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.
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
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
of Sainct Peter Sainct Paul and the rest of the Apostles written vnto such places and persons as had before beleeued and receaued the Religion of Christ as is in euery of them plainely expressed And yet as is shewed before diuers of these were doubted of and not generally receaued for holy Scripture vntill 300. yeares after they were writteÌ The not receauers or doubters of them being faithâull true Christians in all points S. Matthew the âirst of the Euangelists which wrote writinge for âhe conuerted Iewes in Hebrew could not thereby ârofit any but Hebrews And yet Sainct Ireneus Irenaeus lib. 3. aduer haereses cap. 1. Hieron catal Script Eccl. in S. Matthaeo Euseb hist Eccl. l. 3. c. 21. Iren. supr witnesseth he did not write vntill both Sainct Peter and Sainct Paul were come to Rome Matthaeus in Hebraeis ipsorum lingua scriptura tradidit Euangelij cum Petrus Paulus Romae Euangelizarent fundarent Ecclesiam And onely for the Iewes before conuerted without scripture Propter eos qui ex cirâumcisione crediderunt And taught them by tradition not writinge vntill he was to depart from them to preache vnto others in other places And so was vrged by a kinde of necessity as S. Iohn also to write a Ghospell Ex omnibus Domini discipulis commentarios nobis soli Matthaeus Ioannes reliquerunt quos etiam necessitate ad scribendum esse adactos ferunt Matthaeus enim quum primum Hebraeis praedicasset etiam ad alios quoque transiturus esset EuangeliuÌ suum patrio sermone literis tradidit quod subtracta praesentia sua desiderabatur illis à quibus discedebat per liter as adimpleuit Sainct Marke placed in order to be the seconâ Euangelist he beinge none of those Apostles and immediate Schollers of Christ but disciple of Saincâ Peter the Apostle as he could not receaue his learninge in Christian Religion from the Scriptureâ but from his Master and Tutor in Christ S. Peter noe writer of any Ghospell but of one onely shorâ epistle at that time if the first was then written thâ last second being written a litle before his death as the same Scripture withnesseth certus quod veloâ 2. Petr. 1. est depositio tabernaculi mei secundum quod Dominus noster Iesus Christus significauit mihi So followinge Sainct Peter and learninge his Ghospell froâ him he writ it by Sainct Peters warrant and ordeâ at the entreaty of the Christians at Rome This foâ whome hee wrote it being conuerted before without Scripture Marcus discipulus Interpres Petrâiuxta quod Petrum referentem andiuerat Rogatus Romae Clem. lib. 6. hypoâ Hier. l. de Script Eccl. in Marc. Euseb hist l. 3. c. 21. l. 2. cap 15 Matth. westin chr an 42. Flor. wigorn chr an 45. 67. Marian. Scot. an 47. Marian Scot. an 47. Martin Polon an 44. Hier. lib de sc in Luc. Act. 1. Luc. c. 1. à fratribus breue scripsit Euangelium Quod cuâ Petrus audisset probauit Ecclesiae legendum sua authoritate edidit sicut Clemens in six to Hypotyposeon libro scribit The case of Sainct Luke was the like with S Marke but that Sainct Luke cheifely followed S Paul which was not of the 12. Apostles which conuersed with Christ wryting his Ghospell after S Marke the Acts of the Apostles being writteÌ iâ Rome in or after the 4. yeare of New the 57. or 58 of Christ both the Bookes were writteÌ by traditiâ and after the faith of Christ receaued as he him selfe witnesseth of the first sicut tradiderunt nobâ qui ab initio ipsi viderunt ministri fuerunt Scrmonis His Acts of the Apostles is an history of things done and encrease of Christians by tradition By all Antiquities S. Iohn was the last which wrote his Ghospell at the entreaty of the Bishops of Asia against Cerinthus and other heretiks and âheifely the Ebionites denying the diuinity of Christ Ioannes nouissimus omnium scripsit Euangeâum Hieron lib. de Script Eccl. in Ioanne Apost Euseb hist Eccl. l. 3. cap. 21. rogatus ab Asiae Episcopis aduersus Cerinthum âiosque haereticos maximè Ebionitarum domga ânsurgens qui asserunt Christum ante Mariam non âisse And neuer wrote before but onely by word âreached vnto the people conuertinge them by ân written tradition Ioannem aiunt qui toto tempore Euseb supr l. 2. 3. hist Hier. libr. de Scriptor Ecc. in Ioanne âuangelici cursus praedicatione sine literis vsus fuerat ândem ad scribendum hisce de causis esse permotum Whereby wee also see that his Epistles were not written vntill his later time and the two last longe âme doubted of as his Apocalipse also was and âet neither written nor reuealed vntill his bannishâent into Pathmos in the 14. yeare of Domitian Athanas Synopsi Crdren in nerua Epiphan Hier. 51. Iren l. 3. ca. 1. apud Eus l. 5. hist cap. 8. flor Wigorn. chron an 81. 