this their next article also is plainely confuted the title thereof is of good workes and the whole article as followeth Albeit that good works which are the fruites of faith and follow after iustification cannot put away our sinnes and endure the sâ—uerity of Gods Iudgment yet are they pleasing acceptable to God in Christ and doe springe out necessarily of a true and liuely faith in so much that by them a â—iuely faith may be as euidently knowne as a tree disâ—erned by the fruite For it is euidently proued before that good workes done in grace doe iustifie by the common doctrine and practise of this Apostolike time or else man could not possibly be iustified at all but notwithstanding the incarnation â—abours and passion of Christ man should still be without iustification and remaine in sinne and vnâ—ustice for all haue agreed that faith alone or onely doth not iustifie then if wee take iustificatioÌ„ away from our holy Christian Sacraments which be good workes and from all other good workes as this article doth and the other before likewise did Christians haue no meanes to be iustified either by good workes or without good workes Petrus concion apud S. Clement l. 6. Recog l. 1. Recogniâ— And besides that which is said already in this matter and reason conuinceth so Sainct Peter the Apostle in his publike sermon and Sainct Clement the Register and publisher thereof doe prouâ— it in his manner confertur meritum homini pâ— bonis gestis sed si ita gerantur sicut Deus iubet Deâ— autem iussit omnem colentem se baptismo consignaâ— And otherwise a man cannot be saued neither iustified for the iust shall be saued ita peruenire poterâ— and salutem aliter verò impossibile est Sic enim nobâ— cum Sacramento verus Propheta testatus est dicenâ— Amen dico vobis nisi quis denuò renatus fuerit ex â—qua non introibit in regna caelorum Est in aquis istâ— misericordiae vis quaedam quae ex initio ferebatur supâ— eos agnoscit eos qui baptizantur sub appellatioâ— triplicis Sacramenti eripuit eos de supplicijs futuriâ— quasi donum quoddam offerens Deo animas per baptisâ—mum consecratas Confugitâ— ad aquas istas solae sâ— enim quae possint vim futuri ignis extinguere Baptismum per omnia necessarius est Iniusto vt peccatorum qâ— gessit in ignorantia remissio concedatur Cum regenertus fueris per aquam ex operibus bonis ostende te in â—militudinem eius qui te genuit patris Agnouisti eniâ— Deum honora patrem honor autem eius est vt ita vâ—uas sicut ipse vult Vult autem ita viuere vt homiâ—dium adulterium nescias odium auaritiam fugias irâ— superbiam iactantiam respuas execreris inuidiâ— caeteraque his similia penitus à te ducas aliena Est sâ— propria quaedam nostrae religionis obseruantia quae â—tam imponitur hominibus quam propriè ab vnoquoqâ— Deum colente causa puritatis expetitur Where wâ— finde that man is iustified by sacramentall othâ— good workes keeping Gods coÌ„maundemts auoâ—ding all mortall sinne and embracing vertue aâ— this obligation is imposed vpon all Christians aâ— by them to be effected and performed and withoâ— such perfermance they are not iustified And Christ will giue to euery one according as Clem. l. 6. const Apost c. 30. they haue deserued or merited Mortuos est excitaturus mundo finem impositurus vnicuique pro meritis tributurus Sainct Denis the Areopagite besides that which he hath testified before proueth the different degrees of glory in heauen some more glorious then others as the Scriptures are plentifull in the same because the good workes and merits of some in this life are greater and more then others Ostendit Dionysius Areop Eccles Hierarch c. 3. cunctos in regeneratione illas consequuturos sortes ad quas hîc vitam propriam direxerunt puta si deiformem quis hic sanctissimam egerit vitam quantum viro possibile est Deum imitari diuina in seculo futuro beata donabitur requiâ— Sin autem summa illa deformi vita inferiorem egerit sactam tamen conformia iste recipient sacra praemia And by this their 14. Article intituled of workes of supererogation is also confuted their next and 13. Article stiled of workes before Iustification being rather a question in naturall or morall Philosophy then Theologicall and to be handled in Christian Religion and so more fit to be omitted then handled in this treatise of religious Controuersies though it be not wholy sounde in Philosophicall proceedings That the 14. Article is already condemned will be plaine by the recitall of it in these words voluntarie workes besides ouer