor Eccl. l. 3 cap. 13. Epiphan Hier. 40. Nicephor Hist l. 9. cap. 16. Hieron contra vigilant neuer chaunging blessednes The first among Christians suspected to haue denyed this Catholike doctrine and practise of the church of Christ was Eustachius by some Eutactus a Bishop in Armenia disallowing the Churches of Martyrs loca Sanctorum martyrum vel Basilicas as he is charged in the councell of Gangra wherein he was condemned for that and other wicked assertions and by other antiquities Yet Sozomen Nicephorus and others write how he sought to cleare himselfe from accusations And to speake of certaine things Vigilantius was the first knowne and certainely proued impugner of the Inuocation of Saincts as of worship to their reliks before spoaken of and was condemned for such a monster as is already declared And Eustachius for Socrat. Supr l 2. cap. 33. his singular boldnes in such things was degraded and his errours coÌ„demned in publik Councel Concilium Gangris in Paphlagonia coaâ—lum gradu Episcopali dimouit eiusque dogmata anathemate damnauit Morton Apolog. part 1. pag. 227. 228. Perk. probl pag. 89. 93 Ormer pict pap pag. 26. 27. Middlet papista pag. 129. Ephrem Syrus lib. de laudibus Ioseph Patriarchae This is sufficiently proued by our Protestant writers themselues openly confessing all antiquitie taught Inuocation of saincts Therefore few testimonies of this first age will be needfull in a confessed doctrine and practise of all ages with faithfull people Lesse was the knowledge of the Saincts deceased before the Passion of Christ then after when they were by that happy redemption in glory And yet S. Ephrem produceth the holy Patriarke Ioseph praying to his mother Rachel deceased O Rachel Rachel mater mea exurge de pulâ—ere intuere Ioseph filium tuum Suscipe Rachel filium tuum Audi mater mea cordis mei gemitum amarumque â—iulatum S. Ignatius in this age is a worthie witnesse that not onely the liuing which were present at the Ignatius epist ad Trallianos Passion of Christ did know behold and see it but the Angels in heaueÌ„ the soules of theÌ„ that were vnder the earth which arose with their bodâ—es at the Resurrection of Christ did likewise the same Crueifixus mortuus est videntibus coelestibus terrenis ijs qui subterra detinebantur caelestibus quidem inspicientibus nimirum incorporeis naturis terrenis verÃ² vt Iudaeis Romanis caeteris qui tunc temporis Crucifixo Domino aderant subterraneis autem ijs videlicet qui plurimi cum Domino resurrexerunt If a man on earth and in body might though Ignaâ— epist ad Trallian extraordinarily know the Angels and spirituall things with their orders in heauen as S. Ignatius witnesseth of himselfe haec noâ—eâ—im much more do they know the things on earth Angelicos ordines Archangelorum militiarumque coelestium discrimina virtutum dominationumque differentias thronorum potestatumque distantias principatum magnificentias Cherubim Seraphimque excellentias spiritus sublimitatem Domini Regnum incomparabilem Dei Patris Omnipotentis diuinitatem Haec cum nouerim And he plainely teacheth in an other place that Ignat. epist ad Heronem the Angels in heauen and not onely God know our affaires on earth and haue regard of them and so witnesseth to S. Hieron Praecipio tibi coram Deo qui est super omnia coram Christo praesente Spiritu Sancto coram ministrantibus legionibus 1. Timoth. 5. custodi depositum meum So S. Paule the Apostle wrote to S. Timothie Testor coram Deo Christo Iesu electis Angelis vt haec custodias Where both the Apostle S. Ignatius acknowledge both knowledge and care of mens actions on earth to be in the holy Angels as in God himselfe though with a difference of the Creatour and excellent creatures S. Hierotheus Master of S. Denis the Areopagite as he termeth him testifieth and hee approueth it that all loue not onely of God but Angels also hath this nature that Superiour things Dionisi Areopag l. diu nom cap. 4. haue care of the inferiour and those conforme themselues to the Superiour Amorem siue diuinum siue angelicum siue spiritualem siue vt ita dicam animalem fiue naturalem vim quandam coniungentem miscentemque intelligamus quae superiora quidem impellit vt

buildeâ— before S. Ioseph and his holy companians caâ—â— hither and here founded by them wholly finished Antiquitat glast tabulis fix sup S. Augustinus in Ecclesia S. Edmundi Matth. parker Anâ—iquit Britan. c. 2. p. 3. edit Hanouiae an 1605. and perfected dedicated also to the blessed Virgiâ— Many Primi Catholicae legis Neophyta antiquaâ— Deâ— dictante repererunt Ecclesiam nulla hominion arte vâ— referunt constructam immo â—umanae saluti Ã Deo pâ—â—atam quam postmodum ipse caelorum fabricator mâ—ltis mirâ—culorum gestis multisque virtutum mysterijâ— ã€ˆâ—Šã€‰ Sanctaeque Dei Genitrâ—ci Mariae se consecrasse monstrauit This was in the â—1 yeare after the Passion of Christ and after the assumption of our lady 15. Anno post Passionem Domini 31. post Assumptioâ—eâ— Gloriosa Virginis 15. When few other Saincts in the lawe of Christ were deceased this life and then in heauen Thus were our Two first Churches dedicated here by greatest warrant to the honour of the blessed Virgin Mary Mother of God where shee assisted and protected her Suppliant Seruants and petitioners there And S. Bede with all Antiquaries Catholiks Protestants consenteth that the Britans kept their first faith inuiolate and whole vntill the cruell persecution of Dioclesian Bed histor Eccl Angl. l. 1. cap. 4. susceptam fidem Britanni vsque in tempora Dioclesiaâ— ã€ˆâ—Šã€‰ inuiolatam integramque quieta in pace seruaâ—â—â— And when this Kingdom was generally â—â—â—â—erted which happend in the succeding age all â—â—â— Temples before founded to false Gods were by common and greatest authoritie in all opinions ã€ˆâ—Šã€‰ now whatsoeuer of the holy pope S. Eleuâ—â—â—â—iâ—s his legats and our holy kinge S. Luâ—â—us câ—â—â—nged into Christian Churches dedicated to God and his Saincts Templa quae in honore plurimoâ—â—â— Galfrid histor Briton l. 4. c. 19. Matth. west an 185. Deorum fundata fuerant vni Deo eiusque Sanâ—â—â—â— dedicanerunt So they dedicated Churches to â—â—â— holy Angels namely S. Michael the Archangel â—â—â—oured and prayed vnto him and he protected Antiquitat glaston manuscript epistol S. Patricij Capgr catal in S. Patric Ioseph Bed hist l. 1. c. 7. Matth. westin An. 303. Manuscript Antiq. Iacob gemen in vit S. Amphibali Cap grau in eod in S. Alban Gradual antiq miss Sarisb in festo S. Albani litan Angl. antiq ante bapt commend animâ— â—â—em Phaganus Damianus Oratorium aedificauerunt in honore S. Michaelis Archangeli quatenus ibi ab hominibâ—â— haberet honorem qui homines in perpetuos honores iâ—â—ente Deo est introducturus So they prayed vnto the Saincts as is euident in the Examples of Sainct Heraclius our Martyr at the death of our fist Martyr S. Alban praying to him and heard and helped by him And S. Amphibalus that conuerted Saint Alban thus prayed vnto him both to be assisted by him and the holy Angels Sancte Albane Deum nostrum depreceris vt mihi Angelum bonum obuiam mittat ne mihi praedo truculentus obsistere nec Iter meum pars iniqua valeat impedire So it was in all after times which I am not to speake of in this place but thus may end this tedious and confused Article stuffed with so many fulshoods and aunciently condemned heresies I may be more breife in the rest of their followeing Articles not conteyning so many particulars THE IX CHAPTER The 23. article examined THeir next Article the 23. in number is this â— is not lawfull for any man to take vpon him â—â— office of publik preaching or ministring the Sacrameâ—â— in the Congregation before he be lawfully called â—â— sent to execute the same And those wee ought to Iudgâ— lawfully called and sent which be thosen and called â— this worke by men who haue publik authoritie giuâ— vnto them in the Congregation to call and send miâ—â—sters in the Lords vineyard This is the whole Article wherein there is no controuersie with or againâ— the Church of Rome neuer allowing any foâ— Preists or publike ministers of the holy Sacraments but such as are duely and truely consecrateâ— in the Sacrament of holy orders onely ministreâ— by lawfully and Canonically Sacred Bishops aâ— the doctryne and practise of this Apostolike agâ— was as I haue proued before and S. Ignatius witâ— S. Ignatius epist ad Smyrnen others thus proue vnto vs Non licet sine Episcopâ— baptizare neque offerre neque sacrificium immolâ—â—â— neque Dochen celebrare sed quodcumque illi visâ—â— fuerit secundum beneplacitum Dei vt tutum raâ—â—â—sit saci at is No Sacrament could be ministred nothing done in the Church without the Bishopâ— authoritie and approbation No man could be â— Preist minister Sacraments or exercise any Ecclesiasticall order or function but onely such as werâ— Epistol ad Heron. consecrated thereunto by lawfull Bishops Nihâ—â—sine Episcopis facito baptizant sacrificant eligâ—â—â— manus imponunt And these Protestants themselueâ— both in their Booke of their pretended consecration Protest Booke of consecrat pref per tot artic 36. infra prot glosse vpon the same canons Iniunctious c. and their 36. Article hereafter intituled of Consecration of Bishops and Ministers as also their publik glosse therevpon and common practise do thus testifie The Superioritie and authoritie which Bishops and Archbishops do exercise in ordering â—â—d consecrating of Bishops and Ecclesiasticall ministers iâ— grounded vpon the word of God From the Apostles dâ—â—es hither to there neuer wanted Ã Succession of Bisâ—ops neither in the East nor westerne Churches And from the first nursing of their Religion here in England they euer by their publik proceedings allowed that consecration which was in the Romane Church and most willingly without any addition or ceremony allowed such as were so consecrated to be Preists Ministers and Ecclesiasticall men among them if they would in wordly respects and in externall shew giue any allowance to their Religion And at this day they contend to deriue their owne pretended Bishops and Ministers by Consecration from our Catholik Roman Bishops This Article as their glosse expoundeth it seemeth to haue beene made agaynst the Mancerians Them Rogers Analis vpon the b. of Articles art 23. allowed by the lawf authoritie of the Church of Engl. Anabaptists family of loue and such others risen vp in their ProtestaÌ„t Schoole denying externall Ordination and calling of cleargie men But being well examined it doth both free the Roman Church as is proued and they confesse and condemneth all Protestants in the world First for forreyne Protestants none of them take or clayme ordination true or pretended from eyther true or pretended Bishops and so by that is already saide are vtterly condemned by this Article And for our English Protestants which pretended a calling and ordination by Bishops they are in the same case by their owne decree in this Article for therein they say that men lawfully called and sent be onely they which be chosen and called by men who haue publike

