ad Mar. Cassob chastity in castitate exegiâ— hanc vitam Whicâ— he affirmeth of other Apostolike Preists and Bâ—shops of that age Sainct Timothy Sainct Titus â— Epist ad Philadelph Euodius his predecessor at Antioche of himselâ— in diuers places So that then neither the Preists â— the Latine or Greeke Church Antioche beinge thâ— cheifest and where the name of Christians fiâ—â— began were maried but continually liued aâ— â—heir life time in chastity in castitate exegerunt hanc vitam And therefore they were honored in those dayes â—nd the holy Maydens which had professed virgiâ—ity were compared to the Preists in this point â—f perfection and for it honored as they were â—as quae in virginitate degunt in pretio habete velut Epistol ad Tarsens Christi Sacerdotes It is manifest their were Colâ—edges or Nunneries of such vowed and professed â—irgins and Nonnes then Saluto Collegium virgiâ—um Epistol ad Philippen Epistol ad Smyrn Epistol ad Polycarp And they liued in perpetuall virginity Saluto â—as quae in perpetua degunt virginitate They were â—rofessed by the Bishop whether men or women â—i quis potest in castitate permanere ad honorem carms â—ominicae sine iactantia permaneat si idipsum statuatur â—ne Episcopo corruptum est And of this profession â—onsecration of virgins he further putteth them â—nd all in memory in this manner virgines agnosâ—ant Epistol ad Antiochen cui seipsas consecrarunt And he proueth That it is in the power and free â—ill of man to doe these and all holy duties in a Christian life by the grace of Christ and noe man â—ecessitated to sinne heauen and hell good and bad â—n the free will and election of man Decet non modo Epistol ad Magnes vocari Christianos sed esse nec enim dici sed esse beaâ—os facit Obseruationi proponitur vita mors inobedienâ—iae singuli qui hoc aut illud delegerunt â—n eius quod â—nuenerint locum abituri sunt fugianius mortem eliâ—amus vitam In hominibus enim geminas not as inueâ—iri dico hanc esse veri numismatis illam vero advlterimi Pius homo numisma est à Deo excusum imâ—ius ementitum adulterimum illegitimum non à â—eo sed à diabolo â—ffectum Non quòd velim dicere â—uas esse hominis naturas sed vnum esse hominem qui iam Dei iam diabolisit Si quis pietati studet Dei hoâ— est si impiè agat diaboli est non id factus per naturaâ— sed animi arbitrium He proueth that concupiscenâ— Epist ad Ephesios without consent condemneth not nor is sinne aâ— protestants hold Cum nulla in vobis sit conscupisceâ—tia quae vos inquinet supplicium adferat secunduâ— Deum viuite Non vos laedet aliqua diabolica cogitatiâ— si vt Paulus perfectam habueritis in ChristuÌ„ fideâ— charitatem He hath before in one place spokeâ— of foure Sacraments Baptisme the Sacrament oâ— Christs blessed body and blood Orders and Confirmation by al expositors Baptizant Sacrificanâ— Epistol ad Heron. Eligunt manuâ— imponunt He hath asscribed iustification vnto pennance and so allowed it in that degreâ— and although he hath so dignified the virginall life and saith it is better praestantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Philadelph then wedlocke he giueth so much honor vntâ— Marriage that it was not to be performed withouâ— the Bishops assent and allowance Decet verò vâ— Epist ad Polycarpum ducentes vxores nubentes cum Episcopi arbitrio coniugantur vt nuptiae iuxta Domini praeceptuâ— sint non autem ad concupiscentiam Our protestants generally and absolutely deny these holy Christian doctrines and practises to be contained in Scriptures or to be proued by them Therefore they must needs yeeld that that primatiue and Apostolike Church by so greate and liuing then witnesse held and professed them by tradition and certaine it is that many bookes of Scripture were neither generally receaued nor written when the things were so generally vsed and professed not onely in the commaundinge Greeke Church of Antioch where Sainct Peter S. Paul S. Euodius and Sainct Ignatius professed and practized them Pauli Petri fuistis discipuli ne perdaâ—â—s Epist ad Antiochen depositum Mementore Euodij beatissimi Pastoris vesâ—â—i qui primus vobis