103. Mat. westin chron an 98. âe yeare of Christs Natiuity 97. or 98. And the âmmon opinion in antiquity is that he did not ârite his Ghospell vntill his returne to Ephesus âter the death of Domitian Matthew of westâister with others saith that he first by worde conâemned those heretiks Cerinthus and Ebion affirâing the world was made by the Angels that Christ âesus was onely man and denying the resurrection âf the deade and after by entreaty or compulsion âther of the Christians wrote his Ghospell to the âme end Ioannes Apostolus Ephesum redijt Et quia âncussam se absente per haereticos vidit Ecclesiae fiâem Cerinthi Ebionis haeresim ibidem damnauit âstruunt enim mundum ab Angelis factum Iesum âominem fuisse tantum nec resurrexisse resurrectioâem quoque mortuorum non credebant Contra hanc haeresim à fratribus compulsus Apostolus Euangeliuâ scripfit oftendens in exordio eius in principio fuissâ verbum ipsum esse Deum per quem omnia factâ sunt Therefore it is thus made euident that the worâ was not conuerted to Christ nor his doctrine anâ Religion receaued and established first by scriptures but vnwritten tradition As to exemplifie â this our Kingdome of Britaine whose history â write one of the remotest then knowne natioâ from Hierusalem and apply the rest to the samâ being in like estate with it for these things It â proued both by old and late Greeke and Latinâ domesticall and forreyne Catholike Protestaâ writers that it receaued the faith of Christ long before any part of the new testament was writteâ And it is euident in Antiquities that none of tâ Ghospels except that of Sainct Marke was writtâ in this parte of the world or in any language whiâ the Britans vnderstood And that was but brâ Hier. in Marco supr Io. an Euseb li. 3. hist Euangelium a short Ghospell and so short as beiâ assisted both with the Ghospell of Sainct Mattheâ
ad Mar. Cassob chastity in castitate exegiâ hanc vitam Whicâ he affirmeth of other Apostolike Preists and Bâshops of that age Sainct Timothy Sainct Titus â Epist ad Philadelph Euodius his predecessor at Antioche of himselâ in diuers places So that then neither the Preists â the Latine or Greeke Church Antioche beinge thâ cheifest and where the name of Christians fiââ began were maried but continually liued aâ âheir life time in chastity in castitate exegerunt hanc vitam And therefore they were honored in those dayes ând the holy Maydens which had professed virgiâity were compared to the Preists in this point âf perfection and for it honored as they were âas quae in virginitate degunt in pretio habete velut Epistol ad Tarsens Christi Sacerdotes It is manifest their were Colâedges or Nunneries of such vowed and professed âirgins and Nonnes then Saluto Collegium virgiâum Epistol ad Philippen Epistol ad Smyrn Epistol ad Polycarp And they liued in perpetuall virginity Saluto âas quae in perpetua degunt virginitate They were ârofessed by the Bishop whether men or women âi quis potest in castitate permanere ad honorem carms âominicae sine iactantia permaneat si idipsum statuatur âne Episcopo corruptum est And of this profession âonsecration of virgins he further putteth them ând all in memory in this manner virgines agnosâant Epistol ad Antiochen cui seipsas consecrarunt And he proueth That it is in the power and free âill of man to doe these and all holy duties in a Christian life by the grace of Christ and noe man âecessitated to sinne heauen and hell good and bad ân the free will and election of man Decet non modo Epistol ad Magnes vocari Christianos sed esse nec enim dici sed esse beaâos facit Obseruationi proponitur vita mors inobedienâiae singuli qui hoc aut illud delegerunt ân eius quod ânuenerint locum abituri sunt fugianius mortem eliâamus vitam In hominibus enim geminas not as inueâiri dico hanc esse veri numismatis illam vero advlterimi Pius homo numisma est à Deo excusum imâius ementitum adulterimum illegitimum non à âeo sed à diabolo âffectum Non quòd velim dicere âuas esse hominis naturas sed vnum esse hominem qui iam Dei iam diabolisit Si quis pietati studet Dei hoâ est si impiè agat diaboli est non id factus per naturaâ sed animi arbitrium He proueth that concupiscenâ Epist ad Ephesios without consent condemneth not nor is sinne aâ protestants hold Cum nulla in vobis sit conscupisceâtia quae vos inquinet supplicium adferat secunduâ Deum viuite Non vos laedet aliqua diabolica cogitatiâ si vt Paulus