Christ and the rites receiued in the solemne administration of them all I do embrace 4. I admit and receiue all those points touching originall sinne and Iustification which are defined and declared by the Councell of Trent 5. I professe that there is a true proper and propitiatorie sacrifice offered to God in the Masse both for the quicke and the dead and that in the Eucharist the Bread and the Wine are Transubstantiated into the bodie and bloud of Christ 6. I acknowledge that vnder one kind whole and perfect Christ and the true Sacrament is receiued 7. I doe constantly hold that there is Purgatorie and that the soules there detained are helped by the Prayers of the faithfull 8. I hold that the Saints are to bee worshipped and called vpon and that they offer prayers for vs vnto God and that their relickes are to be worshipped 9. I doe resolutely affirme that the Images of Christ and of the Virgin Marie and also of other Saints are to be had and retained and that due honor and veneration is to bee yeelded to them 10. I do hold that the power of Indulgences was left by Christ in the Church and that the vse of them is most wholsome to Christian people 11. I acknowledge the holy Catholike and Apostolicke Romane Church to be the Mother and Mistrisse of all Churches and I promise and sweare true obedience to the Bishop of Rome the successor of Saint Peter the Prince of the Apostles and the Vicar of Iesus Christ 12. I vndoubtedly receiue and professe all other things deliuered defined and declared by the holy Canons and Oecumenicall Councels especially by the holy Synod of Trent c. The ten Commandements 1. I Am thy Lord God The ChristiaÌ„ doctrine coÌ„posed by the ReuereÌ„d Father Iames Ledesma Priest of the societie of Iesus and printed permessu Superiorum An. 1609. 1624. Thou shalt haue no other Gods but me 2. Thou shalt not take the name of God in vaine 3. Remember to sanctifie the holy-dayes 4. Honour thy father and mother 5. Thou shalt not kill 6. Thou shalt not commit adulterie 7. Thou shalt not steale 8. Thou shalt not beare false witnesse 9. Thou shalt not desire thy neighbours wife 10. Thou shalt not desire thy neighbours goods The Contents Sect. 1. THe causelesse bitternesse of the Church of Rome against the Reformed Churches pag. 1 Sect. 2. The occasion of the contention betwixt the Churches originally proceeded from the Romanists by their owne confession p. 10. Sect. 3. Corruptions both in faith and manners confessed by the members of the Romane Church and yet the Reformation denyed by the Pope and why c. p 18 Sect 4. Many learned Romanists conuicted by the euidence of Truth either in part or in whole haue renounced Poperie before their death p. 26. Sect. 5. Worldly policie and profit hinders the Reformation of such things which are altogether inexcusable in themselues p. 35. Sect. 6. The common pretence of our Aduersaries refusing reformation because we cannot assigne the precise time when errors came in Refuted p. 43. Sect. 7. The pedigree of the Romish faith drawne downe from the ancient heretiques and the Protestant faith deriued from Christ and his Apostles p. 59. Sect. 8. The Testimonies of our Aduersaries touching the Antiquitie and vniuersality of the Protestant faith in generall p. 68. Sect. 9. The Testimonies of our Aduersaries touching the Protestant and the Roman faith in these particular paragraphes 1. Iustification by faith onely p. 80. 2. The Sacrament of the Lords Supper and the doctrine of Transubstantiation p 86. 3. Priuate Masse p 116. 4. Seuen Sacraments p 132. 5. Communion in both kinds p. 164. 6. Prayer and Seruice in a known tongue p. 175 7. Worship of Images p. 189. 8. Indulgences p. 211. Sect 10. The Testimonies of our Aduersaries touching the infallible certaintie of the Protestant faith and the vncertaintie of the Romish p. 233. Sect. 11. The Testimonies of our Aduersaries touching the greater safety comfort and benefit of the soule in the Protestant faith then in the Romish pag. 249. Sect. 12. Our Aduersaries conuicted by the euident Testimonies of the ancient Fathers either ridiculously elude them or plainly reiect them p 263. Sect. 13. Our Aduersaries conuinced of a bad cause and an euill conscience by razing of our Records and clipping their owne Authors tongues p. 272. Sect. 14. Our Aduersaries conuicted of their defence of a desperate cause by their blasphemous exception against the Scripture it selfe 278. Sect. 15. Our chiefest Aduersarie Cardinall Bellarmine testifies the truth of our doctrine in the principall points of controuersie betwixt vs. p 287. Sect. 16. Our Aduersaries obiection drawne from the Testimonies of pretended Martyrs of their Religion Answered p 295. Sect. 17. Our Aduersaries common obiection drawne from the charitable opinion of Protestants touching the saluation of professed Romanists