Councell of Laodicia S. Cyrill of Hierusalem Sainct Gregory Nazianzen and Amphilochius There is not any one of them which ioyneth with this Article but they all differ from it in the very places which they cite Melito Sardensis Melito Sard apud Euseb hist Eccl. l. 4 cap. 25. Origen in p 1. Euseb his Eccl. li. 6. cap 24. receaueth the booke of wisdome which this Article reiecteth and omitteth Iudith Origen onely citeth the books of the old testament according to the first Canon of the Hebrews sicut Hebraei tradunt And yet in the end addeth the books of Machabees praeter istos sunt libri Machabaeorum qui Inscribuntur Sarbet Sarbaneel And doth not agree with them in the books of the new testameÌ„t The Councell Conc. Laodic can 60. of Laodicia differreth from this article in omittinge Esther in the old and Apocalips in the new Greg. NaziaÌ„z de vir Gorm sacrae scrip l. 6. Amphil l. ad SeleÌ„cum Cyrill Hierosolim Catech. 4. Tho. Rogers vpon this 6. Art Confess Gallic c 3. 4. Confess Belg. c. 4. 5. Testament otherwise then this article doth S. Gregory Nazianzen so likewise numbreth as Amphilochius also Sainct Cyrill omitteth the Apocalips So this Article hath no authority from any old writer Iew or Christian Greeke or Latin in this so greate and with them most important Question whereupon they grounde all Religion And as litle concordance amonge themselues for amonge 13. or 14. Confessions of Protestant Religion they onely cite and haue noe more then two of France and Belgia Rebels and Traytors to their temporall Kings in ciuill matters as they are in spirituall to God and his holy Church and these for want of other authority founde this their error as the rest vpon the hereticall conceipt of internall reuelation and their spirit so tellinge them extestimonio intrinseca Spiritus Sancti reuelatione By the one and the other quod Spiritus sanctus nostris conscientijs testetur illos à Deo emanasse And by this Spirit they are at such harmony and agreement amonge themselues as in other places so in EnglaÌ„d as I haue related none of them agreeinge together herein But by the suggestion of this false spirit and their exploded doubt of Scriptures doe leaue all Scriptures and questions of Religion to be deduced from them doubtfull which Bilson a Protestant â—ilsoÌ„ Suruey â—ag 664. Bishop of winchester one of the best learned they euer had thus proueth The Scriptures themselues were not fully receaued in all places no not in Eusebius time He saith the Epistle of Iames of Iude the second of Peter he second and third of Iohn are contradicted The epistle to the Hebrews was coÌ„tradicted The Church of Syria did not receaue the second epistle of Peter nor the second and third of Ihon nor the Epistle of Iude nor the Apocalipse the like might be said for the Churches of Arabie Will you hence conclude that these parts of Scripture were not Apostolike or that wee neede not receaue them because they were formerly doubted of The same reason is of all the books of the old testament which this Article reiecteth vpon the same surmise â—or Eusebius ouerliuinge Constantine and writinge Euseb de vit Const lib. 3. hist c. 22. l. 3. cap. 3. Concil Cart. 3. can 47. â—is life and deathe deliueringe this doubt of so many bookes of new Testament liued neere the â—ime of the Councell Chartage of 428. Bishops in which both these bookes of the new Testament contradicted in his dayes but receaued by our Proâ—estants and all those bookes of the old Testament which in this Article they disable are by all those Bishops in one and the same tenor of words with â—he rest decreed to be Canonicae scripturae canonicall Scriptures This Canon and Catologe of Canoniâ—all Concil Cart. 3. supr bookes is confirmed by the Pope of Rome â—hen beinge and other Bishops absent as appeareth â—y the same Councell Pope Innocentius deliuereth Innoe 1. epist ad ExuperiuÌ„ Tholosanum Episc August lib. 2. doctr Christ c. 8. in speculo â—he same Canon of holy Scriptures Canonem sacraâ—um Scripturarum S. Augustine hath the same as â—eceaued by all Churches Scripturae Canonicae quae â—b omnibus accipiuntur Ecclesijs Catholicis And saith â—hat all which feare God receaue them in his omniâ—us libris timentes Deum pietate mansueti quaerunt â—oluntatem Dei Pope Gelasius with a Councell of Gelas Tom. Concil â—o Bishops declareth that to be the Canon which â—he holy Catholike Roman Church receaueth â—nd reuerenceth quem Sancta Catholica Romana Alcim Auit l. ad Soror de consol Cassiodor lib. 1. diu Iust c. 13. â—uscipit veneratur Ecclesia So hath Alcimus