perfectam habueritis in ChristuÌ fideâ charitatem He hath before in one place spokeâ of foure Sacraments Baptisme the Sacrament oâ Christs blessed body and blood Orders and Confirmation by al expositors Baptizant Sacrificanâ Epistol ad Heron. Eligunt manuâ imponunt He hath asscribed iustification vnto pennance and so allowed it in that degreâ and although he hath so dignified the virginall life and saith it is better praestantius ãâã ãâã ãâã ãâã ãâã Epist ad Philadelph then wedlocke he giueth so much honor vntâ Marriage that it was not to be performed withouâ the Bishops assent and allowance Decet verò vâ Epist ad Polycarpum ducentes vxores nubentes cum Episcopi arbitrio coniugantur vt nuptiae iuxta Domini praeceptuâ sint non autem ad concupiscentiam Our protestants generally and absolutely deny these holy Christian doctrines and practises to be contained in Scriptures or to be proued by them Therefore they must needs yeeld that that primatiue and Apostolike Church by so greate and liuing then witnesse held and professed them by tradition and certaine it is that many bookes of Scripture were neither generally receaued nor written when the things were so generally vsed and professed not onely in the commaundinge Greeke Church of Antioch where Sainct Peter S. Paul S. Euodius and Sainct Ignatius professed and practized them Pauli Petri fuistis discipuli ne perdaââs Epist ad Antiochen depositum Mementore Euodij beatissimi Pastoris vesââi qui primus vobis ordinatus est ab Apostolis Antistes Where the disciples were first called ChristiaÌs when Sainct Peter and Sainct Paul came thither and there founded the Church Antiochiae primum Epist ad Magnesian discipuli appellati sunt Christiam cum Petrus Paulus fundarent Ecclesiam But in all the renowned Churches before remembred and in all the whole Christian world at that time by the preachinge and tradition of the holy Apostles as the same Apostolike man thus witnesseth Scribo ad vos moncoque Epist ad Philadelph vt vna praedicatione vna Eucharistia vtamini Vna enim est caro Domini nostri Iesu Christi vnus illius sanguis qui pro nobis effusus est vnus item panis omnibus confractus vnus calix qui omnibus tributus est vnum altare omni Ecclesiae vnus Episcopus cum presbyterorum collegio diaconis Quandoquidem est vnus est ingenitus Deus Pater vnus vnigenitus Filius Deus verbum homo vnus Paracletus Spiritus veritatis vna praedicatio fides vna vnum baptisma vna Ecclesia quam suis sudoribus laboribus fundarunt Sancti Apostoli à fimbus terrae vsque ad fines in sanguine Christi Vos itaque oportet vt populum peculiarem gentem sanctam omnia perficere concordibus animis in Christo And directly Epistol ad Heron. concludeth that whosoeuer shall teach otherwise then the Traditions of the Church be he is to be accompted a wolfe amonge sheepe though he be otherwise a man of credit fasteth liueth chastely doth miracles and prophecieth Quicumque dixârit quippiam praeter ea quae constituta sunt ãâã ãâã ãâã ãâã ãâã tamet si fide dignus sit quamuis signa edat quamuis prophetet pro lupo illum habeas qui subouina pelle exitium pestemque aedfert ouibus Wee may addâ vnto these greatest solemnities and festiuall dayeâ of the Cristians receaued in the Church in thâ time by tradition and not Scripture and by thâ same authority of tradition without Scripture thâ feasts highest festiuities of the Iewes euen thosâ which were solemnely set downe and commauÌdeâ in Scripture to be religiously obserued quite euâcuated and vtterly reiected The Sabbath which is now our saterday waâ with greate ceremony and solemnity deliuered iâ Scripture to be kept euery weeke and that whicâ wee call sonday was commaunded to be a working day Yet all Christians in this time by tradition diâ celebrate that old working day next after the olâ Sabbath for our Lords day consecrated
for the rest vntill I come to them in the Articles followinge He had personally seene our Sauiour was an eyewitnesse of his resurrection had written vnto visited was instructed and confirmed in Christian Religion both by the words and writinge of the blessed Virgin Mary Mother of Christ Hee was disciple to Sainct Ihon the Euangelist disciple and immediate Successor of Sainct Peter the Apostle at Antioch consecrated there Bishop by him as Sainct Chrysostome Patriarke there Sainct Felix Pope of Rome and Theodoret testifie S. Ignatius dextera Petri ordinatus Episcopus Ecclesiae Antiochenae per magni Petri dexteram Pontificatum suscepit And so consecrated Bishop was taught himselfe and taught others before either the Ghospels or other parts of the new Testament were written Hee