liuing and dying in their Church Answered p. 303. Sect. 18. Prouing according to the Title of the booke by the confession of all sides that the Protestants Religion is safer because in all positiue points of doctrine the Romanists themselues agree with vs but in their additions they stand single by themselues p 315. The safe Way Sect. 1. The causlesse bitternesse of the Church of Rome against the Reformed Churches WE reade in the Ecclesiastical History when the ancient Christians at Antioch fell at variance amongst themselues Theodoret sought by a fauourable report to allay the bitternesse of their Contention with these words Both parts make one and the same Confession of their faith Theod. lib 3. Hist. Eccles cap. 4. For both maintaine the Creed of the Nicene Councell The beautifull and sacred name of Truth speakes peace to all and that louely name of Peace giues that sweet counsell to all Christians which Abraham gaue to Lot Gen 13.8 Let there be no strife betwixt me and thee for wee be brethren If the Church of Rome had loued Truth and Peace without doubt the common bond of Christianity and the Creed which is the generall Cognizance of our faith would haue incited them to the like fauourable construction of the Controuersies of this age and the rather because their owne learned Cardinall professeth Bellar de Verbo Dei l. 4. c. 11. PrimuÌ„ Nota Secundò That the Apostles neuer propounded as Common Articles of faith other things then the Articles of the Apostles Creed the ten Commandements some few of the SacrameÌ„ts because saith he these things are simply necessarie and profitable for all men the rest are such as a man may be saued without them But such is the nature of the malignant Church and for that cause the Church of Rome is rightly deciphered by that name that instead of qualifying the vnquenchable broyles and intirely preseruing the seamelesse garment of Christ Camp 1. Rat. Jewel Harding pa. 222. 178. shee â—â—rmes vs Heretiques hellâ—ounds of Swinglius Luthers whelpes Turkish Hugenots damned
persons and worse then Infidels which vnchristian speeches dipt in lye and gall giue vs iust cause to say with Austen Quotidiana fornax nostra aduersariorilingua Aug. Confess lib. 10. c. 37. Our daily fornace is our aduersaries tongue It cannot bee denied that the reformed and the ancient Romane Church are two Sisters both descended from one and the same Catholike and vniuersall Mother of vs all but when the world shall vnderstand that the Romish Sister hath lost her breasts or at least-wise giueth her Children little or no sincere milke out of her two breasts the two Testaments when the world shall plainely discerne that shee doth daily practise spirituall fornication with the inhabitants of the earth when it shall be witnessed by her selfe that her Sister hath kept her first loue and continued her ancient birth-right from the time of the Apostles to the dayes of Luther Will it not seeme a strange folly or a wilful madnesse to quarrell with her Sister because she will not follow her vnknowne wayes and go a whoring after her inuentions If for no other cause yet for this alone because she played the Harlot her Sister might better iustifie a separation from her then to retaine fellowship with her lewdnesse It is the counsell of the Prophet Hos 4.15.17 If Ephraim be ioyned to Idols let him alone If Israel play the Harlot let not Iuda sinne Babylon was a true Church with which sometimes the religious did communicate but after it was more depraued the faithfull are commanded to go out of her and for that cause Abraham was commanded to go forth of Caldea wherein hee was borne because the inhabitants of the countrey were idolators and the Hebrewes were led out of Egypt by Moses and Aaron because the Egyptians were giuen to vaine superstitions such is our departure from the Church of Rome or rather from the errours of that Church that hath departed from her selfe and for that cause Non fugimus sed fugamur we left her vnwillingly not voluntarily That we bee not partakers of her sinne Reu. 18.4 and that wee receiue not of her plagues That saying of Erasmus was no lesse true then wittie who being demanded of the Duke of Saxonie what was Luthers capitall offence that stirred vp so many opposites against him made answer Luther had committed two great sinnes for he had taken away the Crowne from the Pope and had taken downe the belly of the Monkes and surely setting aside the Popes Lordlines and the luxurie of Priests it shall appeare there is no such cause why she should breathe out Anathemas Curses Excommunications with a Tradatur Satanae let her Sister be deliuered to Satan There is no such cause why shee should daily entertaine Iewes into her bosome when a poore Christian soule a beleeuing Protestant may not approch to her sanctuary for feare of the Inquisition