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 PoÌtificum Romanorum Balaeus l. 2. de Act. Rom. Pontif. in Gregorio Mâgââo 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 ProtestaÌts proue the Roman Church professed the truth And the Britains were in the errour and so they freely and publikely in their first meeting coÌfessed as Sainct Bede and our Protestants themselues Bed hist Eccles l. 2. c. 2. with others acknowledge Tum Britones confitentur quidem intellexisse se veram esse viam iustitiae quam praedicaret Augustinus and this was inuincibly proued vnto them both by vnanswearably humane arguments and diuine testimony and miracle And they afterward generally corrected and conformed themselues to the Romane Church in all things formerly questioned betweene them as all Antiquaries Brittish English Forreine domesticall Catholiks and Protestants agree neuer contending about any question moued by Protestants against the present Roman Church but both the Romane Church then and our Britains as the whole Christian world also iointly agreing in euery article against this new Protestant Religion And this is manifestly proued particularly already in all articles yet examined and so will be in all that followe Therefore it is manifestly false by all testimonies auncient later forreine domesticall Catholikes and Protestants euen in their publike decrees and Confessions that which this Article so desperately hath deliuered The Church of Rome hath erred in matters of faith and the contradictory that it hath not so erred nor shall at any time so erre is euidently true by all witnesses This will be yet more euidently manifested in the two next following examinations and others THE VIII CHAPTER The 20. Article thus examined and in whatsoeuer contrary to the Church of Romè thus condemned THEIR 20. and next article intituled of the authority of the Church is this It is noâ lawfull âor the Church to ordaine any thinge contrary to Gods word written neither may it so expound one place of âcripture that it be repugnant to another Wherefore âlthough the Church be a witnesse and a keeper of holy ârit yet as it ought not to decree any thing against the âame so besides the same ought it not to enforce any âhing 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 ââ 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 ââ 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 ãâã 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 vnpoâsible in such proceedings that the Church shoâ ordaine any thing contrary to Gods word writteâ or so expound on place of Scripture that it be repugnant to an other For otherwise it should neither be one holie or Catholike but diuers different vnholy particular no pillar of truth but a forge of falsehood no howse of God no spouse of Christ no saluation to be had or hoped for in any Iudgment Catholike or Protestant but in the true Church of Christ To this the Apostolike men of this age giue Ignat. epist ad Philadelp Ephes Trall Magn. Antiochen Ignat. ep ad Philadelp euident testimony Sainct Ignatius doth make the Iudgment of the Church both supreame and certaine and receauing penitents and saith Christ hath firmely builded his Church vpon a hile by spirituall building without help of mans hands against which the floods dashing and windes puffing could not ouerthrowe it nor any spirituall wickednesses shall euer be able to doe it but they shall be weakened by the power of our Lord Iesus Christ. Iesus Christus secundum propriam voluntatem suam firmauit Ecclesiam super Petram adificatione spirituali citra humanarum manuam operam in quam collisa flumina venti non potuerunt eam subuertere nec id valcant vnquam spirituales nequitiae sed infirmentur virtute Domini nostri Iesu Christi And saith plainely as there is but one flesh and blood of Christ shedd for our sinnes one Euchariste one Altare one Priestly order one God the Father one God the sonne one holy Ghost so there is but one preaching and one faith and one baptisme and one Church which with their sweate and labours the holy Apostles haue founded in the blood of Christ from the one end of the earch to the other vnapraedicatio fides vna vnum baptisma vna Ecclesia quam suis sudoribus laboribus fundarunt sancti Apostoli à finibus terrae vsque ad fines in sanguine Christi Sainct Clement Câem 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
and Sainct Luke they were not all thought able â condemne those named hereticks which S. Ihâ confounded Amonge the Epistles onely that of â Paul to the Romans was sent into these parts â was in a language wee did not vnderstand aâ written after the faith of the Romans was spreâ both in Britaine and all the world as Sainct Pâ witnesseth fides vestra annuntiatur in vniuâ Rom. 1. mundo The two Epistles of Sainct Peter accordiâ to antiquity were written in Rome and after Bâtaine had receaued the faith especially the last aâ the first being longe doubted of was sent quite coâ ârary from Britayne vnto the contries of PoÌtus Gaâatia 2. Petr. 1. Capadocia Asia and Bithynia in the easterne âarts Wee finde no memory after of Scripture reâeaued here vntill longe time after in the second âge expressed in Pope Eleutherius his Epistle to our âing Lucius And yet all our ProtestaÌt antiquaries âue before assured vs that Britaine had in the Aâstles time and longe before any Scripture came âther or probably was written and possibly in âorall Iudgment could come hither receaued the âith of Christ so fully purely and sincerely that it âeuer changed it in any materiall point after the âriptures were receaued here nor diuers hundreds â yeares after And if wee will be directed by Scriptures in this âint those which our Protestants allowe for such âe testimony to vnwritten Traditions in many âces To exemplifie onely in Sainct Paul which âote most in the new Testament hee chargeth S. 1. Tim. 6. âmothy and all others in him to keepe obserue ângs so deliuered without writinge O Timothee 2. Tim. 2. âositum custodi This in his first Epistle not haâge written vnto him before And in his second âstle hee giueth him commaund that the things âich he had heard froÌ Sainct Paul he should deâer vnto others fit to teach them Quae audisti a me â multos testes haec commenda fidelibus hominibus âidonei erunt alios docere And expressely comâundeth 2. Thessal 2. the Thessalonians and in them all in â second epistle to them to obserue and keepe the âaditions which they had learned either by word â writinge State tenete traditiones quas didiciâ siue per sermonem siue per epistolam nostram âhich the Fathers expound of the necessity of keepinge vnwritten traditions as Catholiks now doe Hinc est perspicuum quòd non omnia per epistolaâ Chrisost in 2. Thess orat 4. tradiderunt sed multa etiam fine scriptis eaquoque sunt fide digna Quamobrem Ecclesiae quoque traditionem censeamus esse fide dignam Est traditio nihil quaeras amplius And expoundinge that of S. Paul in his first epistle to the Corinthians hoâ they kept his commaundements by word beforâ he wrote vnto them sicuttradidi vobis praecepta mâtenetis he doth inferre the doctrine of Traditions ergo fine literis mult a tradidârat quod alibi saepe meminit And Sainct Hierome vpon the same words Hier. in eadem Verba Tom. 9. quasi legem praecepta meatenetis scientes illum in â spiritum loqui qui in lege locutus est prophetis Thâ like hath S. Ambrose vpon the same and S. Epphanius Ambros in 1. Cor. Epiph. haeresi 69. oportet traditione vti non enim omnia diuina Scriptura possunt accipi Quapropter aliqua â traditione Sancti Apostoli tradiderunt Quemadmdum dicit Sanctus Apostolus Sicut tradidi vobis â alibi sic doceo sic tradidi in Ecclesijs Thus the best learned both Greeke and Latiâ Fathers expounded these to inferre a necessity Traditions and their equality with Scriptuâ Which our best Protestant writters with thâ common allowance thus confirme Our aduer sarâ Feild l. 4. c. 20. pag 238. meaninge