liued longe Patriarke of Antioch the cheifâ and Apostolike See of the Greeke Church he dieâ a blessed Martyr at Rome the greatest of aâ Churches he ioyned in Religion with the most renowned Churches and Prelates Apostles and others of the Christian world as the very Titles oâ his extant epistles to the Romans Philippians Ephesians Smyrnians Philadelphians Magnesianâ Trallians and others To Sainct Ihon the Apostlâ Sainct Policarpe with others most famous amongâ Christians and all auncient writers Sainct Hierome Eusebius Ireneus make him a most gloriouâ learned man and Sainct Eusebius testifieth that hâ Euseb l. 3. hist cap. 32. Euseb hist l 3. c. 33. Hieron l. de Scriptor in S. Ignat. Gildas epist de excid conquest Britan wrote a particular worke of the Apostles traditioÌâ But those few and short Epistles which he wrote receaued as all Greekes Latines and amonge ouâ primatiue Britans the most auncient historian S Gildas is an ample witnesse will sufficiently prouâ vnto vs. That very many things euen necessary iâ Christian Religion and to saluation in our Protestants Iudgment and in their opinion not containeâ in Scripture were then taught practised and generally receaued in the Church of Christ in the Apostles time Concerninge the Church of Rome hâ thus stileth it misericordiam in magnificentia altissimâ S. Ignatius epist ad Romanos in initio Dei Patris Iesu Christi vnigeniti filij Ecclesia sanctificata illuminata per voluntatem Dei qui seââ omnia quae pârtinent ad fidem charitatem Iesu Christi Dei Saluatoris nostri quae in Loco Romanae regionis Deo digna decentissima beatificanda laudandâ digna qua quis potiatur castissima eximiae charitatiâ Christi Patris nomine fruâns spiriâuque plena Thâ Rulinge Roman Church sanctified Illuminated worthâ of God most decent blessed to be praised worthy to bâ attained vnto most chaste of excellent charity enioyinge âhe name of Christ and his Father and full of the holy Ghost With other Titles of dignity and priuiledge more then he giueth to any or all those principall Churches of Greece to which he wrote and as greate and ample as any learned Catholike now âeeldeth to the Church of Rome at this time or âeretofore since then Hee remembreth the same Ecclesiasticall Orders in the Church then which Catholiks now and euer since obserue as in the Church of Antioch founded by Sainct Peter and âainct Paul and their tradition there Pauli Petri âistis discipuli ne perdatis depositum Hee himselfe was there Bishop besides whome it had Preists âeacons Subdeacons Exorcists Readers Ianiârs Saluto sanctum Presbyterorum Collegium saluto Epist ad Antiochen âacros Diaconos Saluto Hypodiaconos Lectores Ianitoâs Exorcistas And him that was to be Bishop after âis martyrdome as it was reuealed vnto him optaâle illud nomen eius quem vidâo in spiritu locuÌ meum ânere vbi Christum nactus fuero Hee giueth them âe same honor preeminence worth office and digâty which the Church of Rome now yeeldeth to âem All must honor and obey the Bishops Omnes âpiscopum sequimini vt Christus Patrem Kings and Epistol ad Symrnen âulers must be ruled by him being greatest in the âhurch Honora Deum vt omnium Authorem Doâinum Episcopum verò vt Principem Sacerdotum âiaginem Dei reserentem Dei quidem propter princiâtum Christi vero propter Sacerdotium Honorare âortet Regem nec enim Rege quisquam praestanâr aut quisquam similis ei in rebus creatis nec Episâo qui Deo consecratus est pro totius mundi salute âicquam maius in Ecclesia Nec inter principes quisquam similis Regi qui in pace optimis legibus subditos moderatur Qui honorat Episcopum à Deo honorabitur sicut qui ignominia afficit illum à Deo punietur Sâ enim Iure censebitur paena dignus qui aduer sus Regeâ insurgit vt qui violet bonas legum constitutioneâ quanto put at is grauiori subiacebit supplicio qui sine Episcopo aliquid egerit concordiam rumpens decentâ rerum ordinem confundens Sacerdotium enim est oânium bonorum quae in hominibus sunt Apex qui aâuersus illud furit non hominem ignominia afficit sâ Deum Christum Iesum primogenitum Laici Diâ conis subijciantur Diacom Presbyteris Presbyteri Epicopo Episcopus Christo. Principes subditi estote Caesaâmilites Epist ad Philadelphienses principibus Diaconi Presbyteris Presbyteri vâ Diacom at que omnis clerus simul cum omni populo militibus at que principibus sed Cesare obediant Epicopo Episcopus vero Christo sicut Patri Christus â vnit as per omnia seruatur Where wee plainely sâ there was no Princes supremacy in spirituall thinâ in those happy times but Princes kings and Emârors as those of the cleargy and all others were sâiect and ought