and aboue Gods commaundement which they call workes of supererogation cannot be taught without arrogancy impiety This is euidently contradicted and condemned by Sainct Denis Sainct Clement and Sainct Ignatius before prouinge different degrees of glory in heauen answearing the diuersities of mens merits on earth assuring that they which haue not liueâ— in such perfection as others haue and they alsâ— might haue done yet keeping the precepts anâ— doing things commaunded shall be saued and sâ— are iustified though they haue not wrought suâ— workes of counsaile onely and perfection as many more holy haue done and therefore are rewardeâ— with greater ioyes and honour as both the Scriptures Apostolike Fathers of this age are plaine iâ— many places And the pretended reason which theâ— onely yeeld in this article in maintenance of theâ— errour is both ridiculous and hereticall being this for by them men doe declare that they not onely rendâ— vnto God as much as they are bound to doe but that they doe more for his sake then of bound duty is required whereas Christ saith plainely when you haue done â— that are commaunded to you say wee be vnprofitablâ— seruants This first is ridiculous and proueth nothing tâ— the question of workes of perfection not commaunded and their eminent and singular rewarâ— but onely of the commaundements and things oâ— duty which Catholiks say more then Protestantâ— ordinarily doe are to be done and performed vnder paine of eternall damnation It contradicteth their owne doctrine which vsually graunteth there arâ— both precepts and counsailes in Scripture as oâ— voluntary pouerty chastity obedience and such others which no sect of Protestants performeth and yet they speake much of their Iustification oâ— righteousnesse in this life and saluation after That it is hereticall and condemned the old Apostolici heretiks some Pelagians and others and their condemnation for it will witnesse from the beginning â—s both Sainct Ireneus Sainct Epiphanius Sainct Epiph. heres 61. Augustin haeres 40. â—ugustine with such renowned writers and our â—rotestants themselues doe proue Apostoli affirmaâ—abant non posse saluari eos qui non viuâ—rent in caeliâ—atu ac paupertate more Apostolorum The heretiks called Apostoliks did affirme that
defence of Perk. pa. 67. 68. 65 88. 90. Couel def of Hooker p. 35. â— man to make choyce of life wee acknowledge that the â—ult is in euery maÌ„ that is not saued Wee say with Auâ—n both in words meaning that true Religion neither â—nies free will either to a good or badd life As S. Berâ—ard saith there is a threefold freedome from necessity â—om sinne from misery The first of nature the seconde â— grace the third of glory In the first from the bondage â— coaction the will is free in its owne nature and hath â—wer ouer it selfe That freedome by which the will of â—an is named free is the first And thereof wee dare say â—at the wicked want not the freedome of will Thus they write publish and approue with their â—uthority to be the doctrine and allowed opinion â—f English Protestants in this matter Our primaâ—ue Christian Britans of this first age could neither â—earne of their first Apostles and Fathers in Christ â—or professe any other doctrine or opinion in this â—oint for Sainct Peter being the first founder of â—heir Church and faith could deliuer no other in â—his matter to them then he had taught at Anâ—ioch and Rome and recommended to his two â—lorious Successors S. Ignatius and S. Clement in â—hose two highest Apostolike Sees And Sainct Clement either preached here in Britaine or as he expressely deliuereth by chaâ— Clem. Rom. epist 1. giuen and committed to him by Sainct Peter â— send learned Bishops into all these westerne pâ— where Sainct Peter had not ordained such befâ— And for Sainct Ioseph of Aramathia and his hâ— company who made free choyce and election â— the loue of Christ to forsake contry kindred â— all temporall goods and trauayle so many thâ—sands of myles into the end of the knowne woâ— to liue and dye there in such austerity and Sâ—ctity of life as they practized lyuing here they mâ— of necessity be professours as they were renowâ— Examplars in this businesse And that the Britâ— Tertul. l. de anima c 20. 21. l. 2. aduers Murc c. 5. 6. 