Catholiks make traditions equall with words precepts and doctrines of Christ the Apostâ and Pastors of the Church left vnto vs in writinge âther is there any reason why they should not so doe they could proue any such vnwritten verities for not the writinge that giueth things their authority the worth and credit of him that deliuereth thâ though by word and liuely voyce onely Thus tâ confesse and the reason which they giue so enâceth them the worth and credit of the reuealer and deliuerer or proposer of holy misteries supernaturall being the motiue and cause of mans assent so firme and vnmoueable in articles of faith not to be proued by humane reason and not the writinge or not writinge being fallible and subiect to many casualties corruptions and vncertainties which we are sure are not to be found in Christ the reuealer nor his holy Church the vndoubted true proposer of his mysteries and reuelations And both these are the same and as certaine in traditions not written such as Catholiks maintaine as in the written Scriptures For wee doe not defend any one vnwritten tradition that it should be beleeued as an Article of faith or to be thought requisite necessary to saluation which be the very words of this Protestant Article of Religion but wee produce the Artic of Protest Relig. 20. highest authority in their owne publike Iudgment also in these their Articles the true primatiue Church of Christ to warrant it The which Church hath power and authority in controuersies of faith That euery tradition came from Christ and his Apostles to be receaued professed in Christian Religion As to instance in some and those which most concerne euen in our Protestants proceedings and by their owne confessions and testimonies vnwritten Traditions are necessary For first in this Engl Protest Rel. artic 6. very article they haue giuen their finall sentence in the very first words thereof that the holy Scriptures are of this nature Holy Scripture containeth all things necessary for saluation So that whatsoeuer is not read therein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of faith or to be thought requisite necessary to saluation And yet in the immediatly following words they plainely declare and professe that wee haue noe warrant in Scripture for any booke chapter or sentence of Scripture to be such holy Scripture but for euery least percell thereof wee must resorâ to Tradition and the Churches Iudgment In thâ name of holy Scripture wee doe vnderstand those canonicall bookes of the old and new testament of whose authority was neuer any doubt in the Church Where weâ are assured from these men that the Church anâ Tradition vnwritten is supreme Iudge of all questions in Religion euen of the Scriptures themselues And so necessarily they must say confesse or els leaue no Religion or Scripture at all to bâ proued or proue vnto vs. For it is vnquestionablâ that no part of Scripture doth propose vnto vs anâ Catalogue or Canon of Scriptures Which the thus further testifie in their publikely approueâ Feild l. 4. pa. 238. c. 20.
his councell King Iames Prot. Lords Bish. Doct. in Confer at HaÌpt 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 confereÌce haue left thus concluded The particular and personall absolution from sinne after confesson is apostolicall and a very Godly ordinance That baptisme is to be ministred by priuate persons in time of necessity is an holy Tradition Bishops and Archbishops be diuine ordinations confirmation iâ an apostolicall traditioÌ And in their publike Rituall their communion booke they testifie that confirmation was a Tradition of the Apostles hath an externall signe also vsed by them and giueth grace which by the 25. Article of their religion maketh â Communion booke of Engl. Protest Titul Confirmation §. Almighty Prot. of Religion art 25. a Sacrament So that to insist onely vpon these graunted Traditions not contained in Scripture by these Protestants and yet so necessary to saluation as they by their greatest allowance and authority deliuer wee may not say as this Article doth Holy Scripture containeth all things necessary for saluation These men also deliuer vnto vs with greate approbation Articul 6. supr makinge the Author of that worke and for the same a Bishop certaine sure rules to knowe such true Thraditions by in these words Rules by which wee may Iudge which are true and Indubitate Feild Books of the Church l. 4. pag. 242. August l. 4. contr Donat. c. 23. Traditions The first rule is deliuered by Sainct Augustine Quod vniuersa tenet Ecclesia nec Conciliââ Institutum sed semper retentum est non nisi authoritate apostolica traditum rectissimè creditur Whatsoeuer the whole Church holdeth not ordained by Councels but beinge euer holden it is most rightly belieued to haue beene deliuered by Apostolike authority The second Feild supr l. 4 c. 21. p. 242. c. 5. pag. 202. Kinge Iames and Confer at Hampton Couel def oâ Hooker Ormer pict pap p. 184 Down l. 2. Antichr pag. 105. Sutcliffe Subuers pag. 57. rule is whatsoeuer all or the most famous and renowned in all ages haue constantly deliuered as receaued from them that went before them no man contradictinge or doubting of it may be thought to be an Apostolicall Tradition The third rule is the constat Testimony of the Pastors of an Apostolike Church successiuely deliuered Amongst Apostolike Churches the Church of Rome is more specially to be obeyed reuerenced and respected The Church of Rome is our mother Church it was a rule to all both in doctrine and ceremonies when it was in her florishinge and best estate The Church of Rome was the cheife and onely Church It was a note of a good ChristiaÌ to cleane vnto the Romane Apostolicall Church Euery Church ought to haue respect to the Church of Rome for her eminent principality And our English Protestant antiquaries and Diuines haue generally giuen their allowance that the Church of Rome both in this and the next age when Britayne did receaue the most pure Religion of Christ from thence was most holy and vnspotted free from all error Therefore whatsoeuer wee doe or may bringe in generall or particular for vnwritten traditions either from this so renowned Apostolike Church in this time from the whole Church or the most famous and renowned in this age beinge our Protestants owne allowed rules and to be denied by none must needs be euidence and testimony vndeniable in this and all others their questioned Articles Frst I exemplifie in the Apostles Creede stiled by our Protestants before a sundry comprehension of the cheife heads of Christian Religion Protest supr Ruffin in exposit Symboli alij a rule of the Churches faith This was deliuered by the Apostles by tradition not by Scripture but before the Scriptures of the new Testament werâ written as both they and the auncient Fathers by â common consent of the whole Church of Christ are witnesses And the same consent of Christ Church with these our Protestants in these their Articles so conclude of Sainct Athanasius and the Art 8. of prot Religion Nicen Creede in these words The three Creeds Nicen Creede Athanasius Creede and that which is commonly called the Apostles Creede ought throughly to bâ receaued beleeued And so generally they obserue although the reason which they immediatly yeelâ thereof for they may be proued by most certaine warrants of holy Scripture is childish and impertinentâ for being confessed that the Apostles Creede waâ deliuered onely by tradition of the Apostles and by that authoritie receaued before the Scriptures either receaued or written this Creede could not possibly be receaued by the written warrant of Scriptures but vnwritten tradition and warrant of thâ Apostles And although the Nicen and S. Athanasius Creeds were written longe after this time yâ they were both written receaued in the Churcâ before the Scriptures were generally allowed anâ receaued as both the auncent Fathers and Protestants haue acknowledged before and it is testifie by the publike warranted Protestant glosse vpoâ Prot. Glosse by authority of Church of Engl. in Art 8. these their Articles that very many both old anâ late writers euen whole sects and professionâ namely to vse their owne words Ebionites Trâtheits Antitrinitarians Apollinarians Arians Mânichies Nestorians Origenians Familists and Anâbaptists 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 traÌsl 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
