faithe or be thought requisite or necessarie to saluation Now to proue my second proposition D. Feild will testifie that both these scriptures and the right order of deductions from them in matters of faith are deliuered vnto vs by tradition onely his â—ordes be these Much contention there hath Feild l. 4. pag. 238. cap. 20. beene about traditions some vrgeing the necessitie of them and other reiecting them For the cleareing whereof wee must obserue that wee reiect not all for first wee receaue the number and names of the Authors of bookes diuine and canonicall as deliuered by tradition This tradition wee admitt The number Authors and integritie of the partes of these bâ—okeâ— wee receaue as deliuered by tradition Thus much for the scriptures that their number Authors partes and euery chapter verse and sentence is by tradition Then their pretended deductions from thence must needs be such for in euery theologicall Syllogisme they must needs take eyther the one or both propositions from this graunted tradition and their conclusion must much rather be tradition as also the maner of deduceing for they graunt they are not expressely in scripture and to decide this D. Feild wittnesseth againe in this order The Feild sup pag. 238. 239. seconde kinde of tradition which wee admitt is that summarie comprehension of the cheife heades of Christian doctrine conteyned in the Creede of the Apostles which was deliuered to the Churche as a Rule of her faith The orderly connexion and distinct explication as these principall Articles gathered into an Epitome iâ— rightly named a tradition And howsoeuer hee will contend that the Articles are in scripture or may thence be deduced in which his fellowes in Religion hereafter will giue him deniall for Christs discendeing into Hell communion of Saincts and others yet hee must needs graunt that the Creede of the Apostles being composed by them and deliuered to the Church as a Rule of her faith before the scriptures of the new testament wherein hee will say it is conteyned were written is absolutely a Tradition And yet hee maketh it so absolute a thinge that to vse his wordes in it are implyed and whence are inferred all conclusions Theologicall But that the Feild supr cap. 20. true explication also of scripture is a tradition hee wittnesseth in these wordes The third is that forme of Christian doctrine and explication Feild pag. 239. of the seuerall partes thereof which the first Christians receauinge of the same Aposiles that deliuered to them the scriptures commended to posterities This may right be named a tradition for that wee neede a playne and distinct explication of many things which are somewhat obsâ—urely conteyned in the scripture Therefore seing these deductions from scripture are not without tradition and thinges obscurely conteyned may not be receaued as articles of Religion by them without a playne and distinct explication by tradition and the playne things of scripture by them before as also that epitome of our faith the Apostles Creede are traditions it is manifestly proued that all Articles and matters of faith are by tradition by these their writeings Further I argue thus whatsoeuer doctrine is of that necessitie that the denyall Feild 〈…〉 obstinately is Heresie must needs be a matter of faith and necessarie to saluation But by these Protestants there is such doctrine onely by tradition Therefore some matters of faith and necessarie to saluation are beleeued onely by tradition The Maior proposition is euidently true yet further confirmed by these Protestants D. Couells Couell exam pag 202. Ormer dial 2. wordes be these Hereticks are neyther simple Infidells nor Idolaters but obstinately erringe in some fundamentall poynt M. Ormerod writeth thus hee is an Hereticke which so swarueth from the wholesome doctrine as contemning the Iudgment both of God and the Church persisteth in his opinion Thus wee see that Heresie is not without deniall of a matter of faith wherein both the Iudgment of God and the Churche is contemned The Minor is proued by D. Feild in this maner where first to vse his wordes hee alloweth for a cleare Instance not to be proued by Feild pag. 240. scripture the perpetuall virginitie of Mary and after confesseth that Hiluedius for pertinatiousely deniall thereof was condemned of Heresie In that hee saith this is no point of Christian faith but a Feild sup cap. 20. seemely truthe deliuered vnto vs by the Church of God fitting the sanctitie of the blessed Virgin and the honor due to so sanctified a vessell of Christs Incarnation as her bodie was hee