8. de epiph ortat de constit cap. 2. then generally that were conuerted so professâ— with the whole Christian world Tertullian an â—deniable teacher of this doctrine in many places â—stifieth of it as of others before that all Apostoliâ— Churches Europe Asie and Afrike agreed theâ— in And it so continued euer in Britaine in suâ— manner that afterwards Pelagius the heretike â—tolled it to much and was therefore both by Bâ—tans and all other Catholiks condemned and dâ— tested for an heretike for so enabling it without â—sistance of grace All writers Catholike and Prâ—testants thus agreeing THE FOVRTH CHAPTER The 11. Article of the Iustification of man exâ—mined and condemned by the Apostolike Fathers of this first age THEIR next 11. Article is intituled of the iâ—stification of man and expressed in these words â—e are accompted righteous before God onely for the â—rit of our Lord and Sauiour Iesus Christ by faith â—d not for our owne workes or deseruings Wherefore â—at wee are iustified by faith onely is a most whole some â—ctrine and very full of comfort as more largely is exâ—ssed in the homily of Iustification This is the whole article and the doctrine thereâ— that wee are iustified by faith onely is before â—ndemned by Sainct Ignatius and the Apostolike S. Ignatius epist ad Ephes â—ctrine of this first age affirming that faith is â—ely the beginninge of mans perfection or iustice â—d charity doth perfect it without which a man â— not iustified Principium vitae fides finis eius chaâ—as haec autem duo quoties in vnum coeunt Dei hoâ—nem perficiunt He saith also that sinnes be taken way by almes and faith and not by faith onely â— this article speakes Eleemosina fide expiantur â—ccata And though a man be otherwise faithfull Ignat. epist ad Heron. â—steth liueth in virginity worketh wonders and â—ophecieth yet if he keepe not the constitutions â—f the Church he is to be esteemed as a wolfe â—mong sheepe Quicunque dixerit quippiam praeter ca â—uae constituta sunt tametsi fide dignus sit quamuis â—iunat quaÌ„uis in virginitate degat quamuis signaedat â—uamuis prophetet pro lupo illum habeas qui sub ouina â—elle exitium pestemque adfert ouibus All men agree â—ainct Ignatius was a true beleeuer yet writing to Ignat. epist ad Philadelp â—he Philadelphians he confesseth he was not thereâ—y sure of his saluation as Protestants say they are â—ut desired to be perfected by their prayers In Doâ—ino Iesu vinctus necdum perfectus sum sed precatio vestra ad Deum me perficiet vt id consequar ad quod vocatus sum He professeth that he beleeued in Christ as he ought to doe yet desired to be iustified by others prayers Iesus mihi pro Archiuis est qâ— nolle audire manifesta pernicies est Illibatum mihi â— archiuuÌ„ crux eius mors resurrectio eius fiâ— horum per quae cupio iustificari precationibus vestris True it is Sainct Ignatius citeth and approuâ— that saying of scripture Iustus ex fide viuit the iâ— man liueth by faith which the Protestants makeâ— a ground of their errour in this question but he â—ueth not that prerogatiue vnto it which they doâ— either to iustifie onely or at all but to be necessaâ— to iustification as all true Catholiks coÌ„fesse thâ— no man can be iustified without it neither doth â— meane the Protestants pretended presumptioâ— faith or such as is singular to any sect but the coâ—mon faith of the vniuersall Church of God yâ— in the same place ascribeth iustificatioÌ„ to constanâ— in goodnesse doing and suffering for the loue â— God and louinge him aboue our selues and aâ— other things Nihili pendo supplicia haec neque taâ— facio vitam meam vt eamplus amem quam Dominuâ— Quare paratum me offero igni feris gladijs cruci duâ— Epist ad Tarsenses modo ChristuÌ„ videam Saluatorem Deum meum qâ— propter me mortuus est obsâ—cro vos ego vinctus Chrâ—sti state in fide este constantes quia iustus ex fide viâ—â— estote immobiles quia Dominus habitare facit vnâ—â— moris in Domino That faith where there is but one preachinâ— thereof one Church founded by the Apostles in aâ— the world where the professours liue in one vnity haue one altare one sacrifice vna praedicatio vâ—na fides vnum baptisma vna Ecclesia quaâ— Epist ad Philadelph suis sudoribus laboribus fundarunt Sancti Apostoâ— Ã finibus terrae vsque ad fines in sanguine Christi vâ— oportet vt populum peculiarem gentem Sanctam omâ—ia perficere concordibus animis in Christo. Vna est caro â—omini nostri Iesu Christi vnus illius sanguis vnum â—tare omni Ecclesiae And yet the true vniuersall and â—atholike faith which all Protestants and partiâ—lar