obedience to the Bishop and preihood was the highest and most honorable dignâ in the world And the honor which was due Kings themselues was inferior to that of Bishoâ Ego dico honorate Deum vt authorem omnium âminum Epistol ad Smyren Episcopum autem tanquam Principem Saâdotum Imaginem Dei ferentem principatum quiâ secundum Deum Sacerdotium vero secuÌdum Christâ post hunc honorare oportât etiam Regem Nâmo eâpotior est Deo neque similis illi neque Episcopo honâbilior in Ecclesia Sacerdotium Deo gerenti pro muâ salute neque Regi quis similis in exercitu pacem neuolentiam omnibus principibus cogitanti Where giueth an vnanswerable reason of the preeminence of Episcopall dignity before the Regall though in good Kinge because this ruleth onely in martiall ând temporall affaires the Bishop in spirituall the Church of God his howse and Kingdome And he âhargeth all without exception to be subiect not ânely to the Bishop but to Preists and Deacons âuen vnder paine of eternall damnation Exitimini S. Ignatius epist ad Ephesios âubiecti esse Episcopo Presbyteris Diaconis qui âim his obedit obedit Christo qui hos constituit Qui verò his reluctatur
to Christâ resurrection as the cheifest of all dayes Post Sabbatum Epistol ad Magnesianos epist ad Trallian omnis Christi amator Dominicum celebret diem resurrectioni consecratam Dominicae Reginam principem omnium dierum in qua vita nostra exorta est per Christum mors deuicta as all Christians now also doe The feast of Easter was also chauÌged with other solemnities and they were accompted as cursed persecutors of Christ and his Apostles which obserued otherwise or kept any festiuity oâ the Iewes although before commaunded in Scriptures Si quis cum Iudaeis celebrat Pascha aut Symbolâ Epist ad Philadelphenses festiuitatis corum recipit particeps est eorum qui Dominum occiderunt Apostolos eius He proueth plainely that both the principall feasts and fasts also oâ the Church as Lent and others were then in vse by this authority of Tradition Festiuitates ne dehonestetis Epistol ad Philippen quadragesimale iciunium ne spernatis contineâ enim imitationem conuersationis Dominicae Post Passionis Doâââiâae hebdomadam ieiunare quartis sextis ãâ¦ã negligatis Si quiâ Dominicam diem ieiunarit âic Christi interfector est He often there remembreth the perpetuall virginity of the Blessed Virgin Mâry Mariae Virginitas admitanduâ ille partus Virginem esse quae parit The forme and manner of offering the holy Sacrifice of Christs body and blood of consecrating Bishops Preists and other Clergy men of ministringe so many Sacraments as he hath remembred the publike Church seruice to which he bindeth all the order of receauing peniâents the custome and limitation of their vsed fâsts and whatsoeuer almost appertaining to the holy vse and exercise of Christian Religion in that Apostolike age was knowne and practized by this blessed disciple and all Apostolike men which was deliuered and vsed onely by tradition and so descended to later ages and posterities no Scripture prescribing Christians any such requisite instruction in so necessary and essentiall parts of Religion or the true practise and profession thereof to which all true Christians vnder paine and daunger of euerlasting damnation were bound And as Sainct Ignatius so also testifie the other holy and Apostolike writers of this age as I shall most clearely proue and cite them in euery particular article questioned by these Teachers For this present it will be more then needfull to remember what they write hereof in generall termes Sainct Denis the Areopagite conuerted by Sainct Paul the Apostle writinge of Christian necessary doctrines saith plainely that the Apostles deliuered some of them by tradition onely without writinge as they did some by writinge partim scriptis partim non scriptis suis institutionibus ex Sacrosanctis legibâ Dionysius Areopag l. Eccles Hierarc c. 1. nobis tradiderunt And proueth that in this Apostolike time the ChristiaÌ mysteries were neither communicated by writing nor word for their greate reuerence but to holy and perfect Christians Vide ââ Sancta Sanctorum enunties sed reuereberis ea patius quae occulti Dei sunt cognitiâne mentis ânimi â honore habebis ac preteo ita tamen vt ea minus perfectis non tradas cum ijs folis qui Sancti erunt cuâ Sancta illustratione pro sacrarum rerum dignitate communices And setteth downe expressely That thâ Apostolike Church then did not permit Cateâhâmens Energumens or penitents to be present at the the holy misteries Catechumenâs Energâmenos Cap. 5. quique in poenitentia sunt Sanctae Hiererchiae mos paâitur quidem audire sacram psalmorum modulationem diuinamque sacrarum Scripturarum recitationem aâ sacra autem operae quae deinceps sequuntur at que mysteria spectanda non eos comiocat sed perfectos oculââ eorum qui digni sunt And testifieth what greate Cap. care the Christians then had to conceale their ceremonies Sainct Timothy also as this holy writer proueth Dionys supr c. 1. S. Dionys l. de diuin nomin cap. 3. Clem. Rom. ep 1. 