speaketh truely in allowing it for a Tradition but denying it to be any point of Christian faith and yet telling vs that Heluidius for deniall of 〈◊〉 was condemned of Heresie hee both contradicteth himself the truth and his fellowe Protestants before assureing that Hereticks be they that obstinately erre in fundamentall points as D. Couell writeth or as M. Ormerod noteth swarue from the wholesome doctrine as contenininge the Iudgment both of God and the Church Where it is euident that a matter of faith is denied in euerye Heresie and also that things deliuered onely by tradition as D. Feild acknowledgeth the perpetuall virginitie of our blessed Ladie to be are the worde and Iudgment of God Further these Protestants seeme to condemne the Anabaptists and denyers of the necessitie to baptise Infants yet D. Feild writeth thus Feild pag. 239. The foarth kinde of Tradition is the coÌ„tinued practise of such things as neyther are conteyned in the scripture expressely nor the example of such practise 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 found that they shoulde doe it And his wordes of the plurall signification The fourth kinde of traditions such things of this sorâ—eâ— c. are sufficient argument that hee alloweth diuers other Traditions of this nature That which he addeth wee fynde the scripture to delyuer the grounds of it is expressely Feild pag. 228. Couell def of Hook pag. 85. against himself before and D. Couell thus assureing vs in these wordes doctrines deriued exhortations deducted Interpretationâ— agreeable are not the worde of God and D. Feild Feild supr pag. 226. priuate Interpretation is not so proposed and vrged as if they woulde binde all others to receaue it Yet all men are bownde to receaue and firmely beleeue articles and matters of faithe Further D. Willet telleth vs that Vigilantius Willet Antilog pag. 13. was condemned of Heresie for denying reuerence to Relickes and yet Protestants generally teach that doctrine is not conteyned in holy scriptures D. Feild writeth Feild pag. 138. l. 3. cap. 29. in these wordes Aerius condemned the custome of the Churche in nameing the deade at the altare and offeringe the sacrifice of the Eucharist for them For this his
preists parsonall absolution from syn after confession Baptisme by priuate parsons in time of necessitie Confirmation profession of our faith to beleeue in the Father the Sonne holy Ghost ordination of Archbishops in their prouinces and Bishops in their dioces the Article of Christ discent to Hell the Apostles creede Baptisme of Infants the perpetuall virginitie of our blessed Ladie the celebrateing of our Lords day called Sonday for the sabbath in the old lawe the feastes of Pentecoste and Easter and their time when to be celebrated not answeareing to the Iewes and for denyall of which the quartadeciman Heresie was condemned and others are thus allowed by these Protestants to be true traditions or so esteemed in the primatiue Church by their testimonie Therefore they ought to haue allowance for true and indubitate Traditions The Maior is euident for against Protestants no better testimonie can be then from themselues and they haue graunted before that the primatiue Church is a true Rule in Religion and to be followed of vs. Now to proue the Minor I must ciâ—e these Protestants and if any of them in the Iudgment of some others in their Religion speake not allwaies to their likeinge or vnproperly as they thinke lett them try this combate with themselues it belongeth not to mee in this treatise First D. Couell and others teache That the signe of the crosse is Couell ag Burg. pag. 139. 124. 125. confer an apostolickall constitution and tradition And the Protestants against Puritans do not defend it by scripture The same D. Couell from the Couell ag Burg. pag. 122. auntient Fathers tell vs That the mixture of water with wine is an apostolicall tradition And as a generall Councell is of highest Iudgment by these men before so D. Willet writeth Willet Antilog pag. 169. thus the Greekes in a generall Councell held at Nyce confirmed and allowed the adoration of Imadges and it taught that Reuerence of Imadges is an Apostolicall tradition M. Middleton hath Concil Nyc 2. Middleton pap pag. 64. 45. 46. 51. thus testified S. Chrisostome taught it to be the Apostles ordinance to pray for the deade and confesseth it was a tradition in the primatiue Church receaued from the Fathers to pray for the deade and begg mercie of God for them The deade were prayed for in the publicke liturgies or Masses of Basile Chrisostome and â—piphanius The Greeke Gennad Schol. def 5. c. 3. Church so allowed by Protestants as before testifieth thus The doctrine of Purgatorie prayer and sacrifice for the deade was a Tradition of the Apostles M. Perkins Ormerod and others assure vs Perk. probl pag. 93. Ormer pict pag. â—7 Morton Apol. part 1. pag. 227. 