the dead reueâ—nced the signe of the crosse other holy Images â—d sacred Reliks said or heard Masse and praâ—ized other Christian rites and duties which proâ—stants deny to be contained in or proued by â—cripture Tertullian lyuing and writing as many testifie â—en Protestants before Pope Eleutherius time Tertull. l. de praescription Magdeburg Centuâ— 3. col 34. c. 4. col 240. 241. Sutcl subu p. 4. Whitg def Respon pag. 96. â—d witnessing Britayne had in his dayes receaued â—e faith of Christ euen in those parts thereof wheâ—er the Pagan Romans could neuer come loca â—omanis inaccessa speaketh of the traditions before â—membred as both his owne works Catholiks â—d Protestants proue in these words Tertullianus â— genere de doctrina suae aetatis inquit eam consentire cum Ecclesijs Apostolicis eamque consensum câ— cordiam communem esse omniuÌ„ Ecclesiarum in Europâ— in Asia in Africatestatur That this the doctrine his time did agree with all Apostolike Churches thaâ— was the common consent and concordance of all â— Churches in Europe in Asia in Afrike And thouâ— wee assigne a somewhat later time to Tertullian others doe in the later end of the second age â— when he so confidently and generally assignâ— this common consent of all Churches of Britaiâ— Fraunce Spaine Italy all Europe Asia and Afriâ— in these holy Christian doctrines thus impugned Protestants hauing therein the consent of all Aâ—stolik Churches wee must needs say whether tâ— were receaued and professed from Scriptures Traditions being longe before any generall Coâ—cels kept by the generall confessed rule of the â—thers and Protestants before they must needâ— deliuered by authority of the Apostles non â— authoritate Apostolica traditum certissimè crediturâ— And the first receauing of the holy Scriptureâ— Britayne which wee finde in Antiquities was in â— time of Pope Eleutherius and from the Churcâ— Rome the same Catalogue of Scriptures it tâ— vsed and still vseth as wee finde in the epistlâ— Eleuth Pap. epist ad Lucium Regem Britan. Godwin CoÌ„uers of Brit. in epist Eleuther Stow. hist Romans that holy Pope to Kinge Lucius suscepistis nâ— miseratione diuina in Regno Britaniae legem fiâ— Christi Habetis penes vos in Regno vtramque pagiâ— You haue there in your Kingdome both testamentâ— our Protestants translate it or both parts of Scripturâ— THE THIRD CHAPTER The 7. 8. 9. 10. Articles examined and wherein they differ from the present Romane Church condemned by this first Apostolike age HAVING thus absolutely and at large confuted and ouerthrowne by the Apostolike â—ge the last Article the erroneous ground of all â—rotestant Religion wee may be more breife in â—he rest being all at the least generally confuted â—nd ouerthrowne in their false foundation so deâ—royed And vntill wee come to their 11. Article â—tituled of the Iustification of man It may be queâ—ioned whether any of them doth in common and â—robable construction and meaninge oppose the â—oman Church or no. And for the two next the 7. â—nd 8. Articles it is most certaine and euident the â—rst of them being intituled of the old testament only â—acheth The old Testament is not contrary to the new â—nd the other stiled of the three Creeds is in tâ—e â—me condition onely affirming The three Creedes â—icene Creede Athanasius Creede and tâ—â—â—â—hich is â—mmonly called the Apostles Creede ought throughly â— be receaued and beleeued But the reason hereof â—hich thus they yeeld for they may be proued by most â—rtaine warrantes of holy Scripture is both before â—onfuted very friuolous for neither is the Scripâ—re the compleate Rule of Religion neither was â—e Scriptures of the new testament written when â—e Apostles deliuered their Creede to the Church â—or the Scriptures agreed vpon vntill after both â—e Creedes of the Nicene Councell and Sainct Athanasius were generally receaued and professâ— by all Catholiks as is already made manifest eueâ— by Protestants themselues aswell as other Authoâ— of more worthy credit The next Article is intâ—tuled of Originall or birth sinne And was expresseâ— concluded by them against the Pelagians denyiâ— originall sinne in man as they expouÌ„d themseluâ— naming the Pelagians and their heresie there wiâ— a confutation of it in their proceedings holdiâ— that Originall sinne in those that be not baptizeâ— deserueth Gods wrath and damnation Yet in the lâ— and concluding words of the Article their phraâ— of speach hath perhaps giuen occasion to some pâ—ritane Nouelists to thinke they held as these mâ— Caluin and such doe that concupiscence withoâ— assent is sinne The words be Although there is â— Artic. 