2. 3 4. 5. l Recog l. coÌstitut Apost Chris hom 49. in Matth. Euseb histor Eccl. Cedren Nicephor Callist hist l. 2. Epiphan in panar Ruffin praef in Clem. Bed in cap. S. Luc. Freculp Lerouien Chron. lib. 2. Synod Sext. in Trullo Ruffin praef translat oper S. Clement S. Proclus Patriarch Constant l. de tradit diuinae Liturg Nichol. Episcopus Methonen l. de vero Christi corp in Eucharist Marcus Ephes l. de corpore sang Christi Bessar l. de Sacr. Eucharist Manuscript Gallic antiq an D. in S. Clem. Manuscript Brit. antiquis Protest CollectioÌ of priuate prayers An. 1627. p. 147. 125. 107. 87. 35. Mat. Park antiquit Brit. pag. 47. was of this opinion and practise S. Hieroth eus also Tutor to Sainct Denis did write a booke of Christians holy traditions Hierotheus clarissimâs praeeeptor noster elementa Theologica magnacâm laâde collegerit And this before S. Denis write The Apostolike Traditions collected together and committed to writinge by Sainct Clement Successor to Sainct Peter at Rome as both he himselfe with other auncient and approued Authors Greeke and Latine and generall councels witnesse are so many that a short volume containeth them âot yet in all things condemne Protestant ReliâioÌ not approuing it in any one Article wherein it âifferreth from Catholiks and the doctrine of the âresent Roman Church as will be made euident â the particular articles hereafter manifestly ânowne and confessed by Ruffinus his translation ând testimony to haue bene then and from the beginninge contained in his workes and aggreable âoth with the Apostolike doctrine of this age and âther confessed vnspotted times after as in the âourth hundred yeare of Christ wherein Ruffinus âued the Church of Rome at this time wherein âee now liue I will onely in this place exemplifie â the publike liturgy Masse or Church sacrifice puâlished by him vnto the Church of Christ Greeks âatines French and our old brittesh antiquities our Protestants theÌselues confesse That as Peter ât Antioch S. Marke at Alexandria Sainct Iohn ând S. Andrew in Asia So Sainct Clement wrote ând published a forme of Masse and generally all Churches embraced it Omne sque vniuersae Ecâesiae vbicumque sint per eam quam Sanctus Cleâens conscripsit liturgiam tradiderunt In this so old â vniuersall so approued wee finde protection of âe Angels Angelorum tutelas honor to all Saincts âatriarks Prophets Apostles Martyrs Confesâors c. Sanctis Patriarchis Prophetis Iustis Apoâolis Martyribus Confessoribus Sanctorum martyrum âemoriam colamus Prayer for the faithfull deceased âroijs qui in fide quieuerunt oremus The Ecclesiaâicall orders which I haue before remembred from âainct Ignatius That the holy sacrifice was offered âr all Seruants of God Offerimus tibi pro omnibus âui à saeculo placuerunt tibi Wee finde virgins and liuers in professed chastity Pro virginibus castitâ seruaÌtibus The sacrifice of
the dead reueânced the signe of the crosse other holy Images âd sacred Reliks said or heard Masse and praâized other Christian rites and duties which proâstants deny to be contained in or proued by âcripture Tertullian lyuing and writing as many testifie âen 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. âd witnessing Britayne had in his dayes receaued âe faith of Christ euen in those parts thereof wheâer the Pagan Romans could neuer come loca âomanis inaccessa speaketh of the traditions before âmembred as both his owne works Catholiks âd 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 Aâstolik Churches wee must needs say whether tâ were receaued and professed from Scriptures Traditions being longe before any generall Coâcels kept by the generall confessed rule of the âthers 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 CoÌuers 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 âge the last Article the erroneous ground of all ârotestant Religion wee may be more breife in âhe rest being all at the least generally confuted ând ouerthrowne in their false foundation so deâroyed And vntill wee come to their 11. Article âtituled of the Iustification of man It may be queâioned whether any of them doth in common and ârobable construction and meaninge oppose the âoman