228. Middleton pap pag. 134. Willet Antilog pag. 13. the auntient Fathers taught prayer to Saincts and D. Morton alledgeth how all antiquitie taught Inuocation of Saincts Then seing Protestants will not allowe it by scripture they must graunte it by Tradition M. Middleton telleth vs that the auntient Fathers so receaueinge it from them that went before them taught that vowes of chastitie and single life in Preists is to be obserued by tradition D. Willet graunteth that Vigiluntius was condemned for an Hereticke for deniall of reuerence to Relicks Then by tradition in the Iudgment of Protestants for they teache that it is not conteyned in scripture His Maiestie and the Protestant conference tell vs with Confer pag. 13. the Fathers and Apostolicke Churches that the particular and pâ—rsonall absolution from synne after confession is apostolicall and a verie godly ordinance And yet other Protestants there affirme that neither that nor others followeing are conteyned in scriptures D. Bilson Protestant Bishop of Winchester with consent Confer pag. 18. of Antiquitie teacheth That baptisme to be ministred by priuate persons in time of necessitie is an holy tradition His Maiestie and the saide Conference teach that Bishops be diuine ordinations Confer pag 35. 36. and confirmation is an apostolicall tradition How it ought by these men to be receaued Pag. 10. 11. for a sacrament shall be proued amonge other Sacraments hereafter M. Wotton writeth Wotton def of Perk. pag 465. 4â—6 that S. Basile did holde that the verie profession of our faith by which wee beleeue in the Father the Sonne and the holy Ghost is a tradition D. Couell wittnesseth thus that it was an Couell ag the plea. of the Innoc. pag. 104. Barlowe Ser. Sept. 21. An. 1607. part 3. cap. 2. apostolicall tradition or ordination to ordayne Archibishopâ— in their prouinces as Bishops also in their diocesse to rule the Church And yet many English Protestants to be cited hereafter deny such things either directly or consequently to be conteyned in scriptures and yet as before doe make true discipline and Regiment so essentiall a thinge in Religion that in their doctrine it is a note of the true Churche The Protestant Puritans vtterly deny alsoe that Christs discent into Hell can be proued out of scripture yet their Protestant Bishop of Winchester D. Bilson Bilson suru pag. 664. affirmeth That the Article of Christâ— discent to hell and the Creede wherein it is conteyned is an Apostolicall tradition deliuered to the Church by the direction and agreement of the Apostles To which D. Feild hath also giuen testimonie before Feild pag. 238. 239. And affirmeth the same of other particulars remembred in the Minor proposition amonge which that doctrine of baptizing infants is denyed by many of his English Protestant Church either to be conteyned or to be proued by scripture yet D. Feild Feild pag. 239. writeth thus Baptisme of Infants is named a tradition because it is not expressely deliuered in scripture that the Apostles did Baptize Infants nor any expresse precept there founde that they should so doe Then if wee should graunte more authoritie and giue greater credit to this Doctor that in his Iudgment against his fellowe Protestants before hee coulde probably deduce this doctrine from scripture which they deny yet it is but his priuate deduction and Interpretation and perhaps some few others which as before by his graunte bindeth vs not to receaue it as the doctrine of baptizing infants doth Of the perpetuall virginitie of our blessed Ladie to be a tradition I haue entreated before And Doctor Feild addeth thus The fift kinde of traditions Feild supr 239. comprehendeth such obseruations as in particulare are not commaunded in scripture nor the necessitie of them from thence concludeth Of this forte many thinke the obseruation of the Lent fast to be the fast of the fourth and the sixt dayes of the weeke and some other The custome of standeing at prayer on the Lords day and betweene Easter and Whitsontide was generally receaued as deliuered by Apostolicke tradition and when some began to breake it it was confirmed by the Councell of Nyce And if Concil Nic. can 20. to stand at prayers at such times of the Lords daye Easter and