greeke Origen hom 2. in leuitic Chrisostom l. 3. de Sacerdotio Cirill Alexandr l. 6. de adorat in spiritu victor Antioch ad c. 6. marci Ambros in missali Hier. ad c. 14. Oseae August Serm. 215. de tempor in Tract de rectitud cathol conuersat l. 2. de visitat Infirm c. 4. Innocent 1. epistol ad Decent Eug. cap. 8. Aug. l. de Haeres cap. 47. Gabriel Prat. Elench haeresum in Hierarchitis Epiph. haeres 67. Extreame vnction a Sacrament with the Britans Manuscript Brit. Antiquissimi Authoris and Latine Church doe thus expound this place deriue this Sacrament from thence and affirme it euer to haue beene so receaued in Christs Church and by him instituted proposed by S. Iames. sic roges dete pro te fieri sicut dixit Apostolus Iacobus immo per Apostolum suum Dominus ipsa videlicet olei sacrati delibutio intelligitur Spiritus sancti typicalis vnctio I need not to make repetitions of their testimonies this veritie being so generally receaued and practized in the first times of Christian Religion that about the yeare of Christ 279. it was commonly adiudged heresie to deny it and is so censured registred and condemned in the exploded heresies of the Hierarchite Heretiks dicebant extremae vnctionis Sacramentum Ã Deo institutum non esse Which being condemned for herefie in the whole Church of Christ must needs be so also adiudged in this Kingdome renowned then for true Christian Religion and the Catholike doctrine yet we want not particular testimonies hereof for our Protestants themselues commonly teaching that the Britans neuer chaunged any materiall point in Religion produce vnto vs a most auntient manuscript as they terme it written ab authore antiquissimo and as is euident in the same Antiquitie when there were yet many Pagans and Idolaters here in which commaunde and direction is giuen that all sick persons in daunger of death should both receaue the Sacrament of Christs holie bodie and this of extreame vnction sette downe by S. Iames the Apostle and the primatiue Fathers before Quotiens aliqua Infirmitas superuenerit corpus sanguinem Christi illi qui aegrotant accipiant oleum in nomine Domini Ã presbyteris humiliter petant inde corpus suum vngant vt quod scriptum est impleatur Infirmatur aliquis inducat Iacob 5. presbyteros Ecclesiae orent super cum vngentes eum oleo in nomine Domini oratio fidei saluabit infirmum alleuiabit eum Dominus et si in peccatis sit dimittentur ei Videtefratres quia qui infirmitatem habent ad Ecclesiam currant corporis sanitatem reâ—ipere peccatorum Indulgentiam merebuntur obtiâ—ere The Protestants of England euen the composers of these Articles cannot by their owne Religion be of other mind without grosse Ignorance and contradiction for defining a Sacrament as they haue done in this Article and in their most Protest commun booke Tit. catechisme warranted communion booke thus do define it by this word Sacrament I meane an outward and visible signe of an Inward and spirituall grace giuen vnto vs ordeyned by Christ himselfe as a meanes whereby we receaue the same and a pledge to assuer vs thereof They must needs graunt that S. Iames in expresse words in holie scripture their pretended Rule hath deliuered as much for this Sacrament as they require the outward visible signe the Preists prayer and vnction with oyle and remission of sinnes which cannot be without grace receaued by the same Thus I haue inuincibly proued by this first Apostolike age for the doctrine and practise of the Catholike Church and against this Protestant Article the whole compleat number of 7. Sacraments And yet if I had onely proued three Sacraments or any lesse number then seuen and greater then two I had sufficiently confuted this Article which onely alloweth two Baptisme and the Eucharist stiled by them the Supper of the Lord for such THE XVIII CHAPTER The rest of this Article repugnant to the Catholike faith likewise condemned THE remnant of this Article they deliuer in these words The Sacraments were not ordeyned of Christ to be gazed vpon or to be carryed aboute but that we should duely vse them And in such onely as worthyly receaue the same they haue a wholesome â—ffect or operation But they that receaue them vnworthily purchase to themselues damnation as Sainct Paule saith This is the whole content of this Article and in this last if these Protestants desire to speake properly as they should and would so be vnderstood there is very little or no difference betwene Catholiks and them For where they say that Sacraments haue a wholesome effect or operation in their worthie receauers this agreeth with the Catholike doctrine that Sacraments giue grace and worke ex opere operato which many Protestants denie And concerning the vnworthie receauing of them it is not a thing questioned What they meane by these wordes The Sacraments were not ordeyned of Christ to be gazed vppon or to be carryed about So speaking of Sacraments in the plurall number is a straunge speach excepting one Species of the Sacrament of Eucharist we reserue none nor carry any about for any respect nor can by their doctrine professing they consist in their ministration and receauing as is euident in Baptisme Confirmation Orders Confession and Absolution Matrimony and Extreame vnction What they meane by their words gazed vpon requireth a better glosse then they giue to vâ—derstande their meaning for to take the worde as it is commonly and properly vsed in our language earnestly or intensiuely to beholde if they forbid such gesture at Sacraments they forbid publik ministration of them which their practise alloweth warranteth and prescribeth by their greatest authoritie If they would haue this their termed gasing vpon or carrying about to be vnderstood any reâ—â—rence or reseruation the Romane Church vseth â—owards the blessed Sacrament of the Altare the question with them properly belongeth to their â—8 Article where they expressely speake against Transubstantiation or chaunge of breade and wine into the body and blood of Christ and his true and reall presence in those most sacred misteries which being vndeniably confuted as in that place it shall this errour is thereby clearely ouerthrowne For wheresoeuer Christ is or howsoeuer heis heis to be worshipped and adored with as greate dutie and reuerence as any Catholike giueth vnto him in this Sacrament In the meane tyme the Apostolike men of this first age do thus testifie S. Clement often testifying the reall and true presence of Christ in this most holie Sacrament setteth downe the deuotion and honour of all people then Bishops Preists Deacons Subdeacons Virgyns widowes married old and young to be as greate or greater then Catholiks now commonly vse vnto it When consecration is ended and the blessed Sacrament was shewed vnto the Christians present the Deacon vsed to say let vs aâ—tend or behold The Bishop or Preist

receaued this Sacrament reserued when extreame vnction was ministred vnto them And one of their most auntient antiquities carrying with it our Protestants approbation doth witnesse that the primatiue Christian Britans did publikely â—â— Euery Masse worship and pray vnto Christ present in this Sacrament this hath our Protestants translation Hereof singe Gods seruants at euery Masse Agnus Dei qui tollis peccata mundi miserere nobis That is in our speach Thou lambe of God that takest away the sinnes of the world haue mercy vpon vs. And thus I end this their many braunched Article THE XIX CHAPTER The 26. and 27. Articles examined and Protestant doctrine in or by them condemned THeir next Article being the 26. by their numbring them is thus intituled Of the worthiâ—es of the ministers which hinder not the effect of the sacraments The whole Article followeth in these All though in the visible Church the euill be euer mingled with the good and sometime the euill haue cheife authoritie in the ministration of the worde and sacraments yet for asmuch as they do not the same in their owne name but in Christes and do minister by his commission and authoritie we may vse their ministerie both in hearing the word of God and in receiuing of the sacraments Neither is the effect of Christes ordinance taken away by their wikednesse nor the grace of Gods guifts diminished from such as by faith and rightly do receiue the sacraments ministred vnto them which be effectuall because of Christs institution ã€ˆâ—Šã€‰ promise allthough they be ministred by euill men Neuerthelesse it apperteyneth to the discipline of the Churche that inquirie be made of euill ministers and that they be accused by those that haue knowledge of their offences and finally being founde gyltie by ã€ˆâ—Šã€‰ Iudgment be deposed Hitherto this Article in which there it not any one proposition or sentence against the doctrine of the Romane Church and Catholike Religion but rather a graunte and confirmation thereof ã€ˆâ—Šã€‰ a renowncing of Protestant profession and proceedings in diuers particular poyntes and some most materiall As declaring that in the visible Church the euill be euer mingled with the good they confesse the Church to be euer and indeâ—ectible And so Luther Caluyn Cranmar King Henry 8. with his daughter Queene Elizabeth or whomsoeuer els they will or can make the first publisher or aduancer of their doctrine separating themselues and being separated and cutt of from that visible true Church which was then generally so held this their Protestant congregation and Religion takeing Originall being from thence cannot possibly be the true Church and Religion of Christ And in making the true Church euer visible they must needs make their association or prerended companie eÃºer inuisible and so nothing vntill these dayes and condemne those their brethren Protestants who knowing their new fraternitie was neuer vntill those late times haue mathematically framed in their Imagination a new straung chimericall Inuisible vnbeeable and vnpossible Church Agayne professing that Preists the Ministers