Aâ—itus Cassiodorus and others And this may suffice for this place of this Question And it further proueth how feeble and weake the rest of this Protestant Article of the sufficiency allowance of onely Scripture and disableinge Traditions is for if so many Canonicall bookes of Scripture in both testaments were doubted of vntill so greate a time aboue 300. yeares in the lawe of Christ were passed and Religion generally and in all questions necessary to saluation planted and receaued how were or possibly could all these necessary things be reade in Scripture or proued thereby which is the rule of this Article when so many bookes were not then receaued for certaine and vndoubted holy Scriptures Things and euidences doubtfull and vncertaine can make nothinge certaine in morall certainty much lesse with certainty of true and infallible faith which aboue all others is and must needs be most certaine SecoÌ„dly as Sainct Ireneus disputeth Ireneus l. 3. cap. 4. and proueth vpon his certaine knowledge and experience That many nations which had not receaued the Scriptures or any part of theÌ„ did truely beleeue in Christ by vnwritten traditions whicâ— the Apostles doliuered to the Churches Quid si nâ— que Apostoli scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quam tradiderunt iâ—â— quibus committebant Ecclesias cui ordinationi assentiunt multae gentes barbarorum eorum qui in Christâ—â— credunt sine charta atramento veterem traditioneâ— diligenter custodientes This he writeth both of thiâ— first age and the second in which he died by martyrdome And it is most euident both by holâ— Scriptures and other antiquities that many nations not onely of the barbarous which were withouâ— learninge but of the learned did thus beleeue before any Scriptures of the new Testament in Rom. 1. 1. Cor. 1. 2. Cor. 1. Gal. 1. Ephes 1. Phil. 1. Colloss 1. Thess 1. 2. 1. Tim. 1. 2. Tim. 1. Tit. 1. Epist ad Philem. Hebr. 1. Iacob 1. 1. Petr. 1. 2. Pet. 2. Ioh. 1. Io. 2. 3. Iud. 1. which and by which Protestants necessitate vs to reade and proue our Religion were written This is manifestly proued by all the epistles
writers much coÌ„ntention there hath beene about tradâ—tions some vrginge the necessity of them and others râ—iectinge them For the clearinge whereof wee must oâ—serue 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 acknoâ—ledge to receaue to publish and commaunde vnto â— children The Church of Rome teacheth noe badde opâ—nion 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 Râ—missioneâ— 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 tâ—stament 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 aâ—lowance 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 coâ—mended to posteritie This may rightly be named a tradâ—tion 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 contâ—nued 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 coÌ„mon 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 CoÌ„munion 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 HaÌ„pt 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 confereÌ„ce 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 Conciliâ—â— 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 Trâ—theits Antitrinitarians Apollinarians Arians Mâ—nichies Nestorians Origenians Familists and Anâ—baptists 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 traÌ„sl 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 faithâ—ull true Christians in all points S. Matthew the â—irst of the Euangelists which wrote writinge for â—he conuerted Iewes in Hebrew could not thereby â—rofit 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 cirâ—umcisione 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 Petrâ—iuxta 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 â—heifely the Ebionites denying the diuinity of Christ Ioannes nouissimus omnium scripsit Euangeâ—um Hieron lib. de Script Eccl. in Ioanne Apost Euseb hist Eccl. l. 3. cap. 21. rogatus ab Asiae Episcopis aduersus Cerinthum â—iosque haereticos maximè Ebionitarum domga â—nsurgens qui asserunt Christum ante Mariam non â—isse And neuer wrote before but onely by word â—reached vnto the people conuertinge them by â—n written tradition Ioannem aiunt qui toto tempore Euseb supr l. 2. 