9. supr condâ—mnation for them that beleeue and are baptizâ— yet the Apostle doth confesse that concupiscence lâ— Thomas Rogers in Articul 9. Confes Helu 2. c 9. Saxon. ar 2. 20. hath of it selfe the nature of sinne A Puritane glosser vpon this place saith Conâ—piscence euen in the regenerate is sinnâ— Among foâ—tâ—ene Protestant Confessions he citeth but two fâ— his opinion by his owne exposition And so seauâ— to one by his owne argument of Protestant authâ—rity he is deceaued And the Puritan Heluetian â—sembly Protest Engl. Art art 10. Caluin lib. 1. Instit c. 5. l. 2 c. 2. 3. a. lib. l 3. c. 3. Ant Wotton against D. Bish pa. 112. ruled by Caluine holdeth this besides tâ— other errour which our English Protestants deâ— in ther next article that man hath not free will â— doe well or fly sinne And he plainely confesseâ— that all the primatiue Fathers sufficient for tâ— purpose are against him holding concupiscenâ— without assent to be no sinne Omnium sententâ—â— So do our English Puritans also which hold thâ— errour acknowledge and it is apparant euen â— â—e words of this article before related that the Enâ—ish Protestants doe no otherwise terme coÌ„cupisâ—nce sinne then materially as the Apostle doth â—hose onely authority they vse in that matter and â—ot properly and formally as sinne is truely and â— right sense vsed and taken hauing liberty and â—nsent of minde annexed vnto it otherwise Inâ—nts Ideots frantike madde men without iudgâ—ent and men sleepinge doinge the materiall part â— things sinfull should also sinne or if the flesh of â— selfe the vegetatiue or sensitiue power abstraâ—ing from reason could sinne creatures onely haâ—ng beeing vegetation and sense might and should â—nne equally as those that be reasonable Beasts â—shes fowles plants herbes and trees would be â—oth capable and guilty of sinne And our English Protestants in their commuâ—on booke of as greate credit and approued by as â—reate authority with them and their Religion as â—ese articles acknowledge that the baptized are deade Communion Booke Titul ministrat of publike Baptisme And Catechisme â— sinne And the whole body of sinne is vtterly aboliâ—ed in them They promise and vowe to for sake the â—uill and all his workes the carnall desires of the flesh â—d not to followe and be ledde by them obediently to â—epe Gods commaundements
sectaries doe want though it is so necessary â— saluation that no King Prince Prelate Potenâ—te or whosoeuer can be iustified and saued withâ—ut it yet of it selfe without hope charity and loue â—f God and our neighbour which bringeth all â—ood vnto vs and the keeping of Gods commaunâ—ements such faith neither saueth nor iustifieth â—emo erret nisi crediderit Iesum Christum in carne â—nuersatum crucem illius confessus fuerit pasâ—nem Epistol ad Smyrnen sanguinem quem effudit pro mundi salute â—n assequetur vitam aeternam siue Rex fuerit siue Saâ—dos siue princeps siue priuatus homo siue Dominus â—e seruus siue vir siue foemina Qui capit capiat qui â—dit audiat Locus dignitas diuitiae neminem efferant â—obilitas paupertas neminem deijciant Totum â—mque praecipuum est fides in Deum spes in â—ristum fruitio eorum quae expectamus bonorum â—aritas in Deum proximum Diliges enim Domiâ—m Deum tuum extoto corde tuo proximum tuum â—ut teipsum Et Dominus inquit haec est vita aeterna â— cognoscant te solum verum Deum quem misisti â—um Christum Et mandatum nouum do vobis vt diâ—atis vos mutuo In his duobus mandatis pendet tota â— Prophetae Sainct Clement teacheth the same â—ctrine assuring vs that Christ was so farre from â—ching that man is to be iustified onely by faith â—he lawe of the ghospell that he tyeth vs to more â—ct lawes and commaundements then vnder the â—e of Moyses Qui tunc homicidium interdixit nunc â—am iram tâ—nere concitatam qui tunc adulterium nunc prauam quoque cupiditatem lâ—gem naturalâ—m â—sustulit Clem. Rom. l. 6. constit Apost cap. 23. sed confirmauit Qui dixit diliges proxiâ— tuum idem in Euangelio ait renouandi gratia maâ—tum nouum do vobis vt diligatis inuicâ—m And â—ching the way and meanes how wee should â— made friends with God and so be iustified heâ—leth vs that this friendship is to be procured by â—uing well and obaying his will which is the laâ— all liuing men vt tendamus ad amicitiam Conditâ—amicitia Clem. Rom. l. 1. recognit autem efficitur benè viuendo volâ—â— eius obediendo quae voluntas omnium viuentium â— est The like hath Sainct Martiall vtterly condâ—ning 