sine originali peccato fâ esse Atque it a in primo momento cum viuere inâret omnis peccati expers erat And saith that eâ from her conception she was full of grace and hauing no place for any sinne Maria Virgo ââ In Euang. de Annunt Mar. animaÌ plâna gratia concepta est Gratia Deiipsam ââ boni abundantem facit Et ab omni malo liberat Dâcum ea est hoc est omne quod facit aut omittit diuiâ est in eo a Deo perficitur ad haec tutatur eam âfendit ab omni quod obnoxium incommodum esseâ Antiquitat Glaston manuscrip tabul lign fixe Io. Capgrau in vit S. Iosephi ab Aramathia Guliel Malmesbur l. de anâiq coenob Glastonien test That from her conception she was full of grace whatsoeuer she did or omitted was holy and diâ she was free from all thing illor sinfull Her hoâ here in Britaine was so greate and timely that ââ in 31. yâares of the passion of Christ and 15. of the blâ Virgins Assumption anno post Passionem Dominâ cesimo primo ab Assumptione vero Virginis glorâ quinto decimo S. Ioseph and his holy company by â monition of the holy Angel Gabriel and diuine waâ âilded here a Chapell vnto her honour It is accompted âe first Church of Britaine dedicated miraculously by âhrist in honour of his Mother The ChristiaÌ builders in âeate deuotion watching and fastings and prayers âere serued God and the blessed Virgin and by the âlpe of the blessed Virgin were releiued in their necesâies Praedicti sancti per Archangelum Gabrielem in âisione admoniti sunt Ecclesiam in honore sanctae Dei ânetricis perpetuae Virginis Mariae in loco caelitus ââonstrato coÌstruere Qui diuinis admonitionibus obeâentes capellam consuminauerunt Et cum haec in hac âione prima fuerit Ecclesia ampliori eam dignitate ââ filius insigniuit ipsain in honore suae matris dediândo Duodecim sancti praedicti in eodem loco Deo âatae Virgini deuota exhibentes obsequia vigilijs ieâijs orationibus vacantes eiusdem Virginis Dei âetricis auxilio in necessitatibus suis refocillabantur âhus haue our most auncient antiquities both by âatholiks and Protestants testimonies The three next articles being thus intuled The â of sinne after Baptisme the 17. of predestination and âection and 18. of obtaining eternall saluation onely â the name of Christ doe not seeme in equall and âorall construction euen as they expound themâlues to haue opposition to any Catholike doârine but to haue beene receaued by them to conâmne newly risen vp heresies among them as liârtines denyers of saluation to penitent sinners âedestinaries not respecting to liue well vpon âicked presumption of their predestination and âch as affirmed that euery man shall be saued Iew âurke Pagan or whatsoeuer Infidell or heretike âall be saued by the law or sect which he professeth that he be diligent to frame his life according to that law and the light of nature as is plainely registred â set downe in those Articles THE VII CHAPTER The 19. Article examined and condemned by the same authority THEIR next and 19. Article intituled of â Church is this The visible Church of Christ iâ congregation of faithfull men in which the pure worâ God is preached and the Sacraments be duely ministrâ according to Christs ordinance in all those things thâ necâssity are requisite to the same As the Churâ Hiârusalem Alexandria and Antioche haue erred â also the Church of Rome hath erred not onely in thâ liuing and manner of ceremonies but also in matters â faith Hitherto this article Whose definition â description of the Church if wee should alloâ wee are sufficiently instructed by that is said bâfore that the Protestants new congregation câ not be this true visible Church of Christ eââ from the truth in so many necessary and requiâ things as hath beene proued in all Articles befoâ wherein it opposeth the receaued doctrine of tâ primatiue Apostolike age and the present Churâ of Rome as the like demonstration shall be maâ against them in all their contradictory Articâ following in their due place And so is also and ââ be most manifest that the present Roman Churâ agreeing in all those Articles both already heâ after to be examined with the vndoubted ââ Church of the Apostles and this their age is ââ must needs be the true Church of Christ Aâ âeir assertion in the second parte of this Article âhat the Church of Rome hath erred not onely in their âing and manner of ceremonies but also in matters of âith is most euidently false and impudently