Nobis non licet esse tam disertos The children of this world are wiser in their generation then wee professe our selues to be For as touching the twelue Articles of the Apostles Creed which are the maine parts of the Christian Truth Hoochers Ecclesiasticall Politis and wherein the Church of Rome doth still persist we gladly acknowledge her to bee of the family of Iesus saith Hooker and that which Saint Paul witnessed of the Israelites that in one respect they were enemies Rom. 11.28 but in another they were beloued of God so likewise as concerning the word of God and the Apostles Creed we giue the Church of Rome her due but in another respect as she hath created twelue new Articles and coyned new expositions vpon the old farre different from the doctrine of the Apostles as she depends vpon customarie Tenents which makes their chiefe claime by Tradition as shee relyes vpon the Church for the last resolutiō of faith as she maintaineth and practiseth manifest and manifold Idolatrie as she derogateth from the high price of our Redemption by adding their owne merits and satisfactions to the Merits of Christ as she aduanceth the Pope for the Lord Paramont aboue all that are called Gods In these and many like respects we say her Tenure is meane and base her Tenets are subiect to alienation her Articles are euidences of an vnknowne Truth her vnwritten verities are prescriptions within the memorie of man her Title is vsurpation her confidence is presumption her deuotion is superstition and shee her selfe a professed enemy to the Gospell Sect. 2. The occasion of the contention betwixt the Churches originally proceeded from the Romanists by their owne confession BVt before we enter into the debates and differences of these times it will not be amisse to looke backe and examine the cause of this great calamitie and distraction in the Christian Church and to inquire by whom and what meanes this bitter contention is fallen out betwixt two Sisters Cassander a learned Papist tooke speciall notice that these two sisters were fallen asunder euen to the diuiding of the houshold hee obserued the Author of those fresh bleeding wounds and accordingly as an eye-witnesse of those differences protesteth openly that the fault is to bee layed vpon those which being puffed vp with vaine insolent conceits of their Ecclesiasticall power Cassand Consult 56. 57. proudly and scornefully contemned and reiected them which did rightly and modestly admonish the reformation If we shall further inquire of him what remedy to apply to such incurable diseases he professeth seriously that the Church can neuer hope for any firme peace vnlesse they begin to make it which haue giuen the cause of that distraction If we further presse him for his aduise how to procure that Peace from them which first occasioned the falling off he replies and confidently assures vs that this cannot be effected vnlesse those which are in place of Ecclesiasticall gouernment would be content to remit some thing of their too much rigour and yeeld somewhat to the peace of the Church and hearkening vnto the earnest prayers and admonitions of many godly men will set themselues to correct manifest abuses according to the rule of diuine Scriptures and the Primitiue Church from which they haue swerued Here is a plaine confession of a learned Romanist that many abuses are crept into the Romane Church here is likewise an acknowledgement of a distemperature that proceedeth from the head and we know when the head is distempered commonly the whole body is out of order Now to rectifie these abuses he prescribes a Rule which is the holy Scriptures and he sets before vs an ancient patterne for our instruction which is the Primitiue Church If the Scripture be the rule of Truth and the ancient doctrine be the patterne of a true Church how can our Religion bee charged with heresie which professeth the Scripture to be the sole rule of faith or how can it be iustly accused of Noueltie as deriued from Luther when it is a Canon published for the direction of Preachers and Pastors
Legall and Euangelicall Scriptures let him bee accursed PARAG. 