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 nihâ—â— 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 â—cording to his worthinesse or deseruing Probè◠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 dâ—â—ings and merits Diuinus Antistes interpres diuiâ—orum iudiciorum didicit à scriptis quae diuinitùs proâ—ita sunt clarissimam diuinamque vitam pro dignitate â—c 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 â—eneus Eusebius and others cite and approue doth â—istinguish faith and iustice in Christians and â—heweth that holy men that are saued obtayned â—lory by such distinct iustice and sufferings for Christ Hi omnes qui non in vacuum cucurrerunt sed in â—de iustitia ad debitum sibi locum cum Domino â—ui compassi sunt abierunt And this glory was â—ue vnto them for such iustice and sufferings Sainct Iustine in his publike Apologie for all Iustin Apol. 2 pro Christianis ad Anâ—on Pium Imper. post med Christians to the Emperour protesteth that all â—ood Christians euer from the beginning so held â—ued and practised that men were punished or reâ—arded according to the worth and dignity of their â—eeds and the Prophets before the Apostles so â—aught Hoc etiam explicamus nos supplicia poenas â—tque praemia pro dignitate actionum redditum iri à â—rophetis didicisse idque vere enuntiamus That this article of Catholike Religion was proâ—essed and practiezed here also it is euident being â—he vniuersall doctrine and profession of the whole Catholike Church as before appeareth And for â—hat this Kingdome being so remote a nation â—rom Hierusalem Rome Antioch and other cheife â—laces where Christian Religion then most floriâ—hed and those glories of the world whose authoâ—ities I haue cited and such others as then florished â—ust needs receaue their faith from them and â—hence and be of the same minde and opinion with â—hem 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 â—romathia who buried Christ and his holy compâ—nions 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 fâ—stings and prayers so seruing God the blessâ— Virgin Mary with other Saincts and Angels Vâ—gilijs Ieiunijs orationibus vacantes Deo Beâ— Virgini deuota exhibentâ—s 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
onely offered but vpon occasion kept and reserued there for that is properly sedes a seate on which a thing is seated and sometime permanent longer then the short space betwene consecration and communion at Masse We finde in the second councell of Tours where were our Bishops of little Britayne receauing both norme and Christian Religion from hence that Order was therein taken for the reuerent keeping Concil Turouen 2. c. 3. this blessed Sacrament in one Kinde and so to be ministred Vt Corpus Christi non in armario sed sub Crucis titulo componatur Gregorius Turonensis confirmeth Gregor Turon l. de vit patrum cap. 3. l. 1. de glor patr cap. 86. that custome with that people and exemplifieth how the holie Bishop S. Gallus three dayes before his death did communicate all the people in this one Kinde Sciens S. Gallus reuelante Domino sepost triduum migraturum conuocat populum omnibus confracto pane communionem sancta ac pia voluntate largitur The like he hath in other places We read this vse and custome in the life and in the time of S. Patrik and among others that so communicated one named Echen and a King did so receaue Accepto Corpore Christi migrauit ad Dominum Neuer any order of Religion in the Church of Christ especially in this westerne part of the world was more renowned then our old brittish I rish and Scottish monkes not onely among the Brittons Saxons in Ireland Scotland Norway Island but in Fraunce Germany and Italy itselfe and none more Religious towards this Sacrament then they yet by their Rule and vowe they were forbidden to drinke wine as we finde exemplified by approued Antiquaries in one of their cheifest monasteries that of Lindisfarne the Nurse of so many Saincts where King and Saint Ceolnuph entering into Religion about the yeare 733. licence was giuen to that Monastery to drinke wyne or ale they neuer drunke any before none but milke or water Hoc Rege iam monacho facto efficiente data est Lindisfarnensis Roger. Houeden Annal. parte priore Mat. Westm An. 733 continuator Bed l. 1. cap. 9. Ecclesiae monachis licentia bibendi vinum vel ceruisiam antea enim non nisi lac velaquam bibere solebant secundum antiquam traditionem Sancti Aidani primi eiusdem Ecclesiae Antistitis monachorum qui cum illo de Scotia