3. hist Hier. libr. de Scriptor Ecc. in Ioanne â—uangelici cursus praedicatione sine literis vsus fuerat â—ndem 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 â—me doubted of as his Apocalipse also was and â—et neither written nor reuealed vntill his bannishâ—ent 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. â—e yeare of Christs Natiuity 97. or 98. And the â—mmon opinion in antiquity is that he did not â—rite his Ghospell vntill his returne to Ephesus â—ter the death of Domitian Matthew of westâ—ister with others saith that he first by worde conâ—emned those heretiks Cerinthus and Ebion affirâ—ing the world was made by the Angels that Christ â—esus was onely man and denying the resurrection â—f the deade and after by entreaty or compulsion â—ther of the Christians wrote his Ghospell to the â—me end Ioannes Apostolus Ephesum redijt Et quia â—ncussam se absente per haereticos vidit Ecclesiae fiâ—em Cerinthi Ebionis haeresim ibidem damnauit â—struunt enim mundum ab Angelis factum Iesum â—ominem fuisse tantum nec resurrexisse resurrectioâ—em 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—
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 Bâ—taine had receaued the faith especially the last aâ— the first being longe doubted of was sent quite coâ— â—rary from Britayne vnto the contries of PoÌ„tus Gaâ—atia 2. Petr. 1. Capadocia Asia and Bithynia in the easterne â—arts Wee finde no memory after of Scripture reâ—eaued here vntill longe time after in the second â—ge expressed in Pope Eleutherius his Epistle to our â—ing Lucius And yet all our ProtestaÌ„t antiquaries â—ue before assured vs that Britaine had in the Aâ—stles time and longe before any Scripture came â—ther or probably was written and possibly in â—orall Iudgment could come hither receaued the â—ith of Christ so fully purely and sincerely that it â—euer changed it in any materiall point after the â—riptures were receaued here nor diuers hundreds â— yeares after And if wee will be directed by Scriptures in this â—int those which our Protestants allowe for such â—e testimony to vnwritten Traditions in many â—ces To exemplifie onely in Sainct Paul which â—ote most in the new Testament hee chargeth S. 1. Tim. 6. â—mothy and all others in him to keepe obserue â—ngs so deliuered without writinge O Timothee 2. Tim. 2. â—ositum custodi This in his first Epistle not haâ—ge written vnto him before And in his second â—stle hee giueth him commaund that the things â—ich he had heard froÌ„ Sainct Paul he should deâ—er vnto others fit to teach them Quae audisti a me â— multos testes haec commenda fidelibus hominibus â—idonei erunt alios docere And expressely comâ—undeth 2. Thessal 2. the Thessalonians and in them all in â— second epistle to them to obserue and keepe the â—aditions which they had learned either by word â— writinge State tenete traditiones quas didiciâ— siue per sermonem siue per epistolam nostram â—hich 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 mâ—tenetis he doth inferre the doctrine of Traditions ergo fine literis mult a tradidâ—rat 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 â—ther 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 enâ—ceth 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.
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
at all THE XII CHAPTER The 24. article Likewise examined and condemned by this first Apostolike age and writers therein THe 24. article is this It is a thing plainely repugnant to the word of God and the custome of the primatiue Church to haue publike prayer in the Church or to minister the Sacraments in a tongue not vnderstood of the people What is agreable or repugnant to the word of God the Church of God as those Protestants haue confessed before is the best witnesse and interpreter and of necessity it must needs be so in such things as be graunted to be agreable or repugnant vnto both as this question is The word of God extendeth both to that which is written in Scriptures and the vnwritten preserued in the Church without such canonicall writing otherwise which is vnpossible God might be contrary to himselfe and his word contrary to his word which is blasphemous to say or write And in this question of the publike Church seruice finding no prescript forme order or office nor of what language or tongue it is to be vsed in the written word of God wee must needs resorte to vnwritten tradition and the custome of the primatiue Church to finde it forth And wee finde in all the publike offices of the Church in this age ascribed to S. Peter S. Andrew S. Matthew and S. Iames Apostles to S. Marke Euangelist S. Clement successour to S. Peter at Rome and whosoeuer in antiquities is taken to be Authour or composer of any liturgy Masse or publike seruice or forme of prayers in the Church in this time they were all first penned and after practised in all places wheresoeuer they were vsed in the learned common languages and no where in any barbarous or vulgar tongue of any particular Prouince or Contry All histories their oldest manuscripts and generally receaued tradition witnesse they were in the Greeke or Latine tongue This is so manifestly Doue persuas p. 23. 