8. Indulgences IT is the Tenth Article of the Romane Creed I must firmely auouch that the power of Indulgences was left by Christ to the Church and I affirme the vse thereof to be most wholesome for Christs people This doctrine was proclaimed by the Councell of Trent Cum Potestas conferendi Jndulgenti as à Christo Ecclesiae concessa sit atque huiusmodi potestatem sibi tradita c. Concil Tridenâ— Sess 25. DecretuÌ„ de Jndulgentijs where it was likewise declared that whereas Christ did leaue Indulgences to the Church and the Church did vse that diuine power so granted in ancient times therefore the sacred Councell doth teach and command them to bee retained in the Church and condemne all them with a curse which either terme them vnprofitable or denie the Churches authority to grant them A reason no doubt sufficient for the Church of Rome to grant them and to lay Anathema vpon all such as shall denie them since Christ did first ordaine them and the Ancient Fathers did exercise that power committed to them by Christ but when we come to examination of Witnesses notwithstanding the Popes Creed and the Councels Decree it will bee found that neither Christ nor the Primitiue Fathers euer knew much lesse exercised such pardons and Indulgences as are now daily practised in the Church of Rome In the Primitiue Church when the Christians had committed any capitall and heinous offence for feare of persecution either in deniall of their faith or in sacrificing vnto Idols the parties were inioyned a seuere and long Penance the rigour of this punishment the Bishops and Pastors of their seuerall congregations had power if they saw cause to mitigate at their discretion which mitigation or relaxation of punishment was called by the name of Pardon or Indulgence This doctrine was deriued from Saint Paul who released the incestuous Corinthian from the bond of excommunication vpon his humiliation and serious repentance and writes vnto the Corinthians that they should doe the like and receiue him againe to their communion least he should be swallowed vp with immoderate griefe and this manner of Indulgence was ancient and continued long in the Church and of this there is no question Indulgentia propriè est absolutio Iudiciaria annexam habens solutionem ex Thesauro Bellâ—â—de Jndulg lib. 1. cap 5. The Indulgence in the Romane Church is an absolution from the guilt of temporall punishment by the application of the merits of Christ and his Saints which merits are termed Thesaurus Ecclesiae the Treasurie of the Church and this common Treasury of satisfactions is applyed to dead soules burning in Purgatory Thus Indulgences which were first vsed for mirigation of punishments are now reduced to priuate satisfactions and that which was formerly left to the discretion of euery Bishop in his owne Dyoces to dispense with summum Ius the extremity of the Law is now transferred wholy to the power and authority of the Pope nor that onely for some few yeares imprisonment in this life but for thousands of yeares in Purgatory after death insomuch that whosoeuer in the state of Grace shall say seuen prayers before the Crucifix Horae beatae Maria Virg secundum vsum sacruÌ„ and seuen Pater-Nosters and seuen Aue-Maries shall attaine six and fiftie thousand yeares of pardon fourteene thousand granted by Saint Gregory fourteene thousand by Nicholas the First and eight and twenty thousand by Sixtus the Fourth These and the like Indulgences were trained vp in the Schoole of Demetrius which brought no small benefit to the Pope and Clergie and therefore their owne Schoolemen Greg. de Valent cap. 2. Gregorie de Valentia termes them but a kinde of godly deceit wherewith the Church doth drawe men vnto some kinde of actions of deuotion euen as a Father when he moueth a little childe to runne promiseth him an apple which notwithstanding he doth not giue him But I will proceede to the publication of Witnesses whereby it shall appeare by the euidence of their owne Learned men that this point of faith hath no more Antiquity and consent of Fathers and Schoolemen in the Romane Church then the Articles before confessed De Jndulgentijs pauca dici possunt per certitudinem quia nec scriptura expresse de ijs loquitur sancti etiam Ambrosius Hilarius c. minime loquutur de Indulgentijs Durand 49. Sentent dist 20. q. 3. Indulgentiae authoritate Scripturae no innoture nobis sed authoritate Ecclesiae Romanae Romanorum Pontificum quae maior est authoritas Prier contr Luth. pro Indulg Difficile est modum Jndulgentiarum fundare authenticè in Scriptura Sacra c. Maior 4. d. 2. q 3. Durand Little can bee said of any certainty or as vndoubtedly true of Indulgences and pardons seeing the Scriptures speake not expressely of them neither the Fathers as Augustine Hillarie Ambrose Hierome c. Siluester Prierias Pardon 's are not knowne to vs by the authority of the Scriptures but by the authority of the Church of Rome and the Popes which is greater then the authoritie of the Scriptures Maior It is hard to ground the manner of Indulgences authentically in Scriptures in token of which the three first Doctors of the Church haue spoken but little Roffensis Bishop of Rochester It is not sufficiently manifest from whom Indulgâ—nces had their Originall Roffens Quamdiis nulla fuerat de Purgatorio cura nemo quaesiuâ— Indulgentias nam ex illo pendet omnit Indulgentiarum aesti matio caeperunt igitur Indulgentiae postquam ad Purgatorij cruciatus aliquaÌ„dò trepidatum erat Roffens art 18. contrà Lutherum Of Purgatorie there is very little or no