for defence of the Catholike Faith and Iastlie by your Maiestie our last Queene MARIE by whom this land is blessed by a royall issue and as we hope shall in time be madâ happie by restitution of the Catholike Religion ether in your owne oâ your childrens dayes And the ratheâ when England shall see by the Iudgement of the Apostles that the Catholike religioÌ aggreeth in all point with the religion taught deliuereâ by the Apostles and first Apostolicalâ preachers and that the Protestant religioÌ is discouÌtenaunced discarded condemned by them This shall appeare by this booke which I youâ Maiesties most humble subiect aâ old student in holie learning doe iâ all dutifull manner present vnto youâ wishing to your Gracious Maiestie and to our noble Souueraigne your deare Spouse a long and happie raigne in our great Brittainie such a temporall raigne amongst your subiectes as you may both raigne in heauen eternallie with God his Saintes and Angelles Your Maiesties most humble and deuoted subiect R. B. APPROBATIO CVm mihi constiterit ex testimonio fide digni S. Theol. Doctoris in hoc libro cui tituluâ Apostolorum iudicium c. nihil inueniri Catholicae fidei aut bonis moribus contrarium sed multâ quae ostendunt religionem Catholicorum esse Apostolicam haereticorum verò Apostaticam censuâ vtiliter praelo committi posse Actum Duaci die 23. Iunij 1632. GEORGIVS COLVENERIVS S. Theol. Doctor Regius ordinariusque Professor Gollegiatâ Ecclesiae S. Petri Praepositus Duaâ censis Academiae Cancellarius librorum Censor THE FIRST CHAPTER CONCERNINGE THE FIRST 5. PROtestants Articles not differinge from the Apostles Religion and the Roman Church BEEINGE to enter into the Examen and comparison of the parlament protestant Articled Religion of England with the Religion of the present Church of Rome and âe whole Christian world named Catholike âor profession whereof the Catholiks of England ây the protestants thereof haue longe tyme suffâred and still most constantly endure most bitter persecutions by the first knowne and confessed âue Christian Catholike Apostolike Religion â the Apostles and that their happy age wee finde ât in the first fiue Articles of this new Religion ây difference or difficulty to be thus decided both âatholicks and parlameÌtary protestants agreeing them all and they all beeing ordeyned by these proâtants against other Sectaries so soone within 4. âares of the beginning of Q. Elizabeth her Reigne reâeing old condemned heresies amongst them as their âtories and registers remember and therefore it will âre suffice onely to recite the Titles of these arâles to giue notice thereof The contents and title â the first article are Of faith in the holy Trinity The second of the word or sonne of God which was made verymaÌ The 3. Of the going downe of Christ into hell The 4. Of the Resurrection of Christ The 5. Of the Holy Ghost The whole Article the Title being subiect to doubt is The holy Ghost proceeding from the Father and the sonne is of one substance Maiesty and glory with the Father and the Sonne very and eternall God Hitherto wee finde nothing against the doctrine of the Catholike Church Which noâ vnlikely these men did rather to winnesome crediâ at their entrance to be thought louers of truth then that they hated the enemies of these articles not yet suppressed among them THE SECOND CHAPTER Examining their 6. Article about Scriptures and traditions and condemning it by the Apostles and Apostolike men and doctrine of their age THEIR next sixt Article intituled of the sufficiency of the holy Scriptures for Saluation â thus holy Scripture containeth all things necessary â saluation Soe that what soeuer is not read therein nâ may be proued thereby is not to be required of any maâ that it should be beleeued as an article of faith or â thought requisite or necessary to saluation By the naâ of holy Scripture wee doe vnderstand those canonicâ bookes of the old and new testament of whose authârity was neuer any doubt in the Church And from tâ number of those bookes which there they allowâ to be canonicall They doe in expresse words aâ tearmes reiect The booke of Tobias the booke of Iuditâ the rest of the booke of Esther the booke of wisdomâ Iesus the sonne of Sirach Baruch the Prophet the songe of the three children the story of Susanna of Bel and the Dragon the prayer of Manasses the first and second Bookes of the Machabees Concerning the new testament thus they adde all the bookes of the new testament as they are commonly receiued wee doe receiue and accompte them for canonicall This their Article is in their proceedings as the grounde worke and foundation whereupon their Religion is wholy framed and builded and yet so weake Feeble totteringe ruinous arid deceitefull that not any one true certaine and infallible point of doctrine as euery Article in true religion is can be framed vpoÌ it or from it so deduced by the expresse graunt of this article it selfe and of all English Protestants professed and sworne maintainers of it For whereas they sentence and define In the Art 6. supr name of holy Scripture wee doe vnderstand those canonicall bookes of the old and new testament of whose Field Booke of the Church lib. 4. cap. 5. wotton def of perk pa. 442. Couell ag Burg. pag. 60. def of Hooker pag. 31. 32. 33. proââst glosse on the 6. art Tho. Rogers ibid. authority was neuer any doubt in the Church They plainely make the Iudgment of the Church to be the highest tribunall in spirituall questions euen of the scriptures themselues And thus their best and cheife writers published by authority doe glosse and expound this article And of necessity so they must say except at their first entrance they will plainely confesse their religion and congregation their Church of England as they terme it to be erroneous or hereticall and to haue noe power or warrant at all to doubt deny or determine and propose what bookes be or be not Scriptures canonicall either of the old or new testament Or what one chapter or sentence in them is part or not part of such canonicall and vndoubted holy Scriptures for this power and prerogatiue being onely committed to the true Church by their Article and professors before if these men doubt or Iudge otherwise in this case then the true confessed Church hath hitherto done They can be noe part or members of that true Church And whatsoeuer is read or may be deduced from vntrue or doubted Scriptures cannot be possibly any certaine and vndoubted article of faith and religion For noe conclusion can be more certaine and vndoubted then the Maximes and authorities from which it is concluded but as the light of nature common law and vndeniable Maxime of true reasoning teacheth all men and all men truely acknowledge for a verity most certaine it euer followeth the weaker part euer erroneous doubtfull vncertaine or false if both or