Church or no. And for the two next the 7. ând 8. Articles it is most certaine and euident the ârst of them being intituled of the old testament only âacheth The old Testament is not contrary to the new ând the other stiled of the three Creeds is in tâe âme condition onely affirming The three Creedes âicene Creede Athanasius Creede and tââââhich is âmmonly called the Apostles Creede ought throughly â be receaued and beleeued But the reason hereof âhich thus they yeeld for they may be proued by most ârtaine warrantes of holy Scripture is both before âonfuted very friuolous for neither is the Scripâre the compleate Rule of Religion neither was âe Scriptures of the new testament written when âe Apostles deliuered their Creede to the Church âor the Scriptures agreed vpon vntill after both âe 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 intâtuled of Originall or birth sinne And was expresseâ concluded by them against the Pelagians denyiâ originall sinne in man as they expouÌd 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 pâritane 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 condâmnation 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 Conâpiscence euen in the regenerate is sinnâ Among foâtâene Protestant Confessions he citeth but two fâ his opinion by his owne exposition And so seauâ to one by his owne argument of Protestant authârity he is deceaued And the Puritan Heluetian âsembly 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 sententââ So do our English Puritans also which hold thâ errour acknowledge and it is apparant euen â âe words of this article before related that the Enâish Protestants doe no otherwise terme coÌcupisânce sinne then materially as the Apostle doth âhose onely authority they vse in that matter and âot properly and formally as sinne is truely and â right sense vsed and taken hauing liberty and ânsent of minde annexed vnto it otherwise Inânts Ideots frantike madde men without iudgâent 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 abstraâing from reason could sinne creatures onely haâng beeing vegetation and sense might and should ânne equally as those that be reasonable Beasts âshes fowles plants herbes and trees would be âoth capable and guilty of sinne And our English Protestants in their commuâon booke of as greate credit and approued by as âreate authority with them and their Religion as âese 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 aboliâed in them They promise and vowe to for sake the âuill and all his workes the carnall desires of the flesh âd not to followe and be ledde by them obediently to âepe Gods commaundements
deliuering the bible to him that is admitted among them beinge the onely signes they vse except layinge hands one the head of the Elect which signe of itselfe cannot by any opinion giue this greate dignitie and calling and as S. Albinus Amalarius and others witnesse 800. yeares since this ceremonie of imposition of hands was neither in the old or new booke of Ordination or in the Romane tradition Non reperitur in authoritate veteri neque noua sed neque in Romana traditione So they write of the ceremonie of the booke of the ghospels not vsed in any of those authorities neyther remember that the ceremonie of saying take the holie ghost was founde in any of them and in the old Roman Order it is wanting as likewise in that was vsed in Fraunce as in that of Britayne Scotland and Ireland And yet it is acknowledged freely by all aswell Protestants as others that all these Kingdomes contryes and nations where these traditions Orders and consecrations were thus vsed had true and lawfull Bishops Preists and other clergie men yet omitted all and vsed none of those Rites to which Protestants ascribe Episcopall consecration Therefore it must needs be euen in their owne Iudgements that Protestants haue no true consecration or persons consecrated in their congregations But the present Catholike and Romane Church now practising all and euerie Rite and ceremonie which all those Orders and Ordinations did in consecrating Bishops other clergie men and vsing as our Protestants also confesse true and lawfull Bishops to be consecratours must needs haue true and vndoubted consecration The Rites be besides the remembred which it vseth herein First the Examen of the person to be consecrated ended whâch was in all orders of this consecration and helpe of the holie ghost as the Britans Scots and Irish with others vse cum inuocatione Pont. Rom. in consecrat electi in Episcopum sancti Spiritus being called vpon the consecratour telleth him the office of a Bishop to be to iudge interprette consecrate giue Orders offer sacrifice baptise and confirme Episcopum oportet iudicare interpretari consecrarâ ordinare offerre baptizare confirmare With this all the cited Orders agree and the holie Fathers of this first age before S. Clement S. Ignatius S. Ignat. ep ad Trall Antioch Phil. Ephes Smyrn Clem. 3. const c. 10. 