mention amongst the ancient Fathers but after Purgatorie began to terrifie the world and after a while men had trembled at the torments thereof Indulgences began to be in request as long as Purgatorie was not cared for there was no man sought for Pardons for the whole price of pardons hangeth on Purgatory take away Purgatory and what shall we neede of Pardons harum vsus in Ecclesia serò receptus Alph. contr heres 8. verbo Jndulgentia Alphonsus a Castro There is nothing in Scripture lesse opened or whereof the Ancient Fathers haue lesse written then of Indulgences and it seemes the vse of them came but lately into the Church Antoninus There is not any expresse testimonie for proofe of Indulgences De Indulgentijs nâ—l expressè habemus in sacra Scriptura nec etiam c. Anton. part 1. ut 10 cap. 3. in principio De ortu JndulgentiaruÌ„ si certitudo habere possit veritatis indagandae opeÌ„ ferret verum quia nullâ—e Scripturae Sacra nulla priscorum Doctorum Graecorum aut LatinoruÌ„ authoritas Scripta haec ad nostram de duxit notiâ—iam Caiet opus 15. c. 1. Neque mirum videri debet si authores anti quiores non multos habemur qui
prayer in an vnknowne tongue they confessed it was not vsed in the Primitiue antient Church but say they the prayer and seruice was vsually taught in the vulgar and knowne tongue In this confession they intimate the noueltie and vncertaintie of their owne doctrine and in this acknowledgement they witnesse the antiquitie and visibilitie of our Church long before Luthers dayes Touching Adoration of Images they confessed that there is no expresse place of Scripture that commands their worship they confessed there is no example amongst the Fathers for their adoration but rather against them and in these confessions they intimate the noueltie and vncertaintie of their owne doctrine and practise and in our worshipping of God in spirit and truth they acknowledge the antiquitie of our Religion and the visibilitie of our Church long before Luthers dayes Lastly touching Indulgences and Pardons they confessed that their Indulgences now vsed haue no authoritie from Scriptures or Fathers and in this confession they intimate the noueltie and vncertaintie of their owne doctrine and consequently the Indulgences which wee vse for no other end then the mitigation and relaxation of punishment to haue had antiquitie and visibilitie in the Church long before Luthers dayes If these witnesses had been ignorant or excommunicate persons in their owne Church or had they witnessed the truth in ceremonies and things doubtfull there might bee some plea why their testimonies should not be admitted but when the points in question are Articles of their owne Creed when they are witnessed by Popes by Councels by Cardinals by Bishops by learned Doctors and Schoolemen in their owne Church in our behalfe and against their owne Tenets I see no cause why I should not demand iudgement in defence of our Church and triall of our cause It is the law of God and man Ex ore tuo I will iudge thee out of thine owne mouth and from this decree and their owne confessions vpon record I call men and Angels to witnesse that they haue denyed antiquitie and vniuersality to the Articles of their own Creed and haue resolued the grand question touching our Church before Luther that it was in Christ in the Apostles in the Fathers in the bosome of the Ancient Church long before Luthers dayes Sect. 10. The Testimonies of our Aduersaries touching the infallible certaintie of the Protestant faith and the vncertaintie of the Romish OF what strength and force is truth it appeares by this that she extorts a full and ample testimony of her doctrine from her sworne enemies and yet for further proofe of our cause I will giue another summons to the prime men euen of their grand Inquest who without partialitie will testifie in our behalfe that our Church is built vpon a more stable and sure foundation then the Papacie and that our doctrine is more fruitfull and profitable and euery way more safe and comfortable for the beleefe of euery Christian and the saluation of the beleeuer Touching the certaintie of faith it is Bellarmines confession Bellar. de Jnstit lib. 3. cap. 8. None can be certaine of the certaintie of faith that hee doth receiue a true Sacrament for as much as the Sacrament cannot be made without the intention of the Minister and none can see another mans intention This confession being layed for a positiue ground of their Religion the Church of Rome hath ouer throwne in one Tenet all certaintie of true faith To begin with the Sacrament of Baptisme If the Priests intention faile by their doctrine the Insant is not baptized he is but as a Heathen out of the Church and consequently in the state of damnation Looke vpon their Sacrament of Orders it is the confession of learned Bellar mine Bellar. de