Councell of Laodicia S. Cyrill of Hierusalem Sainct Gregory Nazianzen and Amphilochius There is not any one of them which ioyneth with this Article but they all differ from it in the very places which they cite Melito Sardensis Melito Sard apud Euseb hist Eccl. l. 4 cap. 25. Origen in p 1. Euseb his Eccl. li. 6. cap 24. receaueth the booke of wisdome which this Article reiecteth and omitteth Iudith Origen onely citeth the books of the old testament according to the first Canon of the Hebrews sicut Hebraei tradunt And yet in the end addeth the books of Machabees praeter istos sunt libri Machabaeorum qui Inscribuntur Sarbet Sarbaneel And doth not agree with them in the books of the new testameÌt The Councell Conc. Laodic can 60. of Laodicia differreth from this article in omittinge Esther in the old and Apocalips in the new Greg. NaziaÌz de vir Gorm sacrae scrip l. 6. Amphil l. ad SeleÌcum Cyrill Hierosolim Catech. 4. Tho. Rogers vpon this 6. Art Confess Gallic c 3. 4. Confess Belg. c. 4. 5. Testament otherwise then this article doth S. Gregory Nazianzen so likewise numbreth as Amphilochius also Sainct Cyrill omitteth the Apocalips So this Article hath no authority from any old writer Iew or Christian Greeke or Latin in this so greate and with them most important Question whereupon they grounde all Religion And as litle concordance amonge themselues for amonge 13. or 14. Confessions of Protestant Religion they onely cite and haue noe more then two of France and Belgia Rebels and Traytors to their temporall Kings in ciuill matters as they are in spirituall to God and his holy Church and these for want of other authority founde this their error as the rest vpon the hereticall conceipt of internall reuelation and their spirit so tellinge them extestimonio intrinseca Spiritus Sancti reuelatione By the one and the other quod Spiritus sanctus nostris conscientijs testetur illos à Deo emanasse And by this Spirit they are at such harmony and agreement amonge themselues as in other places so in EnglaÌd as I haue related none of them agreeinge together herein But by the suggestion of this false spirit and their exploded doubt of Scriptures doe leaue all Scriptures and questions of Religion to be deduced from them doubtfull which Bilson a Protestant âilsoÌ Suruey âag 664. Bishop of winchester one of the best learned they euer had thus proueth The Scriptures themselues were not fully receaued in all places no not in Eusebius time He saith the Epistle of Iames of Iude the second of Peter he second and third of Iohn are contradicted The epistle to the Hebrews was coÌtradicted The Church of Syria did not receaue the second epistle of Peter nor the second and third of Ihon nor the Epistle of Iude nor the Apocalipse the like might be said for the Churches of Arabie Will you hence conclude that these parts of Scripture were not Apostolike or that wee neede not receaue them because they were formerly doubted of The same reason is of all the books of the old testament which this Article reiecteth vpon the same surmise âor Eusebius ouerliuinge Constantine and writinge Euseb de vit Const lib. 3. hist c. 22. l. 3. cap. 3. Concil Cart. 3. can 47. âis life and deathe deliueringe this doubt of so many bookes of new Testament liued neere the âime of the Councell Chartage of 428. Bishops in which both these bookes of the new Testament contradicted in his dayes but receaued by our Proâestants and all those bookes of the old Testament which in this Article they disable are by all those Bishops in one and the same tenor of words with âhe rest decreed to be Canonicae scripturae canonicall Scriptures This Canon and Catologe of Canoniâall Concil Cart. 3. supr bookes is confirmed by the Pope of Rome âhen beinge and other Bishops absent as appeareth ây the same Councell Pope Innocentius deliuereth Innoe 1. epist ad ExuperiuÌ Tholosanum Episc August lib. 2. doctr Christ c. 8. in speculo âhe same Canon of holy Scriptures Canonem sacraâum Scripturarum S. Augustine hath the same as âeceaued by all Churches Scripturae Canonicae quae âb omnibus accipiuntur Ecclesijs Catholicis And saith âhat all which feare God receaue them in his omniâus libris timentes Deum pietate mansueti quaerunt âoluntatem Dei Pope Gelasius with a Councell of Gelas Tom. Concil âo Bishops declareth that to be the Canon which âhe holy Catholike Roman Church receaueth ând reuerenceth quem Sancta Catholica Romana Alcim Auit l. ad Soror de consol Cassiodor lib. 1. diu Iust c. 13. âuscipit veneratur Ecclesia So hath Alcimus Aâitus Cassiodorus and others And this may suffice for this place of this Question And it further proueth how feeble and weake the rest of this Protestant Article of the sufficiency allowance of onely Scripture and disableinge Traditions is for if so many Canonicall bookes of Scripture in both testaments were doubted of vntill so greate a time aboue 300. yeares in the lawe of Christ were passed and Religion generally and in all questions necessary to saluation planted and receaued how were or possibly could all these necessary things be reade in Scripture or proued thereby which is the rule of this Article when so many bookes were not then receaued for certaine and vndoubted holy Scriptures Things and euidences doubtfull and vncertaine can make nothinge certaine in morall certainty much lesse with certainty of true and infallible faith which aboue all others is and must needs be most certaine SecoÌdly as Sainct Ireneus disputeth Ireneus l. 3. cap. 4. and proueth vpon his certaine knowledge and experience That many nations which had not receaued the Scriptures or any part of theÌ did truely beleeue in Christ by vnwritten traditions whicâ the Apostles doliuered to the Churches Quid si nâ que Apostoli scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quam tradiderunt iââ quibus committebant Ecclesias cui ordinationi assentiunt multae gentes barbarorum eorum qui in Christââ credunt sine charta atramento veterem traditioneâ diligenter custodientes This he writeth both of thiâ first age and the second in which he died by martyrdome And it is most euident both by holâ Scriptures and other antiquities that many nations not onely of the barbarous which were withouâ learninge but of the learned did thus beleeue before any Scriptures of the new Testament in Rom. 1. 1. Cor. 1. 2. Cor. 1. Gal. 1. Ephes 1. Phil. 1. Colloss 1. Thess 1. 2. 1. Tim. 1. 2. Tim. 1. Tit. 1. Epist ad Philem. Hebr. 1. Iacob 1. 1. Petr. 1. 2. Pet. 2. Ioh. 1. Io. 2. 3. Iud. 1. which and by which Protestants necessitate vs to reade and proue our Religion were written This is manifestly proued by all the epistles
writers much coÌntention there hath beene about tradâtions some vrginge the necessity of them and others râiectinge them For the clearinge whereof wee must oâserue 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 acknoâledge to receaue to publish and commaunde vnto â children The Church of Rome teacheth noe badde opânion 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 Râmissioneâ 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 tâstament 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 aâlowance 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 coâmended to posteritie This may rightly be named a tradâtion 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 contânued 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 coÌmon 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 CoÌmunion 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