of Sacraments do Minister them in Christes ã€ˆâ—Šã€‰ by his commisson and authoritie they sufficiently confesse that if Christ omnipotent could and did consecrate breade and wyne into his body and blood forgiue sinnes and giue grace in sacraments truely consecrated Preists haue that power and do the same And affirming The sacraments to bâ— effectuall because of Christes Institution and promise â—either is the effects of Christes ordinance takâ—n away nor the grace of Gods guists diminished by the wikednesse of ministers They proue what the Catholiks holde in these things and Protestants cammonly deny Their last clause of Discipline in the Church making but one true visible Church and their congregation being as before no part thereof depriueth them of all such discipline as they haue already spoyled themselues of the pure worde of God preached and Sacraments duely ministred vnseparable signes and properties of the true visible Church by their 19. Article and thereby want all things which by their owne confession are euer founde in and belonge vnto the Church of Christ The 27. Article intituled of baptisme hath no thing contrary to Catholik Religion But the last clause thereof is against their 6. Article before that nothing is to be beleeued as an Article of faith or to be thought requisite necessarie to saluation that is not read in nor may be proued by scriptures And in this place thus they decree The Baptisme-ef yong Prot. Articl 27. children is in any wise to be retayned in the Church as most agreable with the Institution of Christ In this whole Article before they make Baptisme in all requisite necessarie to Saluation So they do iâ— Protest communion Booke Tit. Baptisme Protest Conference at hampton Court. their communion booke in the administration thereof and in the reuewe of their Religion â—â— Hampton court thus they define That baptisme to be ministred by priuate parsons in tyme of necessitie is an holie tradition And so they vse in their common practise and Baptise Infants both by their ministers and others men and women especially my dwiues instructed how to Baptisme in time of Engl. Protest in feild Bookes of the Church pag. 239. and others necessitie Yet with publik consent and allowanâ—â— thus they write and publish Baptisme of Infants â—â— â—â—â—ed a Tradition because it is not expressely deliuered iâ— stripture that the Apostles did baptize Infants nor ã€ˆâ—Šã€‰ expresse precept there founde that they should so do Tâ—â—t the holy Fathers of the first age held Baptisme Supr in articul 6. of Infants for an vnwritten tradition I haue spoken before And S. Clement doth giue comâ—â—â—nd Clem. Rom. lâ—b 6. constit Apostolic cap. 15. Dionys Areopag Ecclesiast Hierarch cap. 7. concil mileuit cap. 2. Chrisostom homil de Adam Eua. Augustin cont Donat. l. 1. cap. 23. Epiphan Aug. alij de haeres Innocent 1. epist concil African cap. 77. concil Carthagin 5. cap. 6. Hect. Boeth Scot. hâ—st l. 9. Georg. Buchan Rer. scot l. 5. Reg. 52. holinsh hist of Scotland in Fâ—equard pag. 112. to haue it obserued Baptizate vestros pueâ—â—â— ã€ˆâ—Šã€‰ S. Denys the Areopagite affirmeth it was so vsed Pueri qui necdum possunt intelligere diuiâ—â— sacri hapti smatis participes fiant And shewâ—â—gâ— how others answeare and promise for them ã€ˆâ—Šã€‰ prâ— ipsiâ— abrenunâ—iant sanctaquâ— ineunt faedera ã€ˆâ—Šã€‰ iâ— an holy tradition sanctam traditionem ã€ˆâ—Šã€‰ S. Chrisostome and others testifie generally in the whole Catholik Church in all places Praediâ—â—t Ecclesia Catholica vbique diffusa debere parâ—â—â—â—â— Baptizari prepter originalâ— peccatum And they were Nouatian Pelagian such condemned Hâ—retiks which at any time called this holy tradiâ—â—on and custome into question So it was here â—â— Britayne which though it was Mother and Noble longe time to pelagius the Archeretike wâ—o among other his damned Errours denyed the Baptisme of Infants yet it so much detested among tâ—â— rest this his obsurd Inuention that it

his ghospell in the words of Christ that it was breade before the words of Consecration accepit Iesus panem But after them the Marc. cap. 14. Manuscrit antiq de prima Instit Ecclesiast Seruit S. Marcus in Missa bodie of Christ HOC EST CORPVS MEVM So he testifieth of wine chaunged into his blood In his Order of Masse receaued and vsed here in Britayne as our old brittish writer of the first Institution of Ecclesiasticall Seruice allowed by our Protestant Antiquaries proueth he calleth it after consecration the holy most boly vnspotted body of Christ Sanctum Sanctissimum Intemeratum Corpus Christi so chaunged from breade likewise of his pretious blood pretiosus sanguis Christi from wine before S. Luke in his ghospell is most playne HOC Luc. cap. 22. EST CORPVS MEVM quod pro vobis datur And being so inseparable a companion to S. Paule as he witnesseth in many places of scripture he could not differ from him in this poynt Neither from Luc. cap. 1. the rest of the Apostles from whom as he writeth in the beginning of his ghospell he receaued what Isidor l. 1. de offic c. 25. de Missa orat Albin l. de diuin offic Egbert Stephan Eduen l. de Sa Magdeburg centur 1. l. 2. cap. 6. col 500. Matth. Parker antiquitat Britan cap. 17. pag. 47. Paschas Ratb lib. de Corp. Sang. Christi Walfrid Strab l. de obseruat cap 22. Martin Polon Supputat temp in S. Petro col 27. Missa antiq S. Petri manuscript Brit. antiq supr cit he wrote therein Sicut tradiderunt nobis qui ab initio ipsi viderunt ministri fuerunt sermonis That S. Peter said masse and deliuered a forme and order thereof to the Church of Christ we haue more witnesses then can easely be cited and their citations more needles seing the principall Protestants themselues confesse it and that it remayned without alteration 200. yeares and more vntill Pope Zepherine added some what vnto it A Christi primo instituto ducentis amplius annis in prima Ecclesia durauit And this as they and others teach was by S. Peter instituente Beato Petro. Yet therein we finde most playnely deliuered that the breade and wine were transubstantiated and chaunged into Christs body and blood Domine Deus noster qui te obtulisti pro huius mundi vita respice in nos super panem istum calicem bunc fac eum immaculatum tuum corpus pretiosum sanguinem And in the masse still vsed Corpus sanguis fiat dilectissimi filij tui And often therein repeted that after consecration it is so chaunged Our old Brittish manuscript of the first Institution of Church seruice with others proue that S. Photinus S. Peters disciple Bishop of Lyons and S. Trophimus Bis ã€ˆâ€¦ã€‰ in Fraunce brought this Order of S. Zozimus ep to 1. concil Martyrol Roman die 29. Decemb. in S. Troph Magdeburg cent 1. l. 1. in Troph Old Engl. chron an domini 34. part 4. Peters Mâ—sse thither and all Fraunce receaued it from them Our old English chronicle in our old language plâ—inely saith Peter the first Pope was a blessed man and glorious Apostle of Christ he was heade of the Church he said Masse he made our Lords bodie No men can better witnesse what was the doctrine and practise of this cheife Apostle then his renownâ—d disciple and Successours S. Ignatius and S. Element the one at Antioche the other at Rome both which as I haue before proued from them and shall more hereafter do directly teach Christs â—â—all presence in this Sacrament and so transubstantiation and such chaunge of breade and wine into Christs bodie and blood as this Article denyeth for so greate mutation Alteration or whatsoeuer we shall name it cannot possibly be otherwise And our old brittish manuscript saith plainely that this Masse of S. Peter brought into Fraunce by S. Photinus S. Trophinus was afterward carâ—â—ed to S. Clement at Rome to be viewed Cursum Romanum quem Beatus Trophinus Sanctus Photiâ—â—s in Gallijs tradiderunt ad Beatum Clementem quartum loca Successoris Beati Petri Apostolâ— deportauerunt S. Andrew the Apostle is thought to be the Author Onissa S. Andreae Eccl. Constantin Chrisost of the Masse of the Church of Constantinople named now S. Christostoms in which there is manifest transubstantiation Emitte spiritum tuum super nos super proposita dona haec fac panem hunc pretiosum Corpus Christi tui quod est in calice ifto pretiosum saguinem Christi filij tui transmutans spiritu tuo sancto Which he practised in his life and at his holie martyrdome openly both before Christians and persecuting pagans he thâ—â— professed Ego Omnipotenti Deo immolo quotidiâ— iâ—maculatum agnum in alâ—ari eius carnem posteâ—quam omnis populus credentium manducauerit agnus qâ—â— sacrificatus est integer perseuerat vinus Thus testified the Preist and Deacons liuing â—â— Vit. S. And. per presbyter Diac. Achaie Breuiar Roman Breuiar Salisbur in fest S. Andreae l. de duplici mart inter opera Cypr. Anonymus de vit Apost in S. Andrea Metaphrast in S. Andr. Iuo carn Serm. de Sacram. dedicat Serm. 4 Bernard apud Franc. Eenardent in Iren. l. 4. Alger cont Berengar Iacob gemens in S. Andr. Clem l. 6. Hypotepos Euseb hist Eccl. l. 2. c. 1. Missâ— S. Iacobi Eccl. Hierolomitanol his death the Church of Rome ours of England with others in their publik seruice of him S. Cyprian or whosoeuer authour of the booke de â—â—plici martyrid amonge his workes The old Anonymus writer of the Apostles lines Symeon Metaphrastes S. Iuo S. Bernard Algerus Iacobus igemensis and others without number S. Iames brother to S. Iohn was soone after Christs Ascension martyred by King Herode as we reade in the Acts of the Apostles cap. 12. by reason whereof much memory is not left of him in histories but being of Christs three most beloued Apostles brother to S. Iohn and companion to S. Peter the two others so inuincibly proued to haue beene professours and practisers of this Catholike doctrine no man can Imagyne hee could be of other minde especially being martyred in Hierusalem where he S. Peter and S. Iohn professing this doctrine as before ordeined the other S. Iames Bishop who in his Order of Masse writeth Rogamus vt Spiritus sanctus adueniens sancta bona gloriosa sua prâ—sentia sanctificâ—â— effâ—â—iat hunc panem Corpus sanctum Christi tui calicem hunc praetiosum sanguinem Christi â—ui Where transubstantiation and chaunge of breade and wine into Christs bodie and blood in the blessed Sacrament by the omnipotent power of God is most playnely deliuered And so must needs be ã€ˆâ€¦ã€‰ of this S. Iames as of the other and S. Censura Oriental Hier. PatriaÌ„r Constinopol ibid. Proclus S. Michol Methon Bessar apud Gul.