Milit Eccles ca. 10. ad secundum If we consider in Bishops their power of Ordination and Iurisdiction we haue no more then a Morall certaintie that they are true Bishops and there he giues the reason for it Because the Sacrament of Orders depends vpon the Intention of the ordeiner Looke vpon the Sacrament of Matrimony and of this there is no certaintie because it doth depend vpon the Intention of the Minister and if he faile in his Intention at the time of solemnization the married people liue all their dayes in adulterie so that by their owne confession there is no certaintie of Christianitie by Baptisme no certaintie of their Sacrament of Orders and consequently no certaintie of succession in person which they so much magnifie in their Church besides if in the whole succession of Popes and Pastors the Intention of any one Priest did faile either in Baptisme or in Orders all succeeding generations that ordaine and consecrate both Priest and people are become vtterly voide and of none effect He that is bound vpon a curse to beleeue seuen Sacraments and yet is not certaine of any one must be saued by an implicit faith and yet it is to be feared for want of their Priests intention the poore ignorant soule doth sometimes worship a peece of bread because the consecration of Christs body depends say they vpon the intention of the Priest and no man doth know another mans intention Againe touching their Inuocation of Saints they are vncertain whether the Saints do heare their prayers they are vncertaine whether some they pray vnto be Saints in heauen or Diuels in hell Touching the first Biel. in Câ—n. Missae Lect. 28. Pet. Lomb. Senten lib. 4. dist 45. It is not certaine saith Biel but it may seeme probable that God reuealeth vnto Saints all those suits which men present vnto them and saith Peter Lombard It is not incredible that the soules of Saints heare the prayers of the suppliants Here is nothing but probabilitie and vncertaintie and yet admit it were more then probable that they did heare our prayers yet there is no certaintie that al such are Saints which are canonized by the Romane Church Accedit quod miracula quae ab Ecclesiae suscipiuntur in Canonizationibus sanctorum quae tamen maximè authentica sunt cum humano testimonio innitantur non omnino certa sunt quoniaÌ„ c. Caret in epusc de concep Virg. Mar. ca. 1. Fidei Christianae certitudo non humano morâ— certa esse debet sed infallibile omnino debet habere testimonium Caret ibid. It cannot be knowne infallibly saith Caietan that the miracles whereon the Church groundeth the Canonization of Saints bee true by reason the credit thereof depends on the reports of men who may deceiue others and bee deceiued themselues And vpon this vncertaintie Saint Austin complained in his dayes That many were tormented with the diuell who were worshipped by men on earth Whose reason and authoritie was so vndoubtedly true Bellar. de sanct Beat. lib. 1. c. 9. that Bellarmine had no way to auoide it but with a Fortasse c. Peraduenture saith he it is none of Austins and yet if Bellarmines answer were true which is but
duo sola Sacramenta in Euangelijs maenifesté tradita legimus Bessa de Sacram. Euchar for he fully concludeth with the Protestants We reade of two onely Sacraments which were deliuered vs plainely in the Gospell I need not insist much vpon the deniall of the certaine and definite number of seuen Sacraments knowne to the Fathers for Cardinall Bellarmine by way of preuention giues vs to vnderstand that The Protestants ought not to require of them to shew the number of seuen Sacraments either in Scriptures or Fathers Non debere adversarios petere vt ostēdamus in Scripturis aut Patribus nomen Septena rij numeri Sacramentorū Nam nec ipsi ostendere possunt nomen binarij vel ternarij vel quaternarij Scriptura enim Patres non c. Bellar. de effectu Sacr. lib. 2. c. 24. Satis esse debet quod Patres in varijs locis aut certè varij Patres eiusdem aetatis omnium septem Sacramētorum alicubi meminerint Idem ca. 27. for that we cannot shew the number of two nor three nor foure besides it is sufficient saith he that the Fathers in diuerse places and diuerse Fathers of the same Age in some place make mention of those Sacraments The number therefore by our Adueruersaries confession is not to be expected in the Primitiue Church and therefore it is more to bee wondred why the Romane Church should impose the peremptorie number of seuen with a curse vpon al them that beleeue them not If the Fathers had made mention of the seuen Trent Sacraments onely although they had neuer mentioned the number of seuen there might haue beene some plea for the number also but when they call many things by the names of Sacraments which had a mysticall sence because they were types and figures of holy things nay more when they did insist sometimes