24. c. oâ— prayer true that our Protestant writers do thus confesse it vntill of late since Protestant Religion began through out the west part of the world publike prayers were in Latine in the east part in Greeke euen among Edw. Sands Relation of Relig. c. 53. or 54. those nations to whom the languages were no mother tongues Thus one of their Bishops with publike allowance Their first Protestant Archbishop Matthew Mat. Parker Antiq. Brit. in Aug. c. 17. p. 47. Parker writeth that the publike Church seruice named Masse Missa dicta did continue 200. yeares and more from Christs institution à Christi primo â—â—stituto vntill Pope Zepherine the 16. Pope did change it to a better matter and forme Donec eam Zepherinus 16. Romanus Pontifex quorundam suasioâ—ibus ad pulchriorem materiam formamque mutare voâ—uit And this Masse was the same which sainct â—ames vsed at Hierusalem and sainct Peter in the â—asterne Contries And when this man and other Protestants come to set downe what change S. Zepherine Pope made in the holy Masse it was â—ot to change it into a Vulgare tongue but he a Roman Zepherinus Romanus kept it still vnchanged in the Latine tongue as all his predecessours had Damas Pont. in Zepherino Magdeburg in eod Rober. Barns in vit Pontif. Rom. in eod Bal. l. 1. act Pontific Rom. in Zepherino Robert Barnes alij in Alexandro Sixto Telesphoro done before in the west and Latine Church onely he tooke away wodden chalices vsed then in some places ordaining better and in this all writers Catholikes and Protestants agree Vitreos calices pro ligneis ordinauit And wheresoeuer there was any thing changed or added in the Masse it was as these men confesse euer done in the Latine tongue Alexander Romanus ad Adriani tempora peruenit Iâ— Missa pridiè quam pateretur vsque ad haec verba HOC EST CORPVS MEVM addidit ad memoriaÌ„ passionis Christi inculcandaÌ„ Sixtus Romanus vt SANCTVS in coÌ„munione Eucharistiae ter caneretur ordinauit Telesphorus Graecus GLORIA IN EXCELSIS DEO esse in Missa caneâ—dum praecepit These be all the additions changes they finde in the holy Masse before S. Zepherines time before which S. Eleutherius Pope had publikely sent it into Britaine and S. Lucius our King here publikely receaued it and all those additionâ— were taken out of Scripture not then translated into any vulgar vnlearned language So they prouâ— of all additions after all euer made in the Latine tongue except some very few in the Hebrew anâ— Greeke in the whole Latine Church And this iâ— vnquestionably conuinced out of the publike offices of he Church of Christ whether the Sacrificâ— of Masse or the rest Matins Laudes houres euen songe compline or whatsoeuer to be termed publike prayer of the Church for the farre greateâ— part of all these consisteth of the holy psalmes anâ— other parts of Scripture all bookes thereof publikely reade euery day and the psames euery weekâ— yet none of these were in any vulgar tongue in thâ— age nor many after this time The rest which is contained in the Catholike Church Creeds Prefaces Hymnes Antiphons or â—hat else amont not vnto the tenth part of what is taken from Scriptures and yet these were deliuerâ—d to the Church in learned toÌ„gues in them composed and not in other Wee are assured by Scriptures and good histories that the Apostles 72. disâ—â—ples and other holy Cleargy men in this first age preached in all nations they prayed and had publike prayers in many contries and in them founded Churches and must needs leaue some forme of such publike seruice for them they conuerted But wee are assured againe both by Scriptures and such antiquities that they all had not the guift of tongues numquid omnes linguis loquuntur and sainct 1. Cor. 12. Paul reckoneth it for a singular guist and priuiledge in himselfe to speake in all languages gratias 1. Cor. 14. Godwin Conuers c. 3. p. 36. Io. Leland in commentar Ant. Brit. v. Britanniae Io. Caius hist Cantabr p. 19. ago Deo quod omnium vestrum linguis loquor And our Protestants themselues with other antiquaries â—onfesse that these renowned men did preach in many places by interpretours and diuers Barbarous nations where they preached had then no vse of letters to write any thing at all in their owne laÌ„guage much lesse formes and offices of publike prayers which were and of necessity to be vsed in all Churches and by all Preists And in this condition was this Kingdome of Britaine all Gallia now Fraunce and other parts where the Druydes ruled not vsing letters and writing because all nations were then accompted and called by the Romans Barbarous in that and such vnciuill respects Some write the Greeke letters were vsed in Gallia but if it were so they were by the same authority very vnperfect many added afterward to bringe that writing to perfection and no history mentioneth that euer any forme of publike prayer or