as the holyest Sainct that euer was there is noe damnation there is noe hell at all This doctrine putteth downe that beastely saying of Epicurus to take all pleasure in this life because he thought there was none after death for this doth Breede all wantonnesse and yet promiseth euerlasting pleasures in the world to come Therefore although wee most freely doe and are so bounde to beleeue and professe that the passion merits of Christ are of infinite cure validity worth and value in themselues able to haue beene a perfect redemption propitiation and satisfaction for all the sinnes of the whole worlde and more then euer were shall or can be committed if Christ had so ordeyned and sinners so applyed them by such holy Instruments and meanes as Sacraments and others as he prouided and Instituted and they which are and shall be saued haue and will vse and apply to that end and purpose the meanes yet to those that doe not receaue and practise neither Christs oblation vpon the Crosse nor any thing he did or suffered can be a perfect redemption propitiation or satisfaction for all or any sinne And among these necessary Instruments meanes applications of Christs redemption propitiation and Satisfaction for sinners the holy sacrifice of Masse is one and most excellent eminent and honorable wherein the truely and duely consecrated Preists of Christs Church by vertue and power giuen them in their consecration doe offer Christ for the quicke and the deade to haue remission of paine or guilt which this article blasphemously faith were blasphemous fables and daungerous deceites And first our Protestants themselues euen King Iames the heade cheife interpretour of their Religion and congregation whilest he liued with his approued protestante writers Bishops Doctours and others publickly priuiledged and warranted by cheife authoritie in their proceedings thus confesse for truth this article to be hereticall Neither is Casanbon resp ad Card. Per. p. 51. 52. c. the King ignorant nor denyeth that the Fathers of the the primatiue Church did acknowledge one Sacrifice in the Christian Religion that succeeded in the place of the Sacrifices of Moses lawe Middlet Papistm pag. 92 113. 49. 137 138. 47. 45. The sacrifice of the Altare and vnbloody sacrifice were vsed in the primatiue Church and the auncient Fathers called the sacrifice of the body blood of Christ a sacrifice The primatiue Church did offer sacrifice at the altare for the deade sacrifice for the deade was atradition of the Apostles and the auncient Fathers AÃ«rius Feild l. 3. pag. c. 29. p. 138. Couel exam pag. 114. condemned the custome of the Church in naming the deade at the altare and offerring the sacrifice of Eucharist for them and for this his rache and inconsiderate boldnesse and presumption in condemning the vniuersall Church of Christ he was iustly condemned Here we see by our Protestants themselues that vpon a second and better consideration they grauÌ„te from our first founders in Christ that the Catholike doctrine and custome so basely censured in this their Article is Orthodoxall the Religion and tradition of the Apostles Iudgment and practise of the vniuersall Church of Christ and that which this their article concludeth was iustly condemned for heresie Therefore I may be more breife in alleadging the Apostolike writers to such propose Sainct Paul witnesseth that euery high preist or Hebr. c. 8. Cap 5. preist is ordayned to offer Sacrifice to God for the people omnis Pontifox ad offerenduni munera hostias constituitur Omnis namque Pontifex ex hominibus assumptus pro hominibus constituitur in ijs quae sunt ad Deum vt offerat dona sacrificia pro peccatis He also with other Scriptures saith both that Christ was a Preist after this Order of Preisthood and Preists of this Order should be for euer Hebr. 7. Ps 109. in the lawe of the Ghospell Tu es Sacerdos in aeternum secundum ordinem Melchisedech necessarium fuit secundum ordinem Melchisedech alium surgere Sacerdotem Translato Sacerdotio necesse est vt legis translatio fiat sempiternum habet Sacerdotium But it is also euident both by Scripture and all Apostolike writers that neither Christ nor any Christian Preist of that Order offered any other sacrifice hauing resemblance to the Sacrifice of Melchisedech in breade and wine then when Christ at his last supper offered gaue his blessed bodie and blood vnder those formes and gaue then power commaunde to his Apostles other Preists to doe the same as I haue aboundantly proued by the Fathers of this age and our Protestants haue so confessed before It was also so certaine among the old Hebrues before Christ that Christ the Messias should be such a Preist and offer such a sacrifice and his Preists after him and all sacrifices in the lawe should then cease and giue place vnto it That Theodor. Bibliandor de SS Trinit lib. 2. pag. 89. vit l. de test Miss Petr. Gallat l. de arcan fid ca. Franciscus Stancar Prot. Rasil in pref ad Petr. Gallat de Arcan Mort. Supr alij Protestants themselues thus confesse it Erat apud Veteres Hebraeos dogma receptissimum in aduentu Messiaebenedicti cessatura esse omnia legalia sacrificia tantumque celebrandum sacrificium Thoda illud peragendum pane vino sicut Melchizedech Rex Salem Sacerdos Dei altissimi temporibus Abrahami panem vinum protulit And the old Rabbines of the Iewes before Christ euen as they are commended vnto vs both by Catholike Protestant Antiquaries do most playnely deliuer vnto vs the same Catholike truth as hath beene before confessed by thes ProtestaÌ„ts that in this holie sacrifice offered for sinnes bread and wine are miraculously chaunged into the bodie and blood of the Messias Rabbi Samuel saith vpon the oblation of Melchisedech Rabbi Samuel in Bereschit Rabba ad cap. 14. Genes that he sacrificed and taught that Sacrifice Actus Sacerdotij tradidit erat ipse Sacrificans panem vinum Deo sancto benedicto So haue Rabbi Moses Hadarsan and Rabbi Enachinam Melchisedech proferens panem vinum ostendit quod docuit eum Sacerdotij actum quier at panem vinum sacrificare Et hoc est quod habetur in Psalmis Iurauit Dominus non paenitebit eum tu es Sacerdos in aeternum secundrm ordinem Melchisedech And Rabbi Phinees saith most euideÌ„tly that in the time of Messias all other Sacrifices should cease and the Messias being a Preist after the Order of Melchisedech should except this alone and this onely should be vsed in this Religion Tempore Messiae omnia sacrisicia cessabunt sed sacrificium panis vini non cessauit sicut dictum est Gen. 14. Melchisedech Rex Salem protulit panem vinum Melchisedech enim Rex Messias excipiet a cessatione Sacrificiorum panis vini sicut dicitur psalmo Tu es Sacerdos in aeternum

Dominus Sed tâ—rtium excellentem gradum honestatisin virginitate demonstrauit nobis perfectum per omnia similem angelicae dignitati And he thought the chaste life to be so fitte requisite for the more perfect seruing of God that euen princes then not onely clergy men embraced it to that holy end So he writeth of the Queene or Princesse Valeria though espoused how shee had professed virginitie by his preaching Virgo Valeria Sponsa Regis caelestis per meam praedicationem virginitateÌ„ mentis corporis Deo deuouerat And of King or Prince Stephen pro suauitate praemij futuri illectus copulam carnalium nuptiarum deuitauerit per meam praedicationem quatenus liberior Deo famulari possit S. Dionysius is most playne in this matter and Dionys Areopag Eccl. Hier. c. 6. ep ad Gain alibi setteth downe the very manner how chastitie was professed before the Bishops in that time and how that such in respect of others were cheifly called Therapentae cultores the perfect worshippers of God euen by the Apostles themselues Sancti praeceptores nostri diuinis eos appellationibus sunt prosecuti So both he and they must needs teach that Bishops Preists and Deacons euer conuersant about most sacred things were to liue in chastitie So we Sim. Metaphrast die 29. Iunij must needs say of Britayne first because we finde that S. Peter admitting onely men of chastitie to thes holie Orders as before did first consecrate our first Bishops Preists and Deacons here Apud Britannos Ecclesias constituit Episcoposque Praesbyteros Diaconos ordinauit Secondly if any were wanting after they were as before supplyed by S. Clement onely allowing such to those sacred offices Thirdly all those whose names be preserued to haue beene Bishops in or of this nation as S. Aristobulus S. Mansuetus S. Beatus S. Ioseph sonne of S. Ioseph of Aramathia which buryed Christ and some others by some writers are so remeÌ„bred by the Antiquities where we finde that there is not the least suspition but they continually liued in virginall or chastelife If this Aristobulus was the same which Metaphrastes Metaphrâ—st die 26. Iunij Mat. 8. Marc. 1. Luc. 4. Gulielm Eisengren centenar 1. part 1. dist 3. Petr. de Natal l. 11. Anton. Democh. l. 2. câ—nt Caluin Arn. Merman Theatr. conuers gent. in metensib Martyrolog Rom. Bed vsuard Molan die 9. Maij Guliel Eisengren centen 2. part 5. Annal. Helueth Antiquit Eccl. Constant Baron an in mart Rom. 9. Maij. Theater of great Britaine l. 6. Antiquitat Glaston manuscript writeth to haue beene Father in lawe to S. Peter the scripture wittnesseth his wife remayned in Iury so farre distant from him in Britayne if shee