in the number of two and so restrained the proper Sacraments of the Church to the definite number of two onely It is no way probable that those fiue Sacraments were of other account with them then other holy things which they called Sacraments for had the Fathers beleeued that those Sacraments had beene instituted by Christ as the Church of Rome doth they would of necessity concluded them for true and proper Sacraments of the Church and then without doubt the Fathers who were elegant in the application of such mysteries would haue easily found in them the mysterie of the number seuen Saint Ambrose in his Treatise of the Sacraments diuided into sixe bookes makes no mention but of two and in his first booke and first Chapter proclaimes to the beleeuers of his age De Sacramentis quae accepistis sermonem adorior I speake of the Sacraments which you haue receiued that is to say of those two Sacraments which the Church hath taught and declared vnto you and that you may rightly vnderstand what the Roman Church professed concerning the number of Sacraments in those dayes Quaedā pauca pro multu c. August de doct Christ li. 3. c. 9. Saint Austin tels vs Our Lord and his Apostles haue deliuered vnto vs a few Sacraments instead of many and the same in doing most easie in signification most excellent in obseruation most reuerend as is the Sacrament of Baptisme and the celebration of the body and bloud of our Lord and lastly concludeth them both in the number of two August de Symbol ad Catechum Haec sunt Ecclesiae gemina Sacramenta These be the two Sacraments of the Church Tunc demum planè sanctificari esse filij Dei possunt si vtroque Sacramento nascantur Cypr. li. 2. Ep. 1. ad Steph. If we looke beyond those times Saint Cyprian that blessed Martyr liued and dyed in the faith of two Sacraments onely Then saith he may we be throughly sanctified and become the children of God si vtroque Sacramento c. if we bee borne by both the Sacraments If we looke below them Fulbertus Bishop of Chartres shewes vs the way of Christian Religion Fulbertus Epist 1. is to beleeue the Trinitie and veritie of the Deitie to know the cause of his Baptisme and in whom duo vitae Sacramenta the two Sacraments of our life are contained And in the time of Charles the Great Sunt Sacramenta Christi in Ecclesiâ Catholica Baptismus corpus sanguis Christi Paschas de caena Domini Paschasius an Abbat speakes plainely and in few words These be the Sacraments of Christ in the Catholique Church Baptisme and the bodie and bloud of Christ And lastly Bessarion their owne Bishop of Tusculum professeth to all his Romish Proselites Wee reade of onely two Sacraments which were plainely deliuered in the Gospell These learned Doctors rested in the faith of two Sacraments in their dayes and yet notwithstanding called many things by the names of Sacraments Signa cum ad res diuinas adhibentur Sacramenta vocantur Aug de doct Christ l. 3. c. 6. and the reason is giuen by Saint Austin Signes when they be applyed to godly things bee called Sacraments and in this sort many rites ordinances in the Church are called Sacraments because they signifie some holy thing Aug. de bono coniugali cap 18. August in Psal 141. Aug lib. 4. de symbol c. 1. Aug. lib. 2. de pec merit remis ca. 26. Polygamie or marriage of many wiues Saint Austin cals a Sacrament as signifying the multitude of the Gentiles that should bee subiect to God Againe he termeth the signe of the crosse Exorcisme Holy bread giuen to the Catechumenists beginners in the faith by the names of Sacraments Alex. 1. Ep. 1. ca. 5. Pope Alexander the first Ambros li. 3. de Sacram. c. 1 Cypri Serm de lotion pedum Bernard de coena Domini cals Holy water a Sacrament Saint Ambrose Cyprian and Bernard cals Ablutio pedum washing of the Apostles feet a Sacrament Tertullian calleth the whole state of Christian faith a Sacrament Religionis Christianae Sacramentū Tertul. li. 4 contr Marcionem Sacramentū orationis Sacramentum esuritionis Sacramentū Scripturarū Sacramentū fletu◠Sacramentum sitis Hila. in Mat. Canon 11. 12. Canon 23. Saint Hilarie in sundry places speaketh of the Sacrament of prayer the Sacrament of fasting the Sacrament of the Scriptures the Sacrament of weeping the Sacrament of thirst And Saint Hierome speaking of the booke of the Reuelation tells vs there are in it Tot Sacramenta quot verba as many Sacraments as words All these and many like signes and mysteries were called Sacraments by the Ancients and yet are none of the seuen Sacraments which the Church of Rome holdeth so that if euerie ordinance called a mysterie or a Sacrament in Scriptures and Fathers make a true Sacrament they may decree seuentie Sacraments as well as seuen As these men therefore cannot denie there is mention of the number of two Sacraments in the Fathers and not of seuen so likewise we