the most auncient publike Church Masses or liturgies which Christians do or can alledge in their Religion bearing the names of the Apostles themselues and yet in euery one of them this most holie Sacrifice of Christs bodie and blood is quite contrarie to this article offered both for the quicke as is manifest and the deade also to haue remission of payne and gilt Fac Domine vt oblatio nostra accepta sit in propitiationem peccatorum nostrorum inrequiem animarum eorum qui ante nos dormierunt So S. Iames. Memento Domine famulorum famularumque Miss S. Iacob tuarum qui nos praecesserunt cum signo fidei dormiunt in somno pacis Ipsis Domine omnibus in Christo quiescentibus locum refrigerij pacis indulgeas deprecamur So S. Peter Animabus patrum Miss S. Petr. fratrum nostrorum qui antea in Christo fide dormierunt dona requiem Domine Deus noster horum omnium animabus Domine Deus noster dona requiem in sanctis tabernaculis tuis in regno tuo easque caelorum regno dignare So S. Marke Memento Domine Miss S. Marc. omnium fidelium dormientium in rectae fidei quiescentium So and much more S. Matthew Memento Miss S. Matt. Domine Seruorum tuorum quaecumque in vita deliquerunt ignosce Offerimus tibi rationabile hâ—c obseqnium pro fidelibus dormiâ—ntibus So S. Andrew and S. Chrisostome after him with the consent of the Fathers both of the greeke Latin Church testifying it was so decreed and left by the Apostles and practised by the Church of Christ Non Chrisostom Hom. 69. ad populum Antiochen temere ab Apostolis haec sancita fuerunt vt in tremendis mysterijs desunctorum agatur commemoratio Sciunt enim illis inde multum contingere lucrum vtilitatem multam Cum enim totius constiterit populus Sacerdotalis plenitudo tremendum proponatur sacrificium quomodo Deum non exorabimus pro his deprecantes And neque abs re is qui astat altari dum venerandâ— Oratione 41. in 1. Corinth peraguntur mysteria clamat pro omnibus qui in Christo dormierunt ijs qui pro ipsis celebrant memorias So in the Masses of S. Barnabas and S. Ambrose S. Basile the Syrians Mozarabes Gothes Muscouites Armenians and all Christians before thes times So it was in the old Masse vsed in Fraunce Hilduinus epist ad Loduic Imperat. Berno Augen Abb. Libell de reb ad missa spectant r. 2. Brytaâ—ne and all this west part of the world from the first receauing of Christianitie here as Hilduinus writing 800. yeares since with others proue the auncient copies thereof being then so old and worne that they were allmost consumed with age Cui adstipulari videntur antiquissimi nimia vetustate pene consumpti Missales libri continentes Missae ordinem more gallico qui ab initio receptae fidei vsus in hac occidentali plaga est habitus vsque quo tenorem quo nunc vtitur Romanum susceperit These our Missals so old 800. yeares since were no new Inuention THE XXIV CHAPTER The 32. Article intituled of the marriage of Preists thus examined and condemned THeir next 23. Article intituled of the marriage of Preists is thus Bishops Preists and Dcacons are not commaunded by Gods lawe either to vowe the estate of single life or to abstaine from marriage Therefore it is lawfull also for them as for all other Christian men to marry at their owne discretion as they shall Iudge the same to serue better to godlinesse This is their whole Article and making the only Scripture which they meane by Gods lawe to be the rule of Religion it is often confuted before And most false prophane and in many cases euen by their owne lawes and proceedings rebellious trayterous and tumultuous to say or write that no thinge is to be obeyed and performed but what is commaunded by Gods lawe or scripture and euery priuate carnall minister may Iudge herein at his owne discretion For by this Paradoxe all temporall and ciuill lawes of Princes not commaunded in scripture are voyde frustrate and not to be obeyed and such men and ministers against all