slaunâerous And the open dore to infidelity For if all âe commaunding Churches in the world Hieruâlem Nicen. Concil Can. Parlament â of Queene Eliz. Parl. â Iacob 1. Caroli Alexandria Antioche and Rome as they are ât downe in the first greate Councell of Nice and âproued by the Parlaments and Parlament Reâgions of Queene Elizabeth King Iames King âharles haue erred in matters of faith as this Arâle affirmeth then all other Churches all being âbiect vnto them haue likewise erred And this âw Protestant pretended Church not being then ârunge vp being noe congregation of faithfull âen in that time nor any congregation or men at â and so neither hauing the pure word of God âeached nor Sacraments duely ministred nor any âe point of doctrine yet preached or Sacrament ânistred nor man to preach or minister any such âuld not nor can possibly by their owne rule and âdgment be the true visible Church or any âember peece or part thereof That true primaâe and Apostolike Church teaching by all Preists âd Cleargy men it had both to the congregation â faithfull men to vse these mens phrase conârted and to others yet not Christians all those âcessary articles hitherto examined contrary to âotestant Religion when the onely want of any âe of such necessary things by their owne definiâe sentence before taketh away the name and âe to be the true Church at this present any âe past or to come the preaching of the pure ârd of God due ministring of the Sacraments in all things of necessity being one and the same â all persons in all times and places And to be of any other minde quite crosseth wiâ Christs Institution and the continuance and visiâlity of his Church which both that article of theâ Creede I beleeue the holy Catholike Church and tâ their article and confession of an euerduring visibâ Church doth proue For if at any time after Chriâ founding his Church either in this Apostolike â any age after it had generally erred in matters â faith that it retained not the name and truth of â true Church there was then by this article no tâ Church in the world For whosoeuer it was whâ wee will dreame to haue beene the first finder oâ of this generall errour and supposed Apostaâ Martine
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
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
Ihon the Apostle making the signe of the Crosse ouer poyson drunke it without hurt Faâto signo Crucis venenum sine laesione bibit S. Ephrem in his Sermon intituled of the most holy S. Ephrem Sermon de Sanctissima Cruce Domini Crosse of our Lord. De sanctissima Cruce Domini speaking of the glory thereof boldly affirmeth that the holy Apostles armed therewith draw all nations to adore it Hac Crucis armatura muniti saâcti Apostoli omnem inimici potentiam conculcarunt ãâ¦ã gentes suis sagenis ad huius adorationem ãâã congregarunt S. Basil speaking of traditions of the Apostles Basil l. de Spiritu sancto c. 27. Tertull. l. de coron mil. c. 34. Cyrill Hierosolim catech 13. Basil de Spir. 5. c. 1. Hier. ep 22. ad Eust Theod. l. 3. hist c. 3. Martial epist ad Burdegal c. 8. nameth this for one Vâ signo Crucis eos qui spem ãâã in Christum signemus So hath Tertullian and others that it was a tradition to vse it in all actions Ad omnem progressum atque promoâum ad âânem aditum exitum ad vestitum calceatum ad ââââcâra ad mensas ad lumina ad cubilia ad sedilia quaecumque nos conuersatio exercet frontem Crucis signaculo terimus Traditio tibi praetendetur auctrix consâetâdo confirmatrix fides obseruatrix He liued soone after this first age and S. Martiall conuersing with Christ and his Apostles confirmeth it Crucem Domini semper in mente in ore in signo tenete Crux enim Domini armatura vestra contra Sathanam galea custodiens caput lorica protegens pectus clypeus tela maligni repellens gladius iniquitatem Angelicas insidias peruersae potestatis sibi propinquare nullo modo sinens Hoc solo signo coelestis victoria data est nobis per Crucem baptismo Dei sanctificatum est The Crosse of Christ is euer to be in our minde our moâth and signe It is an armour against Sathan a Sallet defending the heade a breasteplate defending the breast a sheild repelling the darts of the deuill a sword keeping vs from his iniquity and deceits The signe by which celestiall victory is giuen vnto vs by the Crosse baptisme is sanctified Sainct Clement from the Apostles witnesseth that the Bishops and