ordinatus est ab Apostolis Antistes Where the disciples were first called ChristiaÌ„s when Sainct Peter and Sainct Paul came thither and there founded the Church Antiochiae primum Epist ad Magnesian discipuli appellati sunt Christiam cum Petrus Paulus fundarent Ecclesiam But in all the renowned Churches before remembred and in all the whole Christian world at that time by the preachinge and tradition of the holy Apostles as the same Apostolike man thus witnesseth Scribo ad vos moncoque Epist ad Philadelph vt vna praedicatione vna Eucharistia vtamini Vna enim est caro Domini nostri Iesu Christi vnus illius sanguis qui pro nobis effusus est vnus item panis omnibus confractus vnus calix qui omnibus tributus est vnum altare omni Ecclesiae vnus Episcopus cum presbyterorum collegio diaconis Quandoquidem est vnus est ingenitus Deus Pater vnus vnigenitus Filius Deus verbum homo vnus Paracletus Spiritus veritatis vna praedicatio fides vna vnum baptisma vna Ecclesia quam suis sudoribus laboribus fundarunt Sancti Apostoli à fimbus terrae vsque ad fines in sanguine Christi Vos itaque oportet vt populum peculiarem gentem sanctam omnia perficere concordibus animis in Christo And directly Epistol ad Heron. concludeth that whosoeuer shall teach otherwise then the Traditions of the Church be he is to be accompted a wolfe amonge sheepe though he be otherwise a man of credit fasteth liueth chastely doth miracles and prophecieth Quicumque dixâ—rit quippiam praeter ea quae constituta sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamet si fide dignus sit quamuis signa edat quamuis prophetet pro lupo illum habeas qui subouina pelle exitium pestemque aedfert ouibus Wee may addâ— vnto these greatest solemnities and festiuall dayeâ— of the Cristians receaued in the Church in thâ— time by tradition and not Scripture and by thâ— same authority of tradition without Scripture thâ— feasts highest festiuities of the Iewes euen thosâ— which were solemnely set downe and commauÌ„deâ— in Scripture to be religiously obserued quite euâ—cuated and vtterly reiected The Sabbath which is now our saterday waâ— with greate ceremony and solemnity deliuered iâ— Scripture to be kept euery weeke and that whicâ— wee call sonday was commaunded to be a working day Yet all Christians in this time by tradition diâ— celebrate that old working day next after the olâ— Sabbath for our Lords day consecrated
nolens peccauit exhibe ei Angelos beneuolos ac colloca â—um in sâ—â—â— Patriarcharum Prophetarum at que Apostolorum And expresseth plainely that such holy prayers Sacrifice almes and the like workes of piety did onely helpe and profit such as the Catholike Councels haue before deliuered and Catholiks performe such duties for dying in state of grace not yet hauing satisfied for their sinnes Sed Cap. 49. haec depys dicimus impios enim tametsi omnia bona externa pro eis largiaris nihil iunare queas And puâ—ctually remembreth diuers solemne times to pray especially for such The third day neenth day Cap. 48. fourteth day and the yeares day or their deathes then vsed Exequiae mortuorum fiant tertio die die nono quadragefimo item anno exacto ad habendâ—â— memoriamipsiue defuncti suppeditetur ex bonis eiâ—â— pauperibus ad recordationem eiusdem The like he Cap. 50. hath in other places Sainct Denis the Aeropagite speaketh as plainely in this matter and affirmeth that this manner of praying for the deade dying in state of grace was both an Apostolicall tradition and warranted by holy Scriptures Speaking of the faithfull deceased and the ceremonies of the liuing for them he saith the Preists powreth fourth his 〈◊〉 holy prayer for him that is departed this life Accedeâ—s dininus praeful precem super to sacratissimam funâ—â—â— And repeating the same againe he setteth downe how all saluted the deade and prayed for him or them and their prayer was that God would remiâ— them all their sinnes which by humane frailty they had committed and place them in the light and region of the liuing in the bosomes of Abraham and Isaac and Iacob Dion Areop l. de Eccles Hierarch c. 7. in the place from whence all greefe