publike rule and gouernment may Iudge censure doe and practise against all or any such lawes of his true and lawfull Soueraigne King though the wisest most Godly and potent in the world all common weales are layde open to manifest or rather certaine daunger and destruction And no law of England in particular is by this article to be obeyed except these ministers will interprete it to be commaunded by Gods laws And so all humane lawes doe cease and onely the lawe of God is in force and to be obeyed So wee must say of all Ecclesiasticall lawes also if they be not commaunded in the law of God all Courts Consistories and Tribunals must be taken away with their Iudges Rulers and Gouernours both ciuill and Ecclesiasticall except they can proue to these men that all their processes proceedings are commaunded in the lawe of God Againe by their owne Religion this Articles doctrine both for the reason it maketh and the conclusion it selfe is false for first in their 6. Article before intituled of testimony of holy scriptures for saluatioÌ„ They haue declared that things read in scriptures or to be proued thereby are articles of faith and requisite or necessary to saluation And so by these men it is allowed against this article that although it is not commaunded by Gods lawes or the Scripture that Bishops Preists and Deacons must vowe the state of single life or abstaine from Marriage yet if this is either reade in holy Scripture or can be proued thereby their Marriage is vnlawfull by their owne confession Queene Elizabeth her Iniunctions an 1. Regni eius Secondly the iniunctions of Queene Elizabeth nothing inferiour to these Articles doe forbid all their ministers to marry without their Bishops licence and allowance Therefore this article in their owne proceedings is vntrue to say they might lawfully marry at their owne discretion as all other Christian men might doe And as false it is that all other Christian men might lawfully Marry euen in these mens doctrine in this article For if the scripture Gods lawe did not commaunde Bishops Preists Deacons or any other to vowe the estate of single life or to abstaine from Marriage yet they which voluntarily doe make such vowes are commaunded by Gods lawe to keepe them redde altissmo vota Naum 1. psal 20. 60. 65. 115. Hier. 44. Psal 75. Is 19. tua Tihireddetur votâ—m Faciamus vota nostra quae vouimus Voueâ—e reddite Domino Vota vonebunt Domino soluent If a iust promise of man to man doth so stricktly binde by all lawes how much more obligatorie and binding is the promise and vowe of man to God The vowes of Chastitie Pouâ—rtie and Obedience in religious men neither Bishops Preists nor
all wayes when they went to serue in the temple were sanctified and lyued chaste and the continuall state of Seruing God especially in a more perfect lawe doth continually require such puritie and chastitie of life rightly doth S. Ambrose and other holie learned Fathers euen from hence conclude by the lawe of God against this Article that Christian Preists euer conuersant in and executing their sacred offices must lyue in perpetuall chastitie Veteribus idcirco concessum est Ambros ad c. 3. ep 1. ad Tim. Euseb Caesarien l. 1. demonstrat Euang. c. 9. Innocent 1. epist 1. c. 9. Siric ep ad Himer Tarâ—â—c Episcop c. 7. Hier. l. 1. contr louinian c. 14. 19 Apol. ad Pamach c. 3. 8. ad c. 1. ep ad Tit. Paralip cap. 23. Leuitis Sacerdotibus vxores ad vsum habere quia multum tempus otio vacabant à ministerio aut Sacerdotio Multitudo enim erat Sacerdotum magna copia Lcuit arum vnusquisque certo tempore seruiebat ceremonijs secundum institutum Dauid Hic enim viginti quatuor classes constituit Sacerdotum vt vicibus deseruirent Vnde Abia octanam classem habuit cuius vice Zacharias fungebatur sacerdotio ita vt tempore quo non illos contingebat deseruire altari domorum suarum agerent curam At vbi tempus imminebat ministerij purificati aliquantis diebus accedebant ad templum offerre Deo Yet these Preists continued a yeare together in this seruing of God neuer going to their wyues or howses priscis temporibus de templo Dei Sacerdotes anno vieis suae non discedebant sicut de Zacharia leginius nec domum suam omnino tangebant And the number of them was so greate that seruing but in one place it euer had thowsands there as the scripture witnesseth assuring there were founde in the time of Dauid 38000. Leuits aboue Pâ—ralip cap. 23. the age of 30. yeares appointed by their turns to serue in the temple Numer ati sunt Leuitae à triginta annis supra innenta sunt triginta octo millia virorum