Preists in the beginning of the sacrifice of Masse armed themselues with this signe on their forehead Episcopus splendidam vestem indutus vnà cum sacerdotibus stans ad altare facto manu in fronte trophaeo Crucis dicat The history ascribed to S. Linus Successour to S. Peteâ Hist S. Petri Petri ascript S. Lino testifieth that Sainct Peter standing by the Crossâ wonderfully commended and honoured it for the misteries thereof defending vs representing ouâ redemption vnto vs vsed in the sacred misteries driuing away the poison of the serpent S. Ignatius Ignat. epist ad Philippen Vincent specul l. 10. vit S. Andreae per Presbyter Diacon Achaiae Breuia Rom. in festo S. Andr. Breu. Sarisbur ibid. Author l. de duplici Mart. inter opera S. Cypriani Metaphr in S. Andrea S. Iuo Carnat serm de Sacram. ser 4. Remig. Antisiod in psal 21. 4. Bern. ser de S. Andr. Lanfran cont Berengar Miss S Chrysost SS Petri Iacobi Marci Dionil Areop Eccl. Hierarch c. 2. c. 5. part 2. part 3. saith it is a Trophy or signe of victory against the deuill he trembleth when he seeth it and feareth when he heareth of it Trophaeum est contraipsius potentiam quod vbi viderit horret audiens timet The history of Sainct Andrew that greate Apostle written by the Cleargy of Achaia where he suffered martyrdome then present or liuing and both confirmed by many other old writers and receaued by the Churches authority is wonderfull for his worshipping of the Image of the Crosse Adductus Andreas ad locum martyrij cum Crucem vidisset longe exclamare caepit ô bona Crâââ quae decorem ex membris Domini suscepisti diu desiderata sollicitè amata sine intercessione quaesita aliquando cupienti animo praeparata accipe me ab hominibus redde me magistro meo And he is accompted first composer of the Masse now called S. Chrysostomes Masse wherein the signe of the Crosse is vsed with greate honour So it is diuers times in the Masses of S. Peter S. Iames S. Marke and others S. Denis the Areopagite witnesseth it was honorably vsed in the holy mysteries Sacraments and ceremonies of the Church in this age Pontifex trino Crucis sanctae signaculo vnctionem inchoat Cuilibet ipsorum à benedicente Pontifice Crucis imprimitur signum Signi vitalis impressio omnium simul carnalium desideriorum vacationem vitamque ad Dei imitationâm effictam signat Prochorus and others write âhat S. Iohn the Apostle did diuers miracles with this holy signe Sanctae Crucissignaculo muniuit Sanctae Prochorus in S. Ioa. c. 3. c. 31. Petr. Maffaeus in S. Thoma epist Indic Gulielm Eisengren cent 1. part 5. dist 7. Gul. Eiseng supr fol. 93. 130. 138. 139. 142. 143. 144 147. 149. 149 150. 153. 157. 163. 163. 167. 168. Authour Cosmogr discript gent. Edw. Grymston Booke of Estates p. 261. Tradit de S. Cruce Guliel Eisengr cent 1. dist 1. f. 42. The first Christian Britans of this profession Girald CaÌbr descr Cambr. cap. 18. Crucis signo dixit infirmo in nomine Domini nostri Iesâ Christi surge vade in domuni tuam sanus ãâã surrexit aeger sanus The like is written of S. Thomas the Apostle and there still remaineth to this day from his time an Image of the Crosse engraued in stone vpon a tombe where he preached among the Indians The recitall of others in this age committed to writing by credible Authours would be longe and tedious in so manifest a truth Gulielmus Eisengrenius in his fift CeÌtenary hath gathered many there to be seene This holy vse and custome was transported euen in this time by all humane Iudgment euen into the new world as some call America for both Catholike and Protestant Authours and eye witnessing trauaylers assure thus In Acuzamil an Ilande neare vnto Iucatan they founde a Crosse two fadoms high to which they of the contry had recourse as to acclestiall and diuine thinge Which must needs be erected by Christians there in this primatiue time this being a plaine and geometricall Image and paterne of the Crosse of Christ by tradition fifteene foote longe Crux sancta quindecim erat longa pedes And to come home to our Britans here their auncient learned Bishops and Antiquaries assure vs that from their first conuersion they vsed deuoute reuerence and gaue farre greater honour to the Image and signe of the crosse and such representatiue holy signes then any other nation Christian did Cruci deuotam reuerântiam exhibere longeque magis quam vllam gentem honorem deferre videmus And wee finde in the