sadnesse and groneing flyeth away Accedens diuinus Antistes precem suam super mortuum peragit postquam precem ipse eum praesul salutat suo deinceps ordine qui 〈◊〉 omnes Precatur oratio illa diuinam bonitatem 〈◊〉 cuncta dimittat per infirmitatem humanam admissa peccata defuncto eumque in luce statuat regione viuorum in sinibus Abrahae Isaac Iacob in loco vnde aufugit dolor tristitia gemitus And expoundeth this Bosome of Abraham whither the faithfull are translated by the prayers and other good deeds of the liuing from the place of punishment or Purgatory where they were beforeto the eternall felicity in heauen as Catholiks now hold and teach Sinus autem beatorum Patriarcharum reliâ—â—â—rumque sanctorum omnium vtreor diuinissimae ac beatissimae sedes quae deiformes omnes suscipiunt insenescibili beatissima perfectione And there hee solueth that pretended exception which our Protestants make against this Apostolike doctrine practise because they suppose the soules of these faithfull deceased to be without all hope to goe to any other place then that they are receaued in when they are newly seperated from their bodies and the center of all for euer to be after death as their liues and actions were in this world and he affirmeth that the prayers of the iust doe as well helpe those that are deade being worthy of such prayers in the time of their life as the liuing and the true traditions of the Scriptures so teach vs. Verùm inquies fortassis haec quidem rectè à nobis dicta esse sed te dubitare cur à diuinabonitate postulet Antistes mortuo peccatorum remissionem parem Sanctis ac lucidissimam haereditatem Sienim vnusquisque praemia consequetur a diuina iustitia eorum bonorum aut malorum quae in hac vita gessit perfecit autem is qui defunctus est huic vitae consentaneas actiones quanam Aâ—â—tistitis orationis in aliam quietis sedem migrabit praeter eam quaeipso digna est quae vitae hiâ— actae respondet equidem probe scio scriptis diuints insistens vnumquemque remuneratitiam sortem adepturum Conclusit enim inquit Dominus apud se referet vnusquisque ea quae per corpus gessit siue bonum siue malum Quod autem iustorum preces etiam iâ— hac vita nedum post mortem ijs solùm profint qui digni sunt sacris precibus Scripturarum nos edocent verae traditiones He teacheth as Sainct Clement hath done before that this manner of praying and doing other workes of piety for the deade was vsed and auayle able for true beleeuing Christians onely which died in the state of grace Prophanis vita functis haec non precatur non modo quia in hoc diuinitut acceptum desereret ordinem aliquid Hierarchicum contumaciter praesumeret non motus à caeremoniarum conditore sed quia in execrabili oratione non exaudiretur atque non immeritò ipse audiret oraculum illud institiae plenum petitis non accipitis quia malè petitis Iacob c. 4. Wee reade that Sainct Phocas a miraculous Sainct of this time did acknowledge two lower places one of the damned the other must needs be Purgatory when prophetically foretelling the death of Traian by whom he was martyred to followe within three dayes as it did he told him that he S. Phocus ad Traianum Walter Rollwinke fascic Tempor in Traian was to goe to the parts of the furthest deepe place where he should be in perpetuall darkenesse and burned with cruell fire for euer Traiane perge ad vlterioris abissi loca ad praeparata tibi tormenta festina vbi nocte perpetua saeuo exurendus es incendio This he spake by the spirit of God prophetically coÌ„sequeÌ„tly truely cui spiritu prophetico dixit This was the doctrine and practise of the whole Church of God expressed and professed in the most auncieÌ„t liturgies and publike Masses ascribed to the holy Apostles then publikely vsed In the Masse of S. Missa S. Iacobi Iames called the lesser Bishop of Hierusalem wee finde this prayer pro requie antè defunctorum Patrum fratrum Dominum â—remus Let vs pray to our Lord for the rest of them that be already departed this life our fathers and brothers That God will graunt their oblation to be acceptable for propitiation of sinnes and ignorances and rest of the soules of them that be deade before vs. Fac vt oblatio nostra acceptabilis sit sanctificata in Spiritu sancto in propitiationem nostrorum peccatorum ignorantiarum populi in requiem animarum eorum qui ante nos dormierunt Memento Domine Deus spirituum vniuersae carnis quorum memoriam egimus quorum memoriam non egimus orthodoxorum ab Abeliusto vsque in hodiernum diem Ipse ibi fac cos requie scere in regione viuentium in regno tuo in delicijs Paradisi in siâ—â— Abrahae Isaac Iacob sanctorum Patrum nostrorum vnde exulat dolor tristitia gemitus vbi lustrat lumen vultus tui refulget perpetuo