sectaries doe want though it is so necessary â saluation that no King Prince Prelate Potenâte or whosoeuer can be iustified and saued withâut it yet of it selfe without hope charity and loue âf God and our neighbour which bringeth all âood vnto vs and the keeping of Gods commaunâements such faith neither saueth nor iustifieth âemo erret nisi crediderit Iesum Christum in carne ânuersatum crucem illius confessus fuerit pasânem Epistol ad Smyrnen sanguinem quem effudit pro mundi salute ân assequetur vitam aeternam siue Rex fuerit siue Saâdos siue princeps siue priuatus homo siue Dominus âe seruus siue vir siue foemina Qui capit capiat qui âdit audiat Locus dignitas diuitiae neminem efferant âobilitas paupertas neminem deijciant Totum âmque praecipuum est fides in Deum spes in âristum fruitio eorum quae expectamus bonorum âaritas in Deum proximum Diliges enim Domiâm Deum tuum extoto corde tuo proximum tuum âut teipsum Et Dominus inquit haec est vita aeterna â cognoscant te solum verum Deum quem misisti âum Christum Et mandatum nouum do vobis vt diâatis vos mutuo In his duobus mandatis pendet tota â Prophetae Sainct Clement teacheth the same âctrine assuring vs that Christ was so farre from âching that man is to be iustified onely by faith âhe lawe of the ghospell that he tyeth vs to more âct lawes and commaundements then vnder the âe of Moyses Qui tunc homicidium interdixit nunc âam iram tânere concitatam qui tunc adulterium nunc prauam quoque cupiditatem lâgem naturalâm âsustulit Clem. Rom. l. 6. constit Apost cap. 23. sed confirmauit Qui dixit diliges proxiâ tuum idem in Euangelio ait renouandi gratia maâtum nouum do vobis vt diligatis inuicâm And âching the way and meanes how wee should â made friends with God and so be iustified heâleth vs that this friendship is to be procured by âuing well and obaying his will which is the laâ all liuing men vt tendamus ad amicitiam Conditâamicitia Clem. Rom. l. 1. recognit autem efficitur benè viuendo volââ eius obediendo quae voluntas omnium viuentium â est The like hath Sainct Martiall vtterly condâning all such presumption as is in the pretenâ Protestant iustifying faith teaching and directâ to obay the will of God in holy words and gâ workes Vobis est testis scutator renum cordiuâ eius S. Martial ep ad Tolosan cap. 17. obedientia nihil arroganter nihil superbè nihââ merè praesumere sed tanquam pusillus grex Dei â luntatem eius adimplere studete in verbis Sanctiâ operibus honis Where wee euidently see that â will of God is not fulfilled nor iustice wroughâ onely faith but holy speaking and doing gâ workes Sainct Denis the Areopagite saith that â knew well and therein agreed with the diâ Scriptures that euery one was to be rewarded âcording to his worthinesse or deseruing Probèâ Dionys Areo. Eccl. Hierar cap. 12. scriptis diuinis assentiens vnumquemque praeâ accepturum pro dignitate And addeth that euery shop or learned Preist being the Interpretor oâ nine things doth learne from holy Scriptures â euerlasting life and happenesse is with most â measure giuen vnto men according to their dââings and merits Diuinus Antistes interpres diuiâorum iudiciorum didicit à scriptis quae diuinitùs proâita sunt clarissimam diuinamque vitam pro dignitate âc meritis iustissimis lancibus tribui Sainct Polycarpe in his Epistle which Sainct Irenaeus l 3. c. 3. Euseb l. 3. hist c 36. Polycarp epist ad Philipp âeneus Eusebius and others cite and approue doth âistinguish faith and iustice in Christians and âheweth that holy men that are saued obtayned âlory by such distinct iustice and sufferings for Christ Hi omnes qui non in vacuum cucurrerunt sed in âde iustitia ad debitum sibi locum cum Domino âui compassi sunt abierunt And this glory was âue vnto them for such iustice and sufferings Sainct Iustine in his publike Apologie for all Iustin Apol. 2 pro Christianis ad Anâon Pium Imper. post med Christians to the Emperour protesteth that all âood Christians euer from the beginning so held âued and practised that men were punished or reâarded according to the worth and dignity of their âeeds and the Prophets before the Apostles so âaught Hoc etiam explicamus nos supplicia poenas âtque praemia pro dignitate actionum redditum iri à ârophetis didicisse idque vere enuntiamus That this article of Catholike Religion was proâessed and practiezed here also it is euident being âhe vniuersall doctrine and profession of the whole Catholike Church as before appeareth And for âhat this Kingdome being so remote a nation ârom Hierusalem Rome Antioch and other cheife âlaces where Christian Religion then most floriâhed and those glories of the world whose authoâities I haue cited and such others as then florished âust needs receaue their faith from them and âhence and be of the same minde and opinion with âhem herein And to examplifie onely in particular in thâ which our Protestant antiquaries confesse to hâ beene Christians of or in this nation in this agâ Sainct Beatus a noble Britan Sainct Ioseph of âromathia who buried Christ and his holy compânions which conuersed with the Apostles and tâ Speed Theater of greate Britaine li. 6. Pantal. de vir Illustrib German Antiquitat Glast tabulis affir Guliel Makn l. de antiq caen Glaston Cupgr in S. Ioseph Arom Apostolike Doctors remembred they thought â faith onely to be it by which men were iustifiâ as these Protestants hold but liued in most strict â penitentiall life all their dayes in watchings fâstings and prayers so seruing God the blessâ Virgin Mary with other Saincts and Angels Vâgilijs Ieiunijs orationibus vacantes Deo Beâ Virgini deuota exhibentâs obsequia Their reuerenâ which they vsed to the holy reliks which thâ brought with them spoken of before and to tâ crosse and other Christian Images ther building â chappell in honour of the blessed Virgin Mary â the admonishment of S. Gabriell the Archangeâ Archangeli Gabrielis admonitu their poore chastâ and obedient religious life foresaking all euâ their wiues Sainct Ioseph bringing his wise iâ Britaine as these antiquities say and leauing hâ and all wordly comforts for the loue of Chrisâ proue sufficiently vnto vs they were not of oâ Protestant profession that onely faith did iustifâ and that there was no Iustice merit or reward bâ and for good workes holynesse and perfection â lyuinge well THE V. CHAPTER 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 AND by
sufficient for this Question The next Protestant exception in this article is concerning Images and is this The Romish doctrine The reuerent vse of holy Images thus proued concerning worship and adoration of images is a fond thinge vainely inuented and grounded vpon no warrant of Scripture but rather repugnant to the word of God The Councell of Trent for Catholiks thus deliuereth their doctrine and practise in this point which these men terme the Romish doctrine Imagines Christi Deiparae Virginis aliorum Sanctorum Concil Trid. Sess 9. in templis praesertim habendas retinendas eisque debitum honorem venerationem impertiendam non quòd credatur inesse aliqua in ijs diuinitas vel virtus propter quam sint colendae vel quòd ab eis sit aliquid petendum vel quòd fiducia in Imaginibus sit figenda veluti olim fiebat à gentibus quae in idolis spem suam collocabant Sed quoniam honos qui eis exhibetur refertur ad prototypa quae illae representant Ita vt per imagines quas osculamur coram quibus caput aperimus procumbimus Christum adoremus Sanctos quorum illae similitudinem gerunt veneremur Id quod conciliorum praesertim verò secundae Nicaenae Synodi decretis contra imaginum oppugnatores est sancitum That the Images of Christ The Mother of God and other Saincts are to be had and retained especially in Churches and due honour and reuerence is to be done vnto them not because wee may or doe beleeue there is any diuinity or vertue in them for which they are to be reuerenced or that any thing is or may be asked of them or trust placed in them as it was vsed of the gentils which placed their hope in Idols But because the honour which is done to them is referred to these whose Images they be and represent So that by the Images which wee kisse and before which wee put of our hats and knâele downe wee adore Christ and worship the Saincts whose similitude they beare Which is defined in the decrees of Councels especially of the second Councell of Nice against the oppugners Concil Nic 2. of Images That Nicen generall Councell so defineth and testifieth it to be the doctrine of the Fathers and tradition of the Catholike Church in all the world Imaginis honor in prototypuÌ resultat qui adorat Imaginem in ea adorat quoque descriptum argumentum Sic enim Sanctorum nostrorum patrum obtinet disciplina vel traditio Catholicae Ecclesiae quae à finibus vsque ad fines Euangelium suscepit They say it was the faith of the Apostles Fathers and all true beleeuers in the world And doe anathematize all that alledge the sentences of holy Scripture against Idols against such sacred Images or call them Idols or say the Christians adore