preserued to posterity and how briefe they are It is rather to be wondred that they should cite and allow so many of those books of the old testament and parts of them so often aâ Eleuther ep ad Lucium Reg. Rritan apud Gal. Lambrrt l de leg S. Eduardi Stowe hist fore tom 1. Godwin CoÌuers of Brit. Hollinsh hist of Eng. Speed Theat of Bit. Matth. park antiq Britan. Matth. park antiq Brit. p. 69. Io. Gosc hist Eccl Dauid poiuel in Annot. in l. 2. c. 1. Girald CaÌbr Iâiner CaÌbr Bal. l. 1. Script Brit. cent 1. in August Rom. l. 2. de Act. Pontif Rom. in Greg. 1. they doe then that they should omit any And although wee doe not finde any Antiquity of Britaine which in this age entreateth of such things yet the most auncient which our Protestants will graunte vnto vs beinge the Epistle oâ Pope Eleutherius to Kinge Lucius wee finde there in that he makinge mention that Britaine had receaued both the Testaments of holy Scripture although in particular he citeth so few bookes oâ them that out of the new testament he citeth nâ more then onely the 23. chapter of S. Matthew from the old testameÌt but three texts two of them beinge out of the Psalmes 45. 55. the third is thâ booke of wisdome disallowed by these ProtestaÌnâ in this Article but allowed by him and our primatiue Christian Britans of that time and so from ouâ first receauing of holy Scriptures And if I may but write what all our Protestant Antiquaries generally affirme for a constant and vndoubted truth that our Christian Britans did neuer vntill Saincâ Augustines cominge hither change or alter any oâ materiall point in the holy ReligioÌ which they receaued in the Apostles time I must needs auouchâ that those Scriptures of the old testament which Godwyn CoÌuers of Brit. pag. 43. 44. fore pag. 463. edit an 1576. Holinsh. hist of Engl. cap. 21. l. 4. fulke answ to a couÌterf cath pag. 40. harr descript Brit. c. 9 Gild. ep de excid conq Britan. this Article refuseth Were receaued both in Britaine and in other nations as Italy and Rome whence our conuersion came with other contries in that happy Time for Sainct Gildas our most auncient and allowed Historian both in many manuscripts and bookes published by Protestants their warrant for his wisdome Surnamed Sapiens the wise doth very often in one short worke allowe and cite for holy Scriptures diuers of those bookes especially Ecclesiasticus many times and the booke of wisdome vsinge the authority thereof 8. times in one page and lesse And vnto what time persons or place soeuer wee will appeale for Triall wee shall in noe age contry councell or auncient particular writer finde any one person which agreeth with this Protestant Article in the nuÌber bookes of canonicall Scripture It citeth S. Hierome but both hee himselfe and these Protestants Kinge Iames his Protestant Bishops in their publik dispute at Hampton Court with others proue that Conference at Hampton Court pag. 60. Couelag Burges pag. 87. 8. 86. 88. 89. 90. 91. S. Hierome spake onely against the bookes which these Protestants reiect not in his owne opinion but what the Iewes obiected Most of the obiections made against those bookes were the old cauils of the Iewes renewed by S. Hierome in his time who was the first that gaue them that name of Apochryphe which opinion vpon Ruffinus his challendge hee after a sort disclaymed and the rather because a generall offence was taken at his speaches in that kinde They are most true and might haue the reconcilement of other Scriptures If Ruffinus be not deceaued they were approued as parts of the old testament by the Apostles S. Hierome pretendeth that what hee had spoken was not his owne opinion but what the Iewes obiected And for his paines in translating the booke of Iudith which this article reiecteth he giueth this reason because wee reade that the Councell of Nyce did reckon it in the number of holy Scriptures And Sainct Hierome is plaine both for this booke of Iudith and the rest that he did not deny them for first of Iudith hee saith the Nicen Councell which he and all Catholiks euer honored receaued it Hunc librum Synodus Nicaena Hieron Tom. 3. oper praef in Iudith Ruffin inuectit 2. in Hieronym in numero sanctarum Scripturarum legitur computasse And for the other books beinge chardged by Ruffinus to speake in his owne words to be the onely man qui praesumpserit sacras Sancti Spiritus voces diuina volumina temerare Diuino muneri