liued so long S. Mansuetus liued a collegiall life with onely Preists and clergy men no women with them and was consecrated by S. Peter the Apostle hauing before forsaken contrie kindred verie noble ex nobili prognatus familia men women and all for the loue of Christ S. Beatus of noble birth here in Btitayne both by Catholike Protestant Antiquaries forsooke all and went to Rome and there with an other Britan whose name is not perfectly remembred one calleth him Achates was consecrated and was so chaste that except when he preached he seldome or neuer saw women one or other liuing a solitary single Eremiticall life Of S. Ioseph sonne of S. Ioseph said in the oldest monuments and antiquities of that holie company to haue beene miraculously by Christ himselfe consecrated or at the least elected and designed a Bishop and the rest of that sacred company Preists Deacons or whatsoeuer it is most euident they liued and died in perpetuall chastitie in the Iland Aualan all Antiquaries Catholiks and Protestants confesse that King Aruiragus gaue the place onely to those holy men it was to them onely confirmed by the two next following Kings Marius and Goillus celles were made onely for Tab. fix Gul. Malmesbur l. de Aut. Caenobij Glaston Capgr Catal. Sanct. in S. Ioseph Aramath S. Patricio Iacob Genuen in ijsdem Ioh. Bal. l. de Script cent 1. in S. Ioseph Aramathien Ioh. Leland assertion Arthurij Godnyn Theater of great Brit. l. 6. Caius l. antiq accadem Cantabrigien Stowe Hist Romans Charta Regis Hen. 2 aliorum Reg. Socrat. Hist Ecâ—l l. 1. cap. 8. them there they liued alone they left no children or posteritie after them and the place of habitation was so desart and desolate when S. Damianus and Phaganus were sent hither by Pope Eleutherius in King Lucius his time the next age that their place of dwelling was become a denne for wylde beastes Caepit idem locus esse ferarum latibulum qui priÃ¹s fuerat habitatio Sanctorum Therefore we are enforced by the authorities of Scripture tradition the whole Church Geeke and Latin the Apostolike age and writers and all warrant in religion to conclude that the doctrine of this article is false that Bishops Preists and Deacons may lawfully marry at their owne discretion And verie vainely our Protestants singularily alledge for their defence from Socrates the historian that Paphnutius dissuaded the Fathers of the first Nicen councell not to decree that Bishops Preists and Deacons might not keepe companie with their wyues which they had marryed when they were lay men vt qui essent sacris initiati sicut Episcopi Presbiteri Diaconi cum vxoribus quas cum erant Laici in matrimonium duxissent minimÃ¨ dormirent But it should suffice that they which were vnmarried when they were called to the clergie should according to the old tradition of the Church abstayne afterward from marriage vt qui in clerum ante ascripti erant quam duxissent vxores hi secundum veterem Ecclesiae traditionem deinceps Ã nuptijs seabstinerent For here the marriage of such men and this Article is plainely condemned by their owne Authour and the old Apostolike tradition in the Church And this is confirmed by aboue 200. Later Bishops Episc Grâ—â— 227. in can Trullen can 6. of the Greeke Church itselfe testifying it was the doctrine and tradition of the Apostles that among those of the cleargie none but Lectours and Singers might marrie and they accordingly decree that no Subdeacon Deacon or Preist may marrie and if he should he must be deposed Quoniam in Apostolicis Canoibus ã€ˆâ—Šã€‰ est torum qui non ductÃ¢ vxore in clerum promouentur solos lectores cantores vxorem posse ducere nos hoc seruantes decernimus vt deinceps nulli penitus Hypodiacono vel Diacono vel Presbytero post sui ordinationem coningium contrahere liceat Si autem hoc facere ausus fuerit deponatur And this is their vse and practise to thes dayes The other clause of Paphnutius opinion about Bishops Preists and Deacons married before their consecration not to be barred from such their former wiues married vnto them when they were lay men by any expresse lawe

to be made by that councell if it be truely related nothing concerneth this article onely speaking of Marriage of such men after holie Orders taken and not when they were lay men Yet that citation of Sacrates in this poynt wanteth not suspition of vntruth For the same Socrates speaking vpon his owne certaine Socrat. Hist Eccl. l. 5. cap. 21. knowledge affirmeth it was the receaued custome in Thessalia Macedonia and other parts of the Greeke Church that if a clergie man kept companie with his wife that he had married when he was a lay man he was to be degraded Ipse in Thessalia consuetudinem iuualuisse noui vt ibi qui clericus sit si cum vxore quam eum esset Laicus ducebat post quam clericus factus sit dormierit clericatu abdieatus sit eadem consuetudo etiam Thessalonicae in â—acedonia in Hellade seruatur And saith that all the renowned Preists and Bishops also in the easte absteyne from such wiues Omnes illustres presbyteri in Oriente Episcopi etiam ab vxoribus abstinent And he confesseth that the absteyning of clergie Socrat. Hist Eccl. l. 1. c. 8. supr men from theâ—â— formerly married wiues when they were lay ã€ˆâ—Šã€‰ was so religious iust and necessarie in the Iudgement of the whole generall councell that they determined to make a decree and canon thereof visum erat Episcopis legem in Ecclesiam introducere vt qui essent sacris initiati sicut Episcopi Presbiteri Diaconi cum vxoribus quas cum erant Laici in matrimonium duxissent minimÃ¨ dormirent And it seemeth by the Arabike Concil Niâ— can 78. Arabico copie of that councell that this or the equiualent lawe and decree was then made si vxorem duxit adhuc vxor viuit cum eo habitat debet imponi duplex panitentia Idem seruandum de Diacono And the third of those canons of this councell which both Catholiks and Protestants commonly receaue forbiddeth all Bishops Preists Deacons Concil Nic. can 3. and clergie men to dwell with any woman but their mother sister grandmother or Aunt sister to their father or mother Nisi fortÃ¨ mater aut Soror aut auia aut amita aut matertera sit And the second councell of Arles held about the same time in the dayes of S. Syluester Pope and Constantine Emperour plainely forbiddeth all cohabitation or meeting with wiues married before vnder payne of excommunication Si quis de clericis Ã gradu Concil Arel 2. can 3. Diaconatus in solatio suo mulierem praeter auiam matrem sororem filiam neptem vel conuersam secum vxorem habere praesumpserit Ã communione alienaâ— habeatur Here the wife marryed before except conuersa professing chastitie as the husband now doth is forbidden his companie and he from her and most plainely in the canon before a married man is disabled to be a Preist except promising and professing chastitie Assumi ad Sacerdotium non potest in vinculo coniugij constitutus nisifuerit promissa conuersio In this councell our Archbishop Const Magn. epist Eccles Socrat. Hist Eccl. l. 1. c. 6. of London Restitutus was present and subscribed vnto it for this Kingdome which with Fraunce where this councell was kept Spayne Italy and other contries of the west presently receaued the Nicen councell Eusebius Caesariensis present at the councell of Euseb demonst Euang. l. 1. c. 9. Nice and writing after it is plaine that married men receauing holie Orders were bounde to chastitie Oportere dicit sermo diuiuus Episcopum vnius vxoris virum esse Veruntamen eos qui sacrati sint atque in Dei ministerio cultuque occupati continere deinceps seipsos Ã commercio vxoris decet And S. Epiphanius also a grecian and liuing at that time and writing in that age testifieth plainely that the holie Church of God where the canons were sincerely kept did admitt none to be eyther Bishop Preist Deacon or Subdeacon but such as absteyned from their wiues if marryed before or in single and chaste life And if it was otherwise vsed in any place wheresoeuer it was an abuse this being the custome of the Church directed by the holie ghost euer from the beginning that Ecclesiasticall men married or not married should euer liue in chastitie Adhuc viuentem liberos gignentem Epiph. Haeâ— 29. in compendiar vnius vxoris virum non suscipit sancta Dei Ecclesia sed eum qui se ab vna continuit aut in viduitate vixit Diaconum Presbiterum Episcopum Hypodiaconum maximÃ¨ vbi sinceri sunt Canones Ecclesiastici At dices mihi omnino in quibusdam locis adhuc liberos gignere Presbyteros Diaconos Hypodiaconos At hoc non est iuxtae Canonem sed iuxta hominum mentem quaeper tempus elanguit Nam quod decentius est id semper Ecclesia per spiritum sanctum bene disposita videns statuit apparare vt cultus diuini indistracti Deo perficerentur And he maketh this a commaundement in scripture Si populo praecipit â— Cor. 7. Sanctus Apostolus dicens vt ad tempus vacent orationi quanto magis Sacerdoti idem praecipit vt indistractus sit inquam ad vacandum secundum Deum Sacerdotio quod in spiritualibus necessitatibus ac vsibus perficitur But if we should allowe which these holy Fathers both of the Greeke Latine Church would not doe that the chastity of Bishops Preists and Deacons is not commaunded in scriptures but that the scriptures onely commend it for the more perfect and better duly to execute those sacred functions as all both Catholiks and Protestants agree it is without question that the vniuersall Church of Christ hath euen by these Protestants most religiously decreed and commaunded Ecclesiasticall men to liue in chastity And they contradict and condemne themselues herein in their next article Prof. Artic. â—4 but one in these words whosoeuer through his priuate Iudgment willingly and purposely doth openly breake the traditions and ceremonies of the Church which be not repugnant to the word of God and be ordained and approued by common authority ought to be rebuked openly as hee that offendeth against the common order â—â— the Church Therefore the continent and chaste life and profession of the Cleargie being confessed by all both Catholiks and Protestants not to be repugnant to the word of God but most conformable vnto it And both commaunded generally receaued approued Couel Exam. p. 64. 65. 114. feild pag. 138. l. 3. cap. 29. Middleton Papiston p. 134. and practised not onely by all commaunding cheife Churches but through out the whole Catholike world must needs be maintained And our Protestants confessing this and with priuiledge writinge the auncient Fathers so receauing it from theÌ„ that went before them taught That vowes of chastitie and single life in Preists is to be obserued by tradition The doctrine taught in the article cannot