11. ep 4. 1. 3. const l. 7. 2. c. 11. 12. 3. 30. 31. 36 with others among the greate duties of this highest dignitie haue told vs Quid aliud est Episcopus quà m qui omni principatu potestate superior est Episcopi sunt Sacerdotes baptizant sacrificant eligunt manus imponunt Nemo Episcopo honorabilior in Ecclesia Sacerdotium Deo gerent pro mundi salute Sine Episcopo nemo quicquam faciat eorum quae ad Ecclesiam spectant non licet sine Episcopo baptizare neque offerre neque sacrificium immolare neque dochen celebrare Non sibi quis sumit honorem sed qui vocatur à Deo Nam per Episcopi manus datur haec dignitaâ The benediction remembred in the manner of the Britans Scots Irish and others is performed with the signe of the Crosse vt hunc praesentem electum benedicere sanctificare consecrare digneris Producendo semper signum Crucis super eum thus the Elect kneeling before the altare S. Denys Dionis Areop Eccl. Hierarch c. 5. Clem. Rom. const l. 8. c. 122. and S. Clement in this first age together with the old Roman Order thus remember this Rite Praesul sacrandus offertur vtroque genu posito ante altare à consecrante Pontifice castissimis imprecationibus consumantur cuilibet ipsorum à benedicente Pontifice crucis imponitur signum The Rites of laying the booke of ghospels one the Elect with the hands of the consecratours and the words accipe spiritum sanctum I haue shewed before they were not vsed in diuers publike Orders of consecration which by all gaue true Ordination And both in the Roman Pontificall and others in which they are vsed the person to be consecrated is after they be ended still named onely Elect and not consesecrated vntill the holie vnction of him with holie Chrisme into Episcopall Order thus vngatur consecretur caput tuum caelesti benedictione in ordine Pontificali in nomine Patris Filij Spiritus sancti Amen And after this vnction immediately it is declared both in the Pontificall now vsed and in the old Roman Order that Episcopall power and calling is giuen vnto him His hands be also anoynted in two Orders And they call this vnction the summe and complement of Ordination and that vsed the consecration is ended Comple in Sacerdote tuo mysterij tui summam caelestis vnguenti flore sanctifica and this ended complâta benedictione they call him consecrated Bishop consecratus Pontifex and Pontificatus dignitatem sublimatus and before onely electus designatus Elect designed The Order which the Britans Scots and Irish vsed vsed onely Anoynting of the head tantummodò capitaeorum sacri Chrismatis infusione perungere So did the old Order which Amalarius Bishop of Treuers vsed additur ad consecrationem infusio olei super caput So S. Augustine so S. Gregorie S. Bede and others yet all agree that Episcopall Order is hereby conferred and ended S. Augustine August tract psalm apud Amalar. l. 3 de offic Eccl. c. 14. saith vicarius Christi Pontifex efficitur ideo in capite vngitur Caput nostrum Christus Caput nostrum vnctum est oleo inuisibili Episcopus quia vicarius Christi est in capite vngitur ab illo enim significatur se accipere hanc vnctionis gratiam qui caput est totius Corporis imitando illum qui caput est totius Ecclesiae per vnctionis gratiaÌ sit ipse caput Ecclesiae sibi commissae S. Gregorie plainely teacheth this vnction Gregor ad cap. 10. lib. 1. Reg. is the Sacrament here Qui in culmine ponitur sacramenta suscipit vnctionis Quia vero ipsa vnctio Sacramentum est is qui promouetur bene foris vngitur sed intus virtute Sacramenti roboretur And againe spiritus Domini post vnctionem dirigitur quia foris Sacramenta percipimus Vt intus spiritus sancti gratia repleamur Besides our brittish manner of consecration before remembred S. Bede and Amalarius Bed l. 3. de Tabernacul vas eius Amalar. fort l. 3. de Eccl. offic c. 14. from him and others witnesse how in this Kingdome this was accompted a Rite necessarie essentiall and giuing grace in this Sacrament oleo vnctionis perfunditur vt per gratiam spiritus sancti consecratio perficiatur And that this was the tradition of the Church from the Apostles we are assured both because the Fathers of this first age S. Denis S. Anacletus and others so remember it and the fathers before and after to be named euen by English publike Engl. Prot. apud