Images as Gods and those that wittingly communicate with them that hold opinion against such Images or abuse them Sancta Synodus exclamauit omnes sic credimus omnes idem sapimus omnes approbantes subscripsimus Haec est fides Apostolorum haec est fides patrum haec est fides orthodoâorum haec fides orbem terrarum confirmauit Credentes in vnum Deum in Trinitate laudatum venerandas Imagines amplexamur Qui secus agunt anathemate percelluntur Quicunque sententias sacrae Scripturae de Idolis contra venerandas Imagines adducunt anathema Qui venerandas Imagines Idola appellant Anathema Qui dicunt quòd Christiani Imaginès vt Deos adorent anathema Qui scientes communicant cum illis qui contra venerandas Imagines sentiunt aut eas dehonestant anathema And this being a generall Councell as our Protestants confesse and so by their owne allowance before the greatest authority in the Church of Christ doth expressely confute all preteÌded 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 cââ 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 âââque eum libenter frequentantes Imaginâm ipsam iâspectantes desiderium suum amorem ergastatuae ipsius archetypum primariumque exemplar declararunt Like is the history of our Sauiours holy Image miââculously 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 graâiae 31. Ranulph hig Polychroâ l. 4. c. 4. made by himselfe and sent to King Abgââus 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
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 ââ 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 worthiâes 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 ãâã 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 ãâã 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 ãâã 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 indeâectible And so Luther Caluyn Cranmar King Henry 8. with his daughter Queene Elizabeth or whomsoeuer els they will or can make the first publisher or aduancer of their doctrine separating themselues and being separated and cutt of from that visible true Church which was then generally so held this their Protestant congregation and Religion takeing Originall being from thence cannot possibly be the true Church and Religion of Christ And in making the true Church euer visible they must needs make their association or prerended companie eúer inuisible and so nothing vntill these dayes and condemne those their brethren Protestants who knowing their new fraternitie was neuer vntill those late times haue mathematically framed in their Imagination a new straung chimericall Inuisible vnbeeable and vnpossible Church Agayne professing that Preists the Ministers of Sacraments do Minister them in Christes ãâã 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 âeither is the effects of Christes ordinance takân 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 ââ 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 allowanââ thus they write and publish Baptisme of Infants ââ âââed a Tradition because it is not expressely deliuered iâ stripture that the Apostles did baptize Infants nor ãâã expresse precept there founde that they should so do Tâât 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 comââând Clem. Rom. lâb 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. hâst l. 9. Georg. Buchan Rer. scot l. 5. Reg. 52. holinsh hist of Scotland in Fâequard pag. 112. to haue it obserued Baptizate vestros pueâââ ãâã S. Denys the Areopagite affirmeth it was so vsed Pueri qui necdum possunt intelligere diuiââ sacri hapti smatis participes fiant And shewââgâ how others answeare and promise for them ãâã prâ ipsiâ abrenunâiant sanctaquâ ineunt faedera ãâã iâ an holy tradition sanctam traditionem ãâã S. Chrisostome and others testifie generally in the whole Catholik Church in all places Praediâât Ecclesia Catholica vbique diffusa debere parâââââ Baptizari prepter originalâ peccatum And they were Nouatian Pelagian such condemned Hâretiks which at any time called this holy tradiââon and custome into question So it was here ââ Britayne which though it was Mother and Noble longe time to pelagius the Archeretike wâo among other his damned Errours denyed the Baptisme of Infants yet it so much detested among tââ rest this his obsurd Inuention that it
Eisen centen 1. part 6. dist 6. concil general 6. can 52. Francisc Aluar de reb Indic Florin Raem de Orig. Haer. l. 8. c. 8. Grym booke of estates pag. 1088. 1089. 201. 203. Sebast Munster l. 6. cap. 57. Rich. Hacklints booke of Trau in Mount Syon Mandeu pag. 36. cap. 14. Guliel Eisengren centen 1. fol. 168. mult ib. Steph. Eduen l. de Sacram. Altaris English Prot. in Marcus Anton. l. 2. c. 4. p. 118. Petââ and 8. Iohn And this answeareth also for S. Iâmâs ââmed the brother of our Lord his Masse before cited being warranted both by Fathers and councels greeke and Latine S. Thomas the Apostle who preached not onely to many easterne contryes of our continent but by many Arguments and authorities in the new world as men call America was of the same faith and practise The Annals of the Indians proue they had a Christian Church within 10. yeares of Christs Ascension and the Altare was made of a Stone brought from mount Syon and thereby called the Church of our Ladie of Mount Syon And in many places there Christian altars are founde and as both Catholike and Protestant Antiquaries confesse the Preists of these Indians conuerted by S. Thomas do in holie Masse make conficiunt the bodie and blood of Christ and wine behauing themselues with greatest attention reuerence humilitie and deuotion I need not proceede to the other Apostles in particular they could not beleeue or teach otherwise then these I haue recompted And both Catholiks and Protestants so acknowledge Sicut Magister docuit Apostolise alios communicando consecrationem corporis sanguinis Domini facere caeperunt fieri per vniuersas Ecclesias praedicando institerunt And English Protestants with publik warrant most plainely say that Christ both so did and so gaue power and commaunde to all his Apostles and they so performed Panis consecrationem in corpus Christi vinum in sanguinem Ipse Christus coram Apostolis feciâ candem ipsi quoque vt faccrent expressè mandauit This was the faith doctrine and practise whicâ Tradit Antiquit. Eccl. Medol in Italia all the Apostolike men of this age warranted by the example and authoritie of the Apostles followed and vsed S. Barnabas so neare and deare to S. Peter and S. Paule as scripture and histories assuââ vs and he also called to be an Apostle with S. Paule is accompted Authour of the Masse of Millane after called S. Ambrose his Masse famous in these westerne parts where this doctrine is plainely taught S. Clement S. Peters Successour at Rome doth Clem. Const Apostolic l. 7. cap. 27. l. 8. cap. 14. often confirme the same calling it the holie bodie pretious bodie and pretious blood of Christ Sanctâm Corpus Saluatoris nostri pretio sum Corpus pretiosââ sanguis Iesu Christi And teacheth in the forme of Masse deliuered by him the doctrine of transubstantiation or chaunge of breade and wyne into Christs bodie and blood Mittas sanctum spiritum tuum super hoc l. 8. supr cap. 17. sacrificum testem Passionum Domini Iesu vt ostendat hunc panem corpus Christitui hunc calicem sanguinem Christi tui Setting downe the verie words of consecration by which this miraculous chaunge is made the words of Christ as the Euangelists deliuered before HOC âST CORPVS MEVM quòd pro multis frangitur in remissionem peccatorum HIC EST SANGVIS MEVS quipro multis effunditur in remissionem peccatorum S. Alexander Pope lyuing in this Apostolike age and learning his diuinity theâ writeth euen as Protestants confesse that Christ did giue instruction to offer this Sacrifice which being at the first but breade and wine is by consecration made Christs bodie and blood being so Alexander Pap. 1. epist 1. c. 4. Robert Banes l. de vit Pontif. in Alexandro