be true nor the liberty therein allowed lawfull but wantonly licentious and damnable THE XXV CHAPTER Tbe 33. 34. Articles examined an in whatsoeuer repugnant to the doctrine of the Church of Rome thus condemned THeir 33. next article intituled of excommunicate persons how they are to be auoided containeth nothing contrarie to the doctrine or practise of the Church of Rome as is manifest in these the verie words thereof That person which by open denuntiation of the Church is rightly cut of from the vnity of the Church and excommunicate ought to be taken of the whole multitude of the faithfull as an heathen and publican vntill he be openly reconciled by pennance and receaued into the Church by a Iudge that hath authority thereto Therefore I passe it ouer and come to the next 34. article intituled Of the traditions of the Church and followeth in these words It is not necessary that traditions and ceremonies be in all places one or vterly like for at all times they haue beene diuers chaunged according to the diuersity of contries times and mens manners So that nothing be ordained against Gods word Whosoeuer through his priuate Iudgment willingly and purposely doth openly breake the traditions and ceremonies of the Church which be not repugnant to the word of God and be ordained and approued by common authority ought to be rebuked openly that others may feare to doe the like as he that offendeth against the common order of the Church and hurteth the authority of the magistrate and woundeth the consciences of the weake brethren Hitherto this article seemeth to haue litle or no opposition to the Church of Rome but it may be passed ouer with silence The rest of it immediatelie thus followeth Euery particular and nationall Church hath authority to ordaine chaunge and abolish ceremonies orrites of the Church ordained onely by mans authority So that all things be done to edifying This clause is euidentlie false and prophane in itselfe for making euery particular Church many thousands such being in the world to be supreame iudge sentencer not onely to ordaine chauÌ„ge 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 SacrameÌ„ts be dayly ministred according to Christs ordinaÌ„ce 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 coÌ„demnig 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 coÌ„fession by anie Christian Britans SaxoÌ„s 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 aquaÌ„ oleum ex nomine eius qui obtulit tribue

it to himselfe though he punished with death as others often since then haue done the professours thereof yet both he and all or Rulers temporall since Kings or Queens haue retained in their stile of honour that title Defensor fidei defendour of the faith which the Pope gaue him for defending before his fall the Catholike faith against Martine Luther though they all except Queene Mary impugned it And our present K. Charles whome together with his Queene Mary God blesse with all good and happines in his late publike declaration to all his louing Subiects among whome his Catholiks be not in the lowest place of duty and desert to him though not in like degree of his fauour to theÌ„ thus and thus vehemently protesteth wee call God to recorde before whome we stand that it is and alwaies hath beene our harts desire to be found worthy of that title which we accompt the most glorious in all our Crowne DEFENDOVR OF THE FAITH But to defend the faith is not to reprint the articles of Religion established in the time of Queene Elizabeth and by a declaration before those articles to ty and restraine all opinions to the sense of those articles as he speaketh immediately before and to persecute Bishops Preists and Catholiks as he doth That title was giuen by the Pope to King HeÌ„ry for defence of the true faith longe before the articles of Queene Elizabeth or she was borne Longe before hee K. Edward 6. Queene Elizabeth King Iames and King Charles persecuted Catholiks their faith whereof by their stile they should be defendours longe before their religion or any of them I except King Henry the 8. to whome it was giuen receaued beeing The true faith Catholike and Apostolike which by that regall stile and title they should defend against these articles I haue aboundantly by the best testimonies proued in euery point for the two last following articles the 38. intituled of Christian mens goods which are common and the 39. the last of a Christian mans oath doe not containe any coÌ„trouersie with Catholikes but were ordained against new Sectaries among themselues I hope no Protestant Parlament will hereafter glory that their religion was almost 80. yeares old though it wanteth 10. of that number and so extraordinarily contend to persecute that which I haue proued to exceed it aboue 1500. yeares in time and truth which they ought to embrace and honour and not so maliciously or ignorantly not being the most religious nor learned diuines to persecute it FINIS A TABLE OF THE CHAPTERS Chap. 1. COncerning the first 5. Protestant Articles not differing from the Apostles Religion and the Romane Church pag. 1. Chap. 2. Examining their 6. Article about scriptures and traditions and condemning it by the Apostles and Apostolike men and doctrine of their age p. 2. Chap. 3. The 7. 8. 9. 10. Articles examined and wherein they differ from the present Roman Church condemned by this first Apostolike age p. 53. Chap. 4. The 11. Article of the Iustification of man examined and condemned by the Apostolike Fathers of this first age p. 60. Chap. 5. The 12. Article examined and in whatsoeuer differing from the present Romane Church condemned by the Apostolike age So of the 13. and 14. Articles p. 67. Chap. 6. The 15. 16. 17. 18. Articles so examined and wheresoeuer repugnant to the Roman Church likewise condemned p. 82. Chap. 7. The 19. Article examined and condemned by the same authoritie p. 88. Chap. 8. The 20. Article thus examined and in whatsoeuer contrarie to the Church of Rome thus condemned p. 99. Chap. 9. The 21. article so examined and condemned p. 109. Chap. 10. The 22. article thus likewise examined and condemned p. 141. Chap. 11. The 23. article examined p. 207. Chap. 12. The 24. article likewise examined and condemned by this first Apostolike age and writers therein p. 212. Chap. 13. The 25. article intituled of the Sacraments thus examined and condemned in all things contrarie to Catholike doctrine p. 222. Chap. 14. Pennance so called in this article and by Catholikes The Sacrament of Pennance was so iudged and vsed in this Apostolike age p. 228. Chap. 15. Holy Orders contrary to this article was vsed and held Ã Sacrament in this first age p. 233. Chap. 16. Matrimonie thus proued a Sacrament p. 242. Chap. 17. Extreame vnction thus proued to be a Sacrament p. 249. Chap. 18. The rest of this article repugnant to the Catholike faith likewise condemned p. 252. Chap. 19. The 26. and 27. articles examined and Protestant doctrine in or by them condemned p. 258. Chap. 20. The 28. article intituled of the supper of the Lord examined and condemned p. 262. Chap. 21. The 29. article intituled of the wicked which do not eate the bodie and blood of Christ in the vse of the Lords supper examined and condemned p. 276. Chap. 22. The 30. article intituled of both Kindes examined and where it is contrarie to the Romane Church condemned p. 284. Chap. 23. The 31. article being intituled of the one oblation of Christ finished vpon the Crosse thus examined and condemned p. 297. Chap. 24. The 32. article intituled of the marriage of Preists thus examined and condemned p. 315. Chap. 25. The 33. 34. articles examined and in whatsoeuer repugnant to the doctrine of the Church of Rome thus condemned p. 339. Chap. 26. The 35. 36. articles intituled of homilies and of consecration of Bishops and ministeâ— ã€ˆâ€¦ã€‰ examined and condemned ã€ˆâ€¦ã€‰ Chap. 27. The 37. article intituled of the ciuiâ—â— Magistratus thus examined and whatsoeuer against the Roman Church condemned p. 390.