venerunt These holy men could neuer drinke the cuppe of Caluyns and our parlaments Protestants communion but being made Preists and at Masse transubstantiating wine into Christs bloode to receaue this at that time was neuer denyed vnto them And this custome of communicating onely in one Kinde among our primatiue Christian Britans Scots and Irish was so farr from being an offence and against Christs ordinance that as their auncient learned brittish Bishop testifieth it was miraculously approued by him For a Church of S. Michael the Archangel in an Iland there was euery day in the hollownes of a stone neare the Church so much wyne miraculously prouided as would serue all the Preists at Masse that celebrated there Yet no prouision for any communicants spoken of In australi Momonia Girald Cambr. Topographiae Hibech c. 9. circa partes Corcagiae est Insulaquaedam Ecclesiam continens Sancti Michaelis antiquae nimis autheÌ„ticae religionis vbi lapis quidamest extra ostium Ecclesiae a dexteris in cuius superiori partis concauitate quotidie mane permerita Sanctorum illius loci tantum vini reperitur quantum ad missarum solemnia iuxta numerum Sacerdotum qui ibi eodem die celebraturi fuerint conuenienter sufficere possit The reason of this is not onely deliuered by Rabbi Câ—hanna ad cap. 49 genes Catholike Christians but the Rabbines before Christ also taught that whole Christ bodie and blood is in either forme and so wholly receaued in one onely Kinde as in both In Sacrisicio quod fiet expane non obstante quòd album sit velut lac conuertetur substantia in substantiam corporis Messiae eritque in ipso sacrificio substantia sangùinis Messiae Erunt item in sacrificio vini sanguis caro Messiae eadem erunt in pane quoniam Corpus Messiae non potest diuidi idque ratio postulat Nam si earo sanguis diuisa essent Distinguerentur ab inuicem Corpus â—â—â—em Messia non potest diuidi sicut scriptum est Exodi 12. Et substantiam non confringetis in eo Praeterea caro sine sanguine e conuerso sunt res mortuae Corpus verò Messiae post resurrectionem quia glorificatuâ— erit semper viuet THE XXIII CHAPTER The 31. Article being intituled of the one oblation of Christ finished vpon the crosse thus examined and condemned THE next their 31. article being intituled of the one oblation of Christ finished vpon the crosse is this The offering of Christ once made is the perfect redemption propitiation and satisfaction for all the sinnes of the whole worlde both originall and actuall and there is noe other satisfaction for sinne but that alone Wherefore the sacrifices of Masses in the which it was commonly saide that the preists did offer Christ for the quicke and the the dead to haue remission of payne or guilt were blasphemous fables and dangerous deceites Hitherto this Protestant article The first part being takeÌ„ in that sense the words doe giue making Christs oblation of himselfe vpon the Crosse the perfect redemption propitiation satisfaction for all the sinnes of the world originall and actuall doth euacuate and take away the necessity of any Christian act internall or externall faith hope charity repentance Sacraments and whatsoeuer confessed by all to be necessary to saluation Protest artic supr artic 9 art 11. 16 2â— 27. euen by these men themselues before in diuers articles as that of originall sinne that of faith that of good workes those of sinne after baptisme of SacrameÌ„ts in generall of Baptisme of the Lords Supper and others And it blasphemously contendeth that all Infidels Turkes Tartars Iewes Pagans and whatsoeuer misbeleeuers and notorious sinners shall be saued by this meanes and haue as true and certaine Title to Saluation as the most Catholike holy and religious Christians haue for all sinnes of the world originall and actuall being thus as this article saith perfectly redeemed propitiated and satisfied for no sinne of heresie Infidelity or any wickednesse is excluded but hath thereby as the words of this article be perfect redemption propitiation and satisfaction and consequently eternall saluation neyther shall the deuills themselues by this article be damned but saued also for their sinnes which they haue committed and all they shall or can committ are comprehended within this generall protestant circle and compasse of all the sinnes of the whole world both originall and actuall All lawes orders decrees rules gouernement and principality are needlesse all are sure to be saued without them and the most wicked wretch as secure