consecrated it is the greatest sacrifice syns are thereby forgiuen it is to be worshipped of all and ââ it is more excellent then all other so it is more âo be worshipped and reuerenced Ipsa veritas nos ãâã calicem panem in Sacramento offerre quando ait accepit Iesus panem c. crimina atque pââcata oblatis his domino sacrificijs delentur Talibus âostijs delectabitur placabitur Dominus peccata dimittet ingentia Nihil enim in Sacrificijs maius esse potest quà m Corpus Sanguis Christi nec vlla oblatio hac potior est sed haec omnes praecellit Quae pura conscientia Domino offerenda est atque ab omnibus veâeranda sicut potior est caeteris ita potius excoli veneraridebet S. Ignatius S. Peters Successour at Antioch the Ignat. epist ad Roman next and immediate by some and by all but one S. Euodius betwene them saith it is the breade of God heauenly breade the flesh of Christ the sonne of God Panem Dei volo panem caelestem quae est cââo Christi Filij Dei It is the flesh of our Sauiour Iesus Christ which suffered for our syns and was Ignat. epist ad Smyrnen cit Theodor. dialog 3. raised agayne Carnem Saluatoris Iesu Christi quae propeccatis nostris passa est quam Pater sua benignitate suscitauit S. Martial who as he himselfe wittnesseth had Martial epist ad Tolosan cap. 3. conuersed with Christ and was instructed by him and by S. Peter sent to preach in Fraunce saith plainely that the same bodie of Christ which the lewes for enuie did sacrifice thinking to blott his name from earth the Christians then did offerit on Martial epist ad Burdegal cap. 3. the holie altar for saluation knowing that by this remedie life is to be giuen and death auoyded and Christ himselfe thus commaunded it to be done in commemoration of him Vbique offertur Deo oblatio munda sicut testatus est cuius corpus sanguinem in vitam aeterâam offerimus Ipse enim corpus habens immaculatum sine peccato in ara Crucis ipsum permisââ iâmolari Quod autem Iudaeiper inuidiam immolauerââ putantes se nomen eius à terra abolere nos causa sâââtis nostrae in ara sanctificata proponimus scientes ââc solo remedio nobis vitam praestandam mortem eââogaudam hoc enim ipse Dominus noster iussit nos agâââ in sui commemorationem S. Iustinus liued and learned his Religion in this age though dying in the next he affirmeth plainely that as by the word of God Christ our Sauiour became flesh and had both flesh and blood for our saluation euen so we are taught that the Iustin apol ad Antonium Pinm foodc on which by prayers of the word which came from him thankes be giuen is the flesh and blood of Iesus ââcarnate Quemadmodum per verbum Dei Caro factââ est Christus Seruator noster canem sanguineâ salutis nostrae causa habuit Ad eundem modum etiââ eam in qua per
the most auncient publike Church Masses or liturgies which Christians do or can alledge in their Religion bearing the names of the Apostles themselues and yet in euery one of them this most holie Sacrifice of Christs bodie and blood is quite contrarie to this article offered both for the quicke as is manifest and the deade also to haue remission of payne and gilt Fac Domine vt oblatio nostra accepta sit in propitiationem peccatorum nostrorum inrequiem animarum eorum qui ante nos dormierunt So S. Iames. Memento Domine famulorum famularumque Miss S. Iacob tuarum qui nos praecesserunt cum signo fidei dormiunt in somno pacis Ipsis Domine omnibus in Christo quiescentibus locum refrigerij pacis indulgeas deprecamur So S. Peter Animabus patrum Miss S. Petr. fratrum nostrorum qui antea in Christo fide dormierunt dona requiem Domine Deus noster horum omnium animabus Domine Deus noster dona requiem in sanctis tabernaculis tuis in regno tuo easque caelorum regno dignare So S. Marke Memento Domine Miss S. Marc. omnium fidelium dormientium in rectae fidei quiescentium So and much more S. Matthew Memento Miss S. Matt. Domine Seruorum tuorum quaecumque in vita deliquerunt ignosce Offerimus tibi rationabile hâc obseqnium pro fidelibus dormiântibus So S. Andrew and S. Chrisostome after him with the consent of the Fathers both of the greeke Latin Church testifying it was so decreed and left by the Apostles and practised by the Church of Christ Non Chrisostom Hom. 69. ad populum Antiochen temere ab Apostolis haec sancita fuerunt vt in tremendis mysterijs desunctorum agatur commemoratio Sciunt enim illis inde multum contingere lucrum vtilitatem multam Cum enim totius constiterit populus Sacerdotalis plenitudo tremendum proponatur sacrificium quomodo Deum non exorabimus pro his deprecantes And neque abs re is qui astat altari dum venerandâ Oratione 41. in 1. Corinth peraguntur mysteria clamat pro omnibus qui in Christo dormierunt ijs qui pro ipsis celebrant memorias So in the Masses of S. Barnabas and S. Ambrose S. Basile the Syrians Mozarabes Gothes Muscouites Armenians and all Christians before thes times So it was in the old Masse vsed in Fraunce Hilduinus epist ad Loduic Imperat. Berno Augen Abb. Libell de reb ad missa spectant r. 2. Brytaâne and all this west part of the world from the first receauing of Christianitie here as Hilduinus writing 800. yeares since with others proue the auncient copies thereof being then so old and worne that they were allmost consumed with age Cui adstipulari videntur antiquissimi nimia vetustate pene consumpti Missales libri continentes Missae ordinem more gallico qui ab initio receptae fidei vsus in hac occidentali plaga est habitus vsque quo tenorem quo nunc vtitur Romanum susceperit These our Missals so old 800. yeares since were no new Inuention THE XXIV CHAPTER The 32. Article intituled of the marriage of Preists thus examined and condemned THeir next 23. Article intituled of the marriage of Preists is thus Bishops Preists and Dcacons are not commaunded by Gods lawe either to vowe the estate of single life or to abstaine from marriage Therefore it is lawfull also for them as for all other Christian men to marry at their owne discretion as they shall Iudge the same to serue better to godlinesse This is their whole Article and making the only Scripture which they meane by Gods lawe to be the rule of Religion it is often confuted before And most false prophane and in many cases euen by their owne lawes and proceedings rebellious trayterous and tumultuous to say or write that no thinge is to be obeyed and performed but what is commaunded by Gods lawe or scripture and euery priuate carnall minister may Iudge herein at his owne discretion For by this Paradoxe all temporall and ciuill lawes of Princes not commaunded in scripture are voyde frustrate and not to be obeyed and such men and ministers against all publike rule and gouernment may Iudge censure doe and practise against all or any such lawes of his true and lawfull Soueraigne King though the wisest most Godly and potent in the world all common weales are layde open to manifest or rather certaine daunger and destruction And no law of England in particular is by this article to be obeyed except these ministers will interprete it to be commaunded by Gods laws And so all humane lawes doe cease and onely the lawe of God is in force and to be obeyed So wee must say of all Ecclesiasticall lawes also if they be not commaunded in the law of God all Courts Consistories and Tribunals must be taken away with their Iudges Rulers and Gouernours both ciuill and Ecclesiasticall except they can proue to these men that all their processes proceedings are commaunded in the lawe of God Againe by their owne Religion this Articles doctrine both for the reason it maketh and the conclusion it selfe is false for first in their 6. Article before intituled of testimony of holy scriptures for saluatioÌ They haue declared that things read in scriptures or to be proued thereby are articles of faith and requisite or necessary to saluation And so by these men it is allowed against this article that although it is not commaunded by Gods lawes or the Scripture that Bishops Preists and Deacons must vowe the state of single life or abstaine from Marriage yet if this is either reade in holy Scripture or can be proued thereby their Marriage is vnlawfull by their owne confession Queene Elizabeth her Iniunctions an 1. Regni eius Secondly the iniunctions of Queene Elizabeth nothing inferiour to these Articles doe forbid all their ministers to marry without their Bishops licence and allowance Therefore this article in their owne proceedings is vntrue to say they might lawfully marry at their owne discretion as all other Christian men might doe And as false it is that all other Christian men might lawfully Marry euen in these mens doctrine in this article For if the scripture Gods lawe did not commaunde Bishops Preists Deacons or any other to vowe the estate of single life or to abstaine from Marriage yet they which voluntarily doe make such vowes are commaunded by Gods lawe to keepe them redde altissmo vota Naum 1. psal 20. 