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 à Deo pâ—â—atam quam postmodum ipse caelorum fabricator mâ—ltis mirâ—culorum gestis multisque virtutum mysterij◠〈◊〉 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 Dioclesia◠〈◊〉 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 〈◊〉 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 à 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
authoritie giuen vnto them in the congregation Churche they meane to call and send ministers in the Lords vineyard But I haue proued before in particular and euery of their Articles more then halfe of them in order without excepting any one inuincibly confuted proue the same that these men art no part parcell or congregation of the true Church of Christ and so no men among them can pretend to haue authoritie publike or other to send Ministers in the Lords vineyard being themselues no members or parsons commaundeing or to be commaunded consecrating or to be coÌ„secrated therein much lesse to haue such publike authoritie in it as this Article appointeth for this busines Secondly there were no men amonge them at the makinge of these Articles nor at the birth of thir Religion here in the first yeare of Queene Elizabeth which had or possibly in their proceedings could haue any such publik authoritie to call and send Mininisters in the Lords vineyard For their whole congregation consisted of a woman Queene Elizabeth their pretended cleargie and others confessed meerely temporall men Lette vs take all these eyther ioyntly togeather as in parlament or by themselues seuerally and no such publik authoritie will be founde in them The Queene a woman by Sexe was neyther men nor man haueing such authoritie and their 37. Article denyeth any such prower in her eyther 〈◊〉 â—â—â—selfe or others All their pretended Bishops â—â—â—re by all Consistories Ecclesiasticall Tempoâ—â—ll euen the parlament and Iudgements in the Temporall lawe adiudged to haue no such authoâ—iâ—ie The first parlament of Q. Elizabeth which reâ—iued Stow hist in Q. Mary an 1. an 1. of Q. Elizabeth Parker Ant. Brit. in Tho. Cranmar Godwin Catal. of Bish. solpe Hollin hist of Engl. in Q. Mary Statutes of Q Eliz. K. Iames and K. Charles make Preisthood treason their Religion had not one true or pretended Bishop that had voyce in parlament that consâ—nted vnto it but all the Bishops which had and oâ—ely had such publik authoritie did disclayme â—nd disagree to that change the Temporall Lords â—â—ights and burgesses neyther had nor could giue which they had not such authoritie No forreyne Pope Patriarke Archbishop or Bishop did or could giue it here by their owne lawes For Q. Elizabeth King Iames and K. Charles by their parlaments and Statutes haue made holy preisthood Treason And this new Protestant Queene Elizabeth her Religion beginning here in the yeare 155â— and 1559. in her first parlament neuer had 〈◊〉 knowne publike allowed square rule forme â—â—nner Order or fashion whatsoeuer for any to hâ—ue publik authoritie to call make send or sette forth any pretended Minister vntil the yeare 1562. when their Religion was 4. yeares old and these The new Protestant booke of Consec an 2. Eduardi 6. in Parlam statut an r. Mariae Booke of arâ—icles an 1â—62 art 36. Articles were made in them the booke of King Edward the 6. about 10. or 11. yeares old when he sette it forth by parlament was first called from death werewith it perished in the first yeare of Queene Mary It hath beene pretended from a new borne Register of Matthew