reluctatur Christo Iesu qui autem â—on obedit filio non videbit vitam sed ira Dei manet â—uper eum Praefractus enim contentiosus superbus â—t qui non obtemperat praestantioribus And by that â—eading which the Canon law vseth euen Princes â—nd all not obeying their Bishops are excluded both â—rom the society of the faithfull on earth and the Kingdome of heauen Si vobis Episcopi non obedieint S. Ignat. citat C. Si autem 11. quaest 3. Iacob Simanchal dedignitare Episcopali omnes clerici omnesque Principes at que reliqui pouli non solum infames sed etiam extorres Ã Regno â—ei consortio fidelium ac Ã limitibus sanctae Eccleâ—ae alieni erunt eorum est enim vobis obedire vt Deo â—ius legatione fungimini And he plainely confineth bedience to temporall Princes that it be not with reiudice of the spirituall and danger of the soule â—aesari subiecti estote in ijs in quibus subdi nullum aniâ—ae S. Ignat. Epist ad Antioc periculum est And saith plainely that a Bishop is â—boue all other principality and power Quid aliud I. Ignat. Epist ad Trallia â— Episcopus quÃ m is qui omni Principatu potestate â—uperior est And to expresse the lamentable estate â—f them which want true Bishops Preists and â—eacons concludeth there neither is nor can be â—y true Church nor communion of Saints withâ—ut them Sine his Ecclesia electa non est nulla sine his Sanctorum congregatio nulla Sanctorum collectio Anâ— setteth downe their holy functions and offices to bâ— such that noe Protestants can possibly clayme tâ— haue either Bishop Preist DeacoÌ„ or other Cleargâ— man amonge them Sine Episcopo nec Presbyter nâ— Epist ad Magnesian ad Philadelph Epist ad Heronem Diaconus nâ—c Laicus quicquam facit The Bishopâ— saith he doe baptize offer sacrifice giue orders â— vse Imposition of hands Baptizant sacrificaÌ„t eliguâ— ordinant manus imponunt Nothing is to be done â— the Church without their allowaÌ„ce no Sacrameâ— ministred he is dispenser of all spirituall busines â— Epist ad Smyrn is not lawfull for the Preists without his approbâ—tion to baptize to offer to sacrifice to say Massâ— Sine Episcopo nemo quicquam faciat eorum quae ad Eâ—clesiam spectant Rata Eucharistia habeatur illa qâ— sub Episcopo fuerit vel cui ipse concesserit Non liâ— sine Episcopo baptizare neque offerre neque sacrificiuâ— immolare neque dochen celebrare others reade nâ— que Missas celebrare which is sufficiently expressâ— and approued in offerre and sacrificium immolaâ— before The Bishops did consecrate Virgins anâ— Mariages made by their warrant Si quis potest in câ—stitate Epist ad Polycarp permanere ad honorem carnis Dominicae viâ— iactantiam si idipsum statuatur sine Episcopo câ— ruptum est Dâ—cet vero vt ducentes vxores nâ—bentes cum Episcopi arbitrio coniungantur The Preisâ— Epist ad Smyrn ad Heronem besides their preaching and ministring of Sacrâ—ments did offer sacrifice and say Masse as is befoâ— expressed And the Deacons ministred vnto the â—shops and Preists in their holy sacrifice Diaconâ— Sacerdotum minister Sacerdotes sacrificant And wâ—tinge to Sainct Heron a Deacon of the Church â— Antioch hauing immediately spoken before hoâ— the Preists did offer sacrifice he saith that he dâ— â—inister to them in the holy Sacrifice as Sainct Stephen did to Sainct Iames the Apostle Preists â— Hierusalem prouing that they there said Masse â—s the Preists of Antioch and other Churches did â—uillis ministras vt Sanctus ille Stephanus Iacobo â—esbyteris qui erant Hierosolimis And in an other eâ—stle saith plainely that DeacoÌ„s ought to doe such â—ty in those misteries to Preists as Sainct Steâ—en Epistol ad Trallian did to Sainct Iames Sainct Timothy and S. â—ucius to Sainct Paul Sainct Anacletus and Sainct â—lement to Sainct Peter Purum inculpatum miâ—sterium illis exhibent vt S. Stephanus Beato Iacobo â—motheus Linus Paulo Anacletus Clemens â—ero And expresseth this their office in these plaine â—mes Oportet Diaconis mysterioâ—um Christi per omnia â—cere nec enim ciborum poâ—uâ—m ministri sunt sed â—clesiae Dei administratores The Geeke readinge â—eifely signifieth ministring in the holy sacrifice of â—asse and so expresseth it selfe in this matter ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ He reâ—embreth both altar and sacrifice ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ in as plaine termes as any present writers of â—e Roman Church now doth and to manifest he â—h not meane such acts as Protestants terme saâ—fice and are so many as the different kindes of â—otion but onely the externall common saâ—fice he saith there is but one sacrifice and this saâ—ice the onely flesh and blood of Christ Vna est Epistol ad Philadelp â— Christi Iesu Domini nostri vnus illius sanguis qui â— nobis effâ—sus est vnus panis omnibus confractus â—us calix qui omnibus distributus est vnum altare â—â— Ecclesiae The prayer and words of a Preists are Epistol ad Ephes â—uch force that they place Christ among vs. Vâ—s siue alterius precatio taÌ„â—â—irum virium est vt Christumâ—nter illos statuat It is a preparatiue of eterniâ— a preseruatiue against death procuring life in Gâ— and a medicine expelling all euill Pharmacum â— mortalitatis mortis antidotum vitamque in Deo câ—cilians Epis ad Rom. per Iâ—sum Christum medicamentum oâ— expellens mala The breade or foode of God heauâ—ly breade the flesh of Christ the sonne of God â— Ignat. apud Theodoret. Dialog 3. blood of Christ Panis Dei panis caelestis qui est â— Christi filij Dei potus sanguis illius The Euchaâ— which is the flesh of our Sauiour which suffâ— for our sinnes which his Father raised againe â— charistia est caro Saluatoris quae pro peccatis nâ—â— passa est quam pater sua benignitate suscitauit Tâ— holy sacrificing Bishops and Preists and Deaâ— ministring vnto them in those sacred misteriâ— they were farre from the pretended Protesâ— cleargy which haue to their vttermost endeaâ— euer afflicted such holy Functions especiallâ— England with most bitter edicts and persecutiâ— and the sacred Priests of that for that onely â—fession with most barbarous and cruell dâ—athes seing by the most constant Testimony and praâ— of this blessed Apostolike age no true Church â— or could be without them no Protestant comâ— or congregation all of them wantinge such â— consecrated Bishops Preists and Ecclesiasâ— persons and Professors can possibly haue the â— and Title of a true Church and religion And â— tending as they doe that these sacrificing holâ—ders without which no true Church can be aâ— contained in Scripture They must needs â— They were deliuered vnto the Church and â— Church well founded in these so essentiall thâ— by Tradition

that latin which he deliuered at Rome in Fraunce and other westerne places These Bishops Preists and Deacons which were not Britans could not vse that brittish tongue in their seruice which they did not vnderstand and which neither they nor the Britans could write for them or others to reade And whosoeuer any man will say preached here first S. Peter S. Paul S. Symon S. Ioseph or any other they not vnderstanding the brittish language nor any man writing they could not possibly vse or deliuer the seruice of the Church in that language our old brittish manuscript mentioned before saith the Manuscrip Brit. antiq de prima Institutione Eccles officij Church seruice which S. Marke vsed was also here in vse in Scotijs ac Britannijs Cursum qui dicitur praesenti tempore Scotorum beatus Marcus decantauit It testifieth further that S. Germanus S. Lupus S. Patrik and others vsed this seruice here both in Britayne and Scotlands when our Protestants confesse there was no errour in Religion Ipsum cursum decant auerunt Beatus Lupus Beatus Germanus S. Patricius in Scotijs ac Britannijs ipsum cursum decantauit And after them S. Vuandilocus ad S. Gomogillus who had 3000. monkes in his Monastery and S. Columban in whose time this Authour liued with others sent with him into Fraunce vsed euery where in Ireland and Scotland as also Britaine Fraunce Germany and Italy the same publik Church seruice in the latin tonge Beatus Vuandilocus Beatus Columbanus partibus Galliarum destinati ipsum decantauerunt And he deriueth this Church seruice from S. Marke shewing where and by whome it was vsed And it was Gildas in prolog apud Fecknam orat public in 1. parliamento Elizabethae Reginae iustified in open parlament the first of Queene Elizabeth by Abbot Fecknam out of S. Gildas in the prologue of his booke now suppressed by our Protestants but then extant that the same publik Church seruice which was vsed here in Queene Maryes time and now in the Catholike Church was brought hither and publickly deliuered here in the latin tongue in the generall conuersion of Britaine in King Lucius his time And that Gildas Gildas l. de excid conquest Brit. which Protestants propose vnto vs diuers times citeth the old Church seruice of Britaine in the latin tongue And the old manuscript antiquities of Glastenbury william of Malmesbury Capgraue Guliel Malmesb manuscrip lib. de antiquit caenob glaston in collego S. Benedict Cantabrig Antiquitat glaston tabulis fix Capgrau in S. Ioseph S. patric Galfrid monum l. 4. histor Brit. cap. 20. vlt. Matth. Westin chron an 186. Matth. Westin an 187. Galfrid l. 5. cap. 1. and others proue as much and more then Doctour Fecknam cited from S. Gildas For they speaking of the Religious men which S. Damianus and S. Phaganus placed at Glastenbury to be successours in place and profession to S. Ioseph of Aramathia and his associates there do plainely deliuer that as in other things these professed the same Religion order Church seruice and manner of life which S. Ioseph and his companie did so also as they did they come often euery day together into the old Church to say their diuine office which they brought from Rome with them and deliuered here in memoriam primorum ex suis socijs 12. elegerunt S. Damianus Phaganus in praefata Insula Rege Lucio consentiente habitare fecerunt qui in diuersis