Apostolorum haereditati manus Intulerit Ausus est Instrumentum diuinum quod Apostoli Ecclesijs tradiderunt depositum Sancti Spiritus compilare To haue herein abused the words of the holy Ghost and diuine volumes To haue offered violence to the diuine office and Inheritance of the Apostles And to speake in Protestants Couel sup pag 87. translation to haue robbed the Treasure of the holy Ghost and diuine Instrument which the Apostles deliuered to the Churches Sainct Hierome neuer denieth any of those things for true which Ruffinus spake Ruffin supr of the authority of those books of Scriptures that the Apostles deliuered theÌ for such to the Churches and no learned man euer denied it and that S. Peter at Rome deliuered them to the Church Petrus Romanae Hier. Apol. 2. aduers Ruffin Tom. 4 oper praef in libros Machul Ecclesiae per viginti quatuor annos praefuit Quid ergo decepit Petrus Apostolus Christi Ecclesiam libros ei falsos tradidit But onely denieth that he wrote in his owne but in our Enemies the Iewes opinion non enim quid ipse sentirem sed quid illi contra nos dicere soleant explicaui And writinge to Pope Damasus plainely testifieth that he ioyned with the Catholike Church in this busines nouum vetus testamentum recipimus in eo librorum numero quem sanctae Catholicae Ecclesiae tradit authoritas And Feild l. 4. of the Church cap. 23. pag. 245. Act. 6. Gloss ordin Lyra. in eund locum our Protestants from Antiquities acknowledge thus The Iewes at the cominge of Christ were of two sorts some named Hebrews commorant at Hierusalem and in the holy land properly named Hebrewes others named Hellenist that is Iewes of dispersion mingled with the Greeks these had written certaine bookes in Greeke which they made vse of together with other parts of the old Testament which they had of the translation of the Septuagint But the Hebrews receaued onely the 22. bookes before mentioned Hence it came that the Iewes deliuered a double Canon of the Scripture to the Christian Churches And in this second Canon of the Iewes as these men write were those bookes of the old Testament which this article denieth And whereas some Protestants would excuse this Article by some old Authorities of Melito Sardensis Origen the
Luther Iohn Caluine Thomas Crâmar or whosoeuer in any time or place aâ preacher of the coÌtrary truth as Protestants woâ haue it yet this man being but one could not malâ a congregation of faithfull men which must neâ be a number nor preach the pure word of God â ââongregation of faithfull men nor duely minister â the Sainaments according to Christs ordinance no sâ Protest CoÌf. Helu Gallic Angl. Scotic Belg. PolonuÌ Argent Augustan Saxonic wittemb Palatin Bohemich Parliament Henric. 8. Edw 6 Eliz. Can Comm. bookes Iniunct CanoÌs faithfull men or congregation yet being to preaâ and minister them vnto which is a generall aâ vnanswearable demonstration by this Protesâ article it selfe that the Church could neuer so ânerally erre nor their new pretended congregatâ be any part or parcell of the true Church Whâ is also manifest by their fourteene fifteene or mâ seuerall Protestant confessions and pretended âgregations euery on of them different from otâ and with it selfe also as here in England the â Church of Kinge Henry VIII King Edââ Queene Elizabeth King Iames and King âharles at open warrs with themselues both in âctrine and Sacraments as their seuerall approued âwes Parlaments proclamations Synods Caâns Iniunctions Litanies communion bookes âthorized Orders of prayer conferences and deâees are too great witnesses And to quench the âey malice of the ProtestaÌts against the Church of âome our Mother Church as lately King Iames âed it they saying in this article the Church â Rome hath erred in matters of faith The Apoâlike men which liued this age will teach the ântrary First whereas all agree that Sainct Peter was Biâop liued and died there Sainct Dionisius the Aâopagite saith hee was the most auncient and âeifest head of diuines Petrus maximum antiquissiâmque Dionis Areopag l. de diu nom cap. 3. Eccles Hierarch c. 9. Ignat. ep ad Rom. in âitul Theologorum columen And testifieth plaineâ that without doubt he was Prince or cheifest of âe Apostles Ipse discipulorum facile princeps Sainct Ignatius proueth the Roman Church âs the sanctified and ruling Church Ecclesia sanâficata quae praesidet in loco Regionis Romanorum That was