Ex his electi sunt distributi in ministerium domus Domini viginti quatuor millia praepositorum autem Iudicum sex millia Porro quatuor millia Ianitores totidem psaltes canentes Domino in organis Et distribuit eos Dauid per vices filiorum Leui. This persuading these learned Fathers that chastitie was so generally requisite exacted by the lawe of God in so many thowsands of Preists during the execution of their offices so longe time together induring they conclude from hence by the lawe of God that the Preists of the lawe of Christ fare more perfect and holie and being at all times and places bound to the exercise of their sacred functions not to be borne of one tribe alone nor to be either the twelueth part of the people as in that lawe or the hundreth of true beleeuers should lyue in perpetuall chastitie Quanto magis Innocent 1. Siric Ambros supr his Sacerdotes Leuitae pudicitiam ex die ordinationis suae seruare debent quibus vel sacerdotium vel ministerium sine successione est nec praeterijt dies qua vel à sacrificijs diuinis vel à baptismatis officio vacent The holie Fathers conclude the same necessitie of chastitie in Preists from the words of S. Paule how the vnmarryed man is free and fitte for the seruice of God Qui sine vxore est solicitus est quae 1. Corinth 7. Domini sunt quomodo placeat Deo But the marryed otherwise Qui autem cum vxore est solicicus est quae sunt mundi quomodo placeat vxori And sheweth the bonde and debt betwene marryed people to hinder their seruing of God Nolâ—â—e staudare inuicem nisi forte ex consensu ad tempus vt vacetis orationi Therefore they conclude that Preists allwayes Origen hoâ— 23. in numer hom 4. in leuitic l. 8. contra Celsum Euseb Caesar demonst EuaÌ„g l. 1. c. 9. Siric ep 4. ad Episc Africae c. 9. Hier. ad c. 1. ep ad Tit. l. 1. contr Iouinian c. 19. bounde to the seruice of God are allwayes bounde to chastitie Certum est quia impeditur sacrificium indesinens ijs qui coniugalibus necessitatibus seruiunt Vnde videtur mihi quòd illius est solius offerre sacrificium indesinens qui indesinenti perpetuae se deuouerit castitati The perpetuall and neuer ceasing Sacrifice among Christians requireth perpetuall chastitie in them that offer it And this to be so is ordeined by the lawe of God Diximus nuptias concedi in in Euangelio sed tamen easdem in suo officio permanentes praemia castitatis capere non posse Quod si indignè accipiunt mariti non mihi irascantur sed scripturis sanctis imò Episcopis Presbyteris Diaconis vniuerso choro sacerdotali leuitico qui se nouerunt hostias offerre non posse si operi seruiant coniugali Neyther need we the consent of Fathers and antiquitie in this exposition of the lawe of God but onely to insist vpon the verie words and letter of the scripture in the new testament it is allowed by our Protestants both in the Greeke and Latin text interpreted and translated by their owne Greeke and Latin lexicons and Dictionaryes and comparing places one with an other being their Rules and directions in expounding scripture we finde S. Paule to say oportet Episcopum epist ad Tit. esse A Bishop must be among other necessarie proprieties and conditions continentem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which absteineth and keepeth himselfe especially from haunting women continent chaste So he saith in an other epistle oportet Episcopuni esse a ep 1. ad Tim. c. 3. Bishop must among other laudable qualities be pudicum chaste shamefast honest Thus our Protestant Lexicons and Dictionaries do transtate And in the same place to contradict this Article in all he saith likewise of Deacons as of Bishops and Preists Diaconos similiter pudicos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deacons must be likewise chaste as Bishops and Preists And this he wittnesseth in both places allthough the man now called to holie Orders was marryed before As diuers were in that tyme the pagan lawe in the Empire especially debarring the vnmarryed and wanting children to be heyres being in force vntill it was taken away by Constantine the greate and good Euseb l. 4. de vit Const cap. 26. Christian Emperour as hard and wicked Dura sanè contra infaecundos lex quae illos tanquam scelus aliquod admisissent graui supplicio afficiebat The Apostolicall Fathers of this first age are wittnesses against this Article in the canons ascribed to the Apostles onely such as were in inferiour Can. Apost 25. orders were permitted to marry Ex his qui caelibes ad clerum peruenerunt Iubemus vt Lectores tantum Cantores si velint nuptias contrahant S.