60. 65. 115. Hier. 44. Psal 75. Is 19. tua Tihireddetur votâm Faciamus vota nostra quae vouimus Voueâe reddite Domino Vota vonebunt Domino soluent If a iust promise of man to man doth so stricktly binde by all lawes how much more obligatorie and binding is the promise and vowe of man to God The vowes of Chastitie Pouârtie and Obedience in religious men neither Bishops Preists nor
Deacons and of women incapable of such degrees are not commaunded in Gods lawe ynto them before they voluntarilie vowe that holie state Yet none but monstrous men doe or can thinke but their vowes being so made doe binde then Thirdly whereas the lawe of God and these men in their publike practicall of Religion doe say that true Marriage is holy Matrimony an honorable estate Protest communioÌ booke Tit. Matrimony §. dearely c. instituted of God signifying vnto vs the mysticall vnion which is betweene Christ and his Church which holy estate Christ adorned and beatisied with his presence and first miracle The so called Marriage of Protestant Bishops Preists and Deacons was not such in the reigne of Queene Elizabeth by their owne lawes but quite contrarie the children betweene such men and women termed their wyues were not legitimate could not inherite either lands or honour from such a Father the Father being a gentleman the sonne could not giue his Armes but with a bend Sinister a testimony of bastardie nor inherite anie lands he had The woman had noe dower by their lawes giuing it to all lawfull wyues So that in these pretended lawfull Marriages there was nothing by their owne proceedings which belongeth to the lawfull holy honorable matrimonie the pretended husbands were fornicarious concubinaries their women harlots concubines all their children bastards and illegitimate and in this opprobrious shamefull condition though tolerated without further punishment they continued vntill King Iames after 44. yeares age Statute of King Iames for marriage of minist of their ReligioÌ by his Parlament lawe made such Bargaines men women and their children legitimate or not vnlawfull among English Protestants 4. The Protestant lawes and Religion of England haue not taken away or disabled the Canon lawe in which they freelie confesse the Marriage of all such men is forbidden and condemned further ther Stat. in Parliam 1. Eliz. An. 1. Iacobi it is contrarie to the lawe of God as in this point it is not but most conformable vnto vs as is euident before and shall be made most manifest hereafter Therefore these Protestants supplying those places of Bishops Preists and Deacons may not yet lawfullie marrie in their owne Iudgments and proceedings nor by the lawe of God in holie Scriptures themselues by their exposition of them For first it is euident in Scripture in manie places that the virginall Matth. 19. 11. 1. Corin. 7. 8. Apoc. 14. 4. 1. Reg. 21. Is 25. 1. Cor. 7. Ieuit. 20. Luc. 1. exod 19. Mat. S. Marc. 9. Luc. 14. c. Prot. art 6. and chaste life in respect of Religion is to be preferred before marriage and cleargie men by the same lawe being Pastours guides teachers light and example to others and called to the greatest perfection it is most needfull for them therefore if the 6. Protestant article decreeth truelie that things read in scripture or proued thereby are articles of faith and requisite necessarie to saluation they may not by Scripture allowe Bishops Preists and Deacons or any of them to marrie either by their owne discretioÌ which this Article contendeth or by their pretended Bishops allowance by their Iniunction noe Protestant Article or IniuctioÌ can be of greater authoritie then the lawe of God Christ himselfe our high Preist and Sacrifice a most pure Virgin and sonne according to his humanitie of the most immaculate Virgin who often in holy Scripture calleth vpon all Preists to followe him And promising to heare the petition of all that duely aske calleth vpon vs embrace Virginitie Sunt eunuchi qui Matth. 19. seipsos castrauerunt propter regnum caelorum Qui potest capere capiat He telleth vs by his Apostle virginitie and chastitie are more pleasinge to him and better for them that serue him especially in sacred functions then the married life Dico non nuptis viduis 1. Cor. 7. bonum est illis si sic permaneant sicut ego Qui sine vxore est solicitus est quae Domini sunt quomodo placeat Deo Qui non iungit matrimonio virginem suam melius facit And these virgins be they which followed Apocal. 14. Christ in this life and doe soe in heauen Hi sunt qui cum mulieribus non sunt coinquinati Virgines enim sunt Hi sequuntur agnum quocunque ierit This chastitie could not soe virginallie and perpetuallie be kept by the Preists of Moyses lawe being onely of one tribe the tribe of leui and so could not be without marriage to keepe a successioÌ in that tribe yet although their Sacrifices and seruing God were then vnperfect in respect of those in the lawe of Christ and they serued not continuallie in the temple and at the altare as Christian Preists daylie doe but by their turnes and succeeding times yet when their times and turnes of seruing in the temple came they left their wyues aâ Leuit. 21. 1. par 23. Luc. 1. Exod. 19. their contrie howses in their tribe and they in Hierusalem during their time of sacrifice and seruicâ there performed it in holy chastity euen from theiâ wyues And after knowledge of their wyues before they might serue at the altar were to be sanctified ne appropinquetis vxoribus was in some cases generally commaunded No Preist might marrya dishonest woman Scortum vile prostibulum non ducet vxorem nec eam quae repudiata est a marito quia consecratus est Deo suo panis propositionis offert sit ergo sanctus quia ego sanctus sum Dominus qui sanctifico vos The high Preist might Marrie none but a virgin Virginem ducet vxorem Neither was it lawfulâ in that vnperfect figuratiue and marrying lawe either for Preist or other euen in need not chaste to eate things sacrificed as in the rase of Dauid and his company coming to Abimelech the high â Reg. 21. Preist for releife and succour who hauing nothing to releiue theÌ with but the sacrificed breade would not giue it vnto them but first examining them whether they had abstained from women si mundi sunt pueri maximè à mulieribus And Dauid answeared they were Et respondit Dauid Sacerdoti dixit ei quidem si de mulieribus agetur continuimus nos ab heri nudius tertius quando egrediebamur fuerint vasa puerorum Sancta And the Preists which did eate this sacrificied breade and other oblations were absent from their wiues seruing in the Tabernacle and temple at such âimes in chastitie And S. Epiphanius saith thaâ âpiphan Haer. 79. Moyses himselfe the giuer of that lawe did euer after he was called to be a Profete absteyne from his wife Postquam prophet auit moyses non amplius coââââctus est vxori non amplius liberos genuit habet enim vitam domino vacantem vacare autem domino non potest qui marits officio fungitur Therefore seing the Preists of the lawe though marryed