the Church which was sanctified ilâminated by the will of God who created all âings which belong to the faith loue of Christ âsus God our Sauiour the Church worthy of âod most decent to be blessed praysed worthy â be obtained most chast and of excellent charity âioying the name of Christ and his father and reâenished with the holy Ghost Ecclesia sanctificata â illuminata per voluntatem Dei qui omnia creauit âae pertinent ad fidem charitatem Iesu Christi Deo âgna decentissima beatificanda laudanda digna quae quis potiatur castissima eximiae charitatis Chrâ patris nomine fruens spirituque plena And plaiâly of the Christians of Rome that they vâ ioined in body and soule to all the commaunâments of Christs and replenished with all graâ Spiritu corpore coniunctos omnibus mandatis Iâ Christi repletos omni gratia Dei absque haesitatione repugnatos ab omni alieno colore Without all doâting freed from all errour Sainct Clement is âânesse Clem. Rom. epist 1. that Sainct Peter was made the foundatâ of the Church Simon Petrus veraefidei merito âtegrae praecicationis obtentu fundamentum esse Ecclâ definitus est And was cheifest ruler among the âpostles Nec inter ipsos Apostolos par institutio fâsed vnus omnibus praefuit And calleth him the âther Clem. Rom. epist 2. of all the Apostles and that he receaued tâ keyes of the Kingdome of heauen Beatum Petrâ Apostoluni omnium Apostolorum patrem qui clâ regni caelestis accepit And relating how Sainct Peâ a litle before his constituting him his successourâ the presence of the whole Church in auribus toâ Ecclesiae committed his chaire and Apostolike supreâ power vnto him alone as it was by Christ commâcated and giuen vnto him In auribus totius Eccleâ haec protulit verba Clementem hunc Episcopum vââ ordino cui soli meae praedicationis doctrinae câââdram trado Ipsi trado à Domino mihi traditam potesâtem ligandi soluendi vt de omnibus quibuscââ que decreuerit in terris hoc decretum sit in coelis And this is not denied by our Protestant Anâquaries Robert Barnes lib. de vit Pontif. Rom. ââ Clement 1. but affirmed from the same authoritâ Clemens Romanus à Petro apprehens â manu institââ est Romanus Pontifex si Epistolis Clementis credendâ est Acknowledging those epistles to be the worâ â Sainct Clement which so testifie In which and âers other bookes he giueth lawes for the whole âhurch which he himselfe sufficiently often witâsseth writing and sending his decrees to be kept âd obserued to and by all Bishops Preists all âergy men and all Princes greater or lesse and ânerally vnto all beleeuers Clemens vrbis Romae Clem. epist 3. de offic Sacerd Clericor âiscopus omnibus Coepiscopis Presbyteris Diaconis â reliquis Clericis cunctis Principibus maioribus ânoribusuè omnibus generaliter fidelibus This epiâe traÌslated by Ruffinus is intituled of the office âd duty of Priests Clergie men de officio Sacerdotis Clericorum for the whole Church of Christ The âe commaunde and generall authority of his Sea âpostolike he hath in diuers other bookes Sainct Anaclet epist 1. 2. 3. âacletus also is so cleare for this primacy and inâlibility of the Church of Rome that our Proteânts confesse it thus as plainely To proue that the Ormer pict Pap. p. 78. Robert Bern. l. de vit pont Rom. in Anacleto âurch of Rome hath the preeminence ouer all Churches âeadgeth math 16. vers 18. vpon this rocke will I âlde my Church and he expoundeth it thus super âc Petram id est super Ecclesiam Romanam vpon âs rocke that is vpon the Church of Rome will I âld my Church Anacletus writeth that the primacy of the Church of âme ouer all Churches and ouer all Christian people âs graunted by our Lord himselfe because saith he said to Peter liuing at Rome vpon this rocke will I âild my Church Ab ipso Domino primatum Romanae âclesiae super omnes Ecclesias vniuer sumque Chriâani nominis populum concessum esse asseruit quia inâit Petro agenti morieÌti Romae dixit tues Petrus â super hanc petram aedificabo Ecclesiam meam Sainct Euaristus writeth the like calling the Euarist ep 1. Church of Rome the head ââput of Churches âlexander Alex. 1. ep 1. affirmeth that Christ committed thââposing of the greatest causes and busines â Churches to Sainct Peter Prince of the Apâ and to the Apostolike Roman Sea as head of tâ Middleton Papist p. 200. Cui sanctae Apostolicae sedi summarum disposâ causarum omnium negotia Ecclesiarum ab ipsoâ mino tradita sunt quasi