God committed vnto thee or both together here is no true consecration of a Deacon in their owne proceedings nor Deacon so made if their pretended consecrating Bishop were a true a lawfull Bishop for first of giuing the new testament Act. 6. and power to reade the ghospell this cannot be the full and lawfull manner to make Deacons The first Deacons in the lawe of Christ being made otherwise by the Apostles as the Scripture witnesseth and before the new testament or anie part thereof was written to be giuen to them or for them to reade the ghospels then vnwritten and vnpossible to be read by them or any at that time or longe after The other of taking authority to execute the office of a Deacon cannot be the manner for first no man can truely and lawfully execute that wherein he hath no power and here is no power of a Deacon giuen in all this their forme and order And Statut. in parliament an 27. Elizabethae Reg. ad 1. Jacobo their owne parlaments and highest authorities in their religion doe not onely disable any man in England Deacon or other to execute the office of a Deacon such as the Apostles and Apostolike men of this age haue deliuered vnto vs but make it an offence of high treason for any lawfull Deacon either to execute that office in any Church Chappell or other place or to be in England without executing any such office or function at all euen reading the ghospell or any other And so if we ioyne this Protestant pretended power to execute the offices of a Deacon and reade the ghospell in the Church together there is not the least power of a true Deacon thereby either giueÌ„ or permitted by them in all England vnto any such Deacon to doe or not doe such or any dutie of that holy function And thus much of Deacons No true Preist amonâ— English Protestants Now it can be no question but the pretended ProtestaÌ„t Ordination of Preists is altogether vaine Idle and friuolous for being so iuuincibly proued that the cheifest and principall office and function of a Deacon is to assist and minister vnto Preists Bishops in the holy Sacrifice of Christs blessed body and blood at Masse such Sacrificing Preists not heauing any such power before their consecration to holy Preisthood must needs receaue it aâ— that time otherwise they should still remaine without it as they did before And our Protestants vtterly before denying all such sacrifice and sacrificing power and in this their pretended forme and manner of consecration hauing no thing at all to receaue or allowe it but the quite contrary and by their lawes so straungely persecuting sacrificing Preists and Preisthood this their fashioÌ„ of making or ordering their pretended Preists must needs be voyde and frustrate and they still remaine in that lay state in this respect wherein they were before euen from their first birth into the world Their Practise in this pretended consecration is this The Bishops the Preists present shall lay their handâ— seuerally vpon the heade of euery one that receaueth orders Prot. forme and manner of makiâ—g consecr Bish. Preists and Deac Tit. forme of Order of Preists The receauers humbly kneelinge vpon their knees and the Bishop saying Receaue the holy ghost whose sinnes thou doest forgiue they are are forgiuen and whose sinnes thou doest retaine they are retained The Bishop shall deliuer to euery one of them the Bible in his hand saying Take thou authority to preach the word of God and to minister the holy Sacraments in this congregation where thou shalt be so appointed Here is all their pretended consecration of Preists so farre from all meaning or intention to conferre any sacrificing power or Preisthood that before they come to this article in their 31. Article before they thus defined The Sacrifices of Masses in the which it was commonly Prot. art 31. supr sayde that the Preists did offer Christ for the quicke and the deade to haue remission of paine or guilt were blasphemous fables and dangerous deceites In that place I haue inuincibly proued against them both this Sacrifice and sacrificing Preisthood and Preists Institution All his Apostles and all consecrated by them and their Successours were massing and sacrificing Preists all the Apostolike writers of this first age gaue testimony to that doctrine and practise All Masses Missales or publike liturgies of all Churches ascribed to the Apostles themselues and continued by continuall neuer interrupted generall tradition beare witnesse vnto it The holy Prophets so described the Messias by a perpetuall holy Sacrifice to be offered in all places in his time that he should be a Preist after the order of Melchisedech teach and establish that Preisthood neuer to end or cease in his Church Thus taught the most learned rabbines among the Iewes before Christ So the Fathers and common practise of both Greeke and Latine Church with the best least learned Protestant writers euen of England writing and published by their publike allowance and authority as I haue vndeniably proued in that article and there made demonstration by all authothority that Christ at his last Supper when he onely did execute the act and office of his Preisthood according to the order of Melchisedech did ordaine his Apostles sacrificing massing Preists at that time in expresse termes set downe in holy Scripture hoc facite in meam commemorationem To offer his consecrated holy body and blood in Martial ep ad Burdegal cast 3. Clem. Coust Apost l. 8. c. 3. Iustin dialog cum Triphon Irenaeus adu haer l. 4. c. â—2 Eus l. 1 cap. 10. demon Euang elicar Theod. in c. 8. ad Hebraeos Alexa. 1. ep 1. cap. 4. Cyprian l 2. epist 3. ep 63. Ambr. in Psal 38. Gandentius tractat 2. Aug. lib. 83. q. q. 61. Sacrifice as he had done So the Apostolike men of this first age assure vs. Vbique offertur Deo oblatio munda sicut testatus est cuius corpus sanguinem in vitam aeternam offerimus Quod Iudaei per inuidiam immolauerunt putantes se nomen eius à terra abolere nos causa salutis nostrae in ara sanctificata proponimus scientes hoc solo remedio nobis vitam praestandam mortem effugandam Hoc enim ipse Dominus noster iussit nos agere in mei commemorationeÌ„ Domine omnipotens potestatem Apostolis dedisti offerendi tibi sacrificium mundum incruentum quod per Christum constituisti mysterium noui testamenti Suis discipulis dans consilium primitias Deo offerre eum qui ex creatura panis est accepit gratias egit dicens hoc â—st corpus meum calicem similiter qui est ex ea creatura quae est secundum nos suum sanguinem confessus est noui Testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo This was the opinion profession and practise of the