parker that hee was made a Bishop by Barlowe Scorye and 3. others by vertue of a commission from Queene Elizabeth and this new worke was acted on the 17. day of December but alas they had then no forme our order to do such a busines if they had beene such publik allowed and authorized men as this Article appointeth vntill 4. yeares after this pretended admittance alleadged to haue beene 17. Decemb. an 1559. And their owne publike confession is in the Register it selfe as they haue published it in Matthew parker their first pretended protestantly made Archbishope his booke and Register That none of those pretended Consecratours was admitted for a true or pretended Consecratour vntill after this supposed consecration of Matthew parker For they say from their pretended Register of Matthew parker Anno 1559. Matth. part cant cons Franc. Mason l. 3. c. 4. of cons p. 127. ex Regist Matth. park to 1. f. 2. 10. Godw. catal of Bish. in Canterb. 69. Matth. parker 17. Decem. by william Barlowe Ihon Scory Miles Couerdale Ihon hodgeskins by these Matthew parker was consecrated Archbishop of Canterbury the seuententh day of December in the yeare 1559. Their Catalogue of Bishops saith he was consecrated December 17. 1559. by W. Barlowe Io Scory and Ihon hodgeskins This is vtterly false and vnpossible by their owne testimonies and proceedings to be true For their owne Register as it is published in Matthew parker his owne writings proueth directly that two of these 4. pretended Consecratouts were neuer allowed for such or Bishops or any men hauing such publike authoritie in their Protestant Religion as this their Article requireth of necessitie to call and send Ministers These were Miles Couerdale and Ihon Hodgeskings neuer hauing any such power in Q. Elizabeth her time And for the other two william Barlowe and Ihon Scory they were not allowed by these Protestants â—â—â— Bishops or such men vntill Matthew parker â—â—â— as they pretend by their Register consecrated by them william Barlowe stiled before D. of Diuinine or a preist Regular was allowed for such a man vpon the 20. day of December 1559. 3. dayes Register Episcopor Protestant Angl. apud Matth. park antiquit Britanniae pag. 39. edit Hanouiae an 1605. altâ—â— matthew parkers pretended ordination by him Will Barlowe Th. D. Presb. Reg. Conf. 1559. Decem. 20. and the other Ihon Scory then sâ—iled onely Bachelour of Diuiuitie and preist Regâ—lar was also first allowed the same 20. day of December Ioh Scory Th. Bac. Presb. Regn. Conf. 1559. Dec. 20. And their owne catalogue of their pretended Bishops assureth vs further that this Matthew parker was amoÌ„g them Archbishop Godwyâ— Catalog of Bishops in Durham 58. Cutbert Tunstall of Conterbury in the month of Iuly before So he could haue no consecration true or pretended by their owne proceeding I adde further concerning the pretended Register by which they haue thus vainely claymed an Inualid Title to Ecclesiasticall function and orders sette out in the booke of their first pretended Protestant Archbishop Matthew parker printed at Hanouia 1605. called Antiquitates Britannicae of the Archbishops of Canterbury there is no worde our mention at all of any such thing in that old manuscript copie thereof which I haue seene and diligently examined And any man reading the printed booke will manifestly see it is a meerely foisted and inserted thing hauing no connexion correspondence or affinitie either with that which goeth before or followeth it And conteyneth more things done after Matthew parker had written that Booke But of this their new founde consecration I shall entreate more largely hereafter in their 25. and 36. Articles whither it more properly belongeth and there vtterly disable it for making or leauing among them either true Bishop Preist or any other Ecclesiasticall person
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. primitùs habitarunt in vetustam tamen Ecclesiam ad diuina obsequia deuotiùs complenda crebrò conuenerunt quotidiè 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 à 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