locis sicut Anachoretae manserunt ibidem in eisdem lucis inquibus prima 12. primitÃ¹s habitarunt in vetustam tamen Ecclesiam ad diuina obsequia deuotiÃ¹s complenda crebrÃ² conuenerunt quotidiÃ¨ And this latin publik Church seruice being the very same which had beene vsed at Rome from the Apostles time not changed at that time as all Catholiks and Protestants agree was planted and deliuered here not onely by these legates of Pope Eleutherius but by himselfe with the rest which his legates did here confirme restauratis omnibus redierunt Antistites Romani quae fecerant Ã beatisssimo Papa coÌ„firmari impetrauerunt Confirmatione facta reuersi sunt in Britanniam compluribus alijs comitati And if any Protestant will haue the Kings confirmatioÌ„ needfull our holy King then S. Lucius likewise confirmed this as the rest Glorio sus Britonum Rex Lucius chartis munimentis omnia communiuit THE XIII CHAPTER The 25. Article intituled of the Sacraments thus examined and condemned in all things contrary to Catholike doctrine THEIR next the 25. Protestant Article is intituled of the Sacraments And thus beginneth Sacraments ordained by Christ be not onely bages or tokens of Christian mens profession but rather they be certaine sure witnesses and effectuall signes of grace and Gods good will towards vs by the which he doth worke inuisibly in vs and doth not onely quicken but also strengthen and confirme our faith in him Hitherto ther appeareth no difference betweene these Protestants in this article and Catholiks for they decreeing that Sacraments be effectuall signes of grace that is in all true proper manner of speach signes which doe effect cause worke grace otherwise they be not effectuall signes of grace and that God worketh in vs inuisibly by them is as much as Catholiks professe wheÌ„ they define a SacrameÌ„t Sacramentum est visibile signuÌ„ inuisibilis gratiae A SacrameÌ„t is a visible or externall signe of inuisible grace giuen thereby And these Protestants declare theÌ„selues so Protest art 27. 28. infra farre plainely in both those they accept for SacrameÌ„ts Baptisme the Eucharist called by them the Supper of the Lord. In the first they manifestly confesse it and approue and practise baptisme of Infants who borne by them also in originall sinne cannot possibly haue remission thereof and grace but by their baptisme not able to vnderstand or haue any act of faith or other vertue Yet theâ—â— Art 27. decree is The baptisme of young children is in any wise to be retained in the Church as most agreable with the institution of Christ. So they doe or ought to speake of their other Sacrament confessing it was in the primatiue Church ministred sometimes to infants The difference betweene vs in this article is in that which thus followeth There are two Sacraments ordained of Christ our Lord in the Ghospell that is to say baptisme and the supper of the Lord. Those fiue commonly called Sacraments that is to say Confirmation Pennance Order Matrimony and extreame Vnction are not to be compted for Sacraments of the Ghospell being such as haue growne partly of the corrupt following of the Apostles partly are states of life allowed in the scriptures but yet haue not like nature of Sacraments with baptisme and the Lords supper for that they haue not any visible signe or ceremony ordained of God Hitherto this Protestant â—rticle denying those fiue Sacraments which the Catholike Church receaueth for such with the â—wo former baptisme

and the most holy Sacrament of the altar Now I will proue by this Apostolike age the doctrine and practise thereof that these fiue are and then were vsed and receaued for Sacraments and first of Confirmation the first ConfirmatioÌ„ a true Sacrament Clem. Rom. Constitut Apost l. 2. c. 36. which these men name and deny S. Clement testifieth this to be a Sacrament miâ—istred by Bishops with holy oyle and giuing the â—oly Ghost and grace all that these men doe or can â—equire to a Sacrament Quid dicemus de Episcopo â—r quem Dominus in ordinatione Spiritum sanctum â—obis dedit Per quem consignati estis oleo exultationis â— chrismate sapientiae per quem filij lucis facti estis per quem Dominus illuminatione vestra Episcopi manus impositionem testimonio suo comprobans in singulis vestrÃ»m suam sacram vocem emisit This he further declareth making a SacrameÌ„t needfull to Christian Clem. Rom. epist ad IuliuÌ„ Iulian. perfectioÌ„ except necessity hindereth giuing grace that Peter and all the Apostles so taught and practised and Christ so instituted Omnibus festinandum est sine mora renasci Deo demum consignari ab Episcopo id est septiformem gratiam Spiritus sancti percipere quia incertus est vniuscuiusque exitus vitae Quum autem regeneratus fuerit per aquam postmodum septiformi spiritus gratia ab Episcopo vt memoratum est confirmatus quia aliter perfectus esse Christianus nequaquam poterit nec sedem habere inter perfectos si non necessitate sed incuria aut voluntate reman serit vt a Beato Petro accepimus vt caeteri Apostoli praecipiente Domino docuâ—runt S. Denis the Areopagite saith that they which Dion Areop l. Hierarch Eccl. cap. 4. Prope fin In contemp were baptized were brought to the Bishop to be confirmed Ducunt ad Hierarcham is virum vnguento quod maximÃ¨ diuinos efficit insignit And further thus sheweth the Sacramentall power of this holy Vnction Vnguenti illa quae perficiendi vim habet perfusio eum qui initiatus est suauitate odoris fragrantem facit And plainely calleth it a Sacrament comparing it in that respect euen with the Sacrament of the altar assuring vs that was the opinion and doctrine of his Masters in Religion the Apostles Finitimum L. Eccl. Hietar c. 6. alterum Sacramentum quod praeceptores nostri vnguenti mysterium nominant Est igitur â—â— In contempl quod dixi mysterium quod nunc Ã nobis laudatur eiâ—s ordinis atque potestatis quae vim habet perficiendi â—â— quae Pontificem attingunt Itaque ipsum diuini praeceptores nostri vt eiusdem ordinis efficacitaâ—â—â— cuius est Synaxeos Sacramentum ijsdem saepe figuris atque imaginibus mysticisque descriptionibus ac sanctis verbis descripserunt It is the constant opinion and testimony of the Fathers that the Church of Christ receaued and ministred this Sacrament for a true and properly named Sacrament both by Scriptures and tradition So both the Latine and Greeke Fathers expound that passage and practise of the Apostles S. Peter and S. Iohn in the acts of the Apostles giuing grace to those that were baptized by others not Bishops by imposition of hands Imponâ—bant Act. c. 8. manus super illos accipiebant Spiritum sanctum And doe thereby proue that Bishops onely may minister this Sacrament Cum Philippus Diaconus esset Ephip l. 1. To. 2. Contr. haer c. 21. contra Simon Aug. lib. 15. Trin. c. 26. Hieron Dial. aduers Lucif Tom. 2. c. 4. non habebat potestatem imponendi manus vt per hoc daret Spiritum sanctum So hath S. Augustine S. Hierome others prouing this Sacrament both by Scripture and tradition of the vniuersall Church from Christs time In actibus Apostolorum scriptum est Etiam si scripturae authoritas non subesset totius orbis in hanc partem consensus instar praecepti obtineret Non abnuo hanc esse Ecclesiarum consuetudinem vt ad Ambr. c. 7. de ijs qui init mysterijs S. Basil libr. de Spirit sancto c. 27. Greg. Naz. serm in Sanctum lauachrum Ambr. in cap. 6. ad Hebr. Primas in cap 6. ad Hebr. eos qui longÃ¨ in minoribus vrbibus per Presbyteros Diaconos baptizati sunt Episcopus ad inuocationem sancti Spiritus manum impositurus excurrat This S. Hierome writeth in the name of all both Catholiks and others S. Ambrose sainct Basile sainct Gregory Nazianzen and others haue the like S. Ambrose Primasius with others expound those words in the 6. chapter to the Hebrewes impositionis quoque manum in the very same sense in these words Impositionem manuum appellat per quam plenissimÃ¨ creditur accipi donum Spiritus sancti quod post baptismum ad confirmationem vnitatis in Ecclesia Ã Pontificibus fieri solet S. Cyprian and his fellow Cypr. epist 72. Bishops in Councell speaking in the name of the Church calleth it a Sacrament as baptisme is si Sacramento vtroque nascuntur Tertullian also doth number it with the other Sacraments euer vsed in the Church and giueth both a visible externall signe holy Vnction and internall Tertull. l. de resurrect carnis Et libr. de praescript haeretic grace giuen thereby vnto it Caro abluitur vt anima emaculetur caro vngitur vt anima consecretur Caro signatur vt anima muniatur caro manus impositione adumbratur vt anima spiritu illuminetur Caro corpore sanguine Christi vescitur vt anima de Deo saginetur To come to our Primatiue Christian Britans The ChristiaÌ„ Britans of this opinion and practise Giral Cambr. descr Cambr. c. 18. cum approb Prot. Dauâ—dis powelli Theol. prof ib. Golfrid monum histor Reg. Brit. lib. 12. c. â—8 their learned old antiquary and Bishop writeth of them that from their first conuersion they held this for a Sacrament giuing grace that holy Vnction by a Bishop was vsed in it and all our first Christians in Britaine honoured and affected this Sacrament more then any other nation did Episcopalem confirmationem Chrismatis qua gratia spiritus datur inunctionem prae alia gente totus populus magno pere petit This wee may easiely learne by the example of their King Cadwalladar which went to Rome to be confirmed by the Pope there Cadwalladrus abiectis mundialibue propter Deum regnumque perpetuum venit Romam Ã Sergio Papa confirmatus But wee need not stand vpon particular Theod. lib. de fabul haeret Lindan Dubitant Dial. 2. prateol Elen. l 12. in Nouatianis examples when wee haue a generall graunt before that all the Britans totus populus both by old and new Catholike and Protestant historians were so deuoted to this holy Sacrament And both Theodoret and others do proue that they were onely the Nouatian heretiks which by no antiquity euer

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