Whitsontide was generally receaued as a Tradition deliuered by the Apostles then the times themselues not being either commaunded or directly exemplified in scripture must also be allowed by tradition And yet the Sabboth day in the old lawe which was abrogated by this tradition of the Sonday the Lords day as hee nameth it was so expressely commaunded by scripture that in order it is the third of the ten cheife commaundements and one of the first table belongeing to the worshipp of God Therefore a Tradition so powerable as to giue a ceaseinge to the expresse writteÌ„ worde lawe and commaundement of God must needs be of equall power And the Christians feaste of Easter likewise crosseing with and euacuateing the Pascha of the lawe written and without scripture onely by the prerogatiue of Tradition cannot be inferior especially seeing as before the Quartadecâ—mans denyers thereof were condemned as Hereticks by the primatiue Church for that cause And the like reason is of the feast of Whitesontide in the Church of Christ receaued by the same Rule of Easter onely by vnwritten tradition yet clearely abolisheinge and takeinge away the written lawe and word of God in that behalf Further I argue thus whatsoeuer is not a perfect and compleate Rule and Square in matters and questions of Religion without the help and dyrection of vnwritten traditions cannot be termed an absolute Rule in this kinde But the scripture and written worde of God by these Protestants is such Therefore by them no absolute and perfect Rule in matters of faithe The Maior is euidently true in the light of nature otherwise one and the same thinge in the same respect might be absolute and not absolute perfect and not perfect and two Contradictories might be true which is vnpossible The Minor proposition is thus proued by D. Feilde who speakeing of traditions Feild l. 4. cap. 20. pag. 239. vnwritten and yet allowed by him hath these wordes The third kinde of tradition is that forme of Christian doctrine and explication of the seuerall partes thereof which the first Christians receauing of the same Apostles that deliuered to them the scriptures commended to posterities This may rightly be named a tradition for that wee neede a playne and distinct explication of many things which are somewhat obscurely conteyned in the scripture Which is sufficient proofe that tradition vnwritten is the cause why many things are beleeued by faith grownded vppon tradition not written which the scriptures could neuer warrant vs to beleeue For things obscurely handled and not playnely and distinctly explicated which as hee saith is by tradition cannot be the formall obiect of faith by any possibilitie for seeing true certayne and vndoubted Reuelation from God euen by Protestants is the formall cause of beleeueinge things obscurely conteyned or taught cannot haue this priuiledge And yet by D. Feilds wordes many thinges be in this state without the assistance of tradition and yet firmely to be beleeued Therefore not the obscuritie in scripture but to vse his wordes a playne and distinet explication of many thinges by tradition receaued by the first Christians from the Apostles commended to posterities is the formall cause and reason of beleeueinge such verities Now to drawe to an end in this question of traditions D. Feild to his fowre before acknowledged kindes of traditions The holy scriptures the Creede of the Apostles the forme Feild pag. 238. l. 4. of Christian doctrine and explication of the seuerall parts thereof which the first Christians receaueinge of the same Apostles that deliuered to them the scriptures commended to posterities and the continued Feild pag. 239. practise of such thinges as neither are conteyned in the scripture expressely nor the example of such practise expressely there deliuered thoughe the growndes reasons and causes of the necessitie of such practise be there conteyned and the benefitt or good that followeth of it hee addeth the fift kinde in these wordes The fift kinde of traditions comprehendeth Feild supr pag. 239. such obseruations as in particulare are not commaunded in scripture nor the necessitie of them from thence concluded though in generall without limitation of times and other circumstances such things be there commaunded Of this sorte many thinke the obseruation of the lent faste to be the faste of the fourthe and the sixt dayes of the weeke and some other This supposed as also the Feild pag. 242. same Protestant Doctors Rules before to know true traditions the consent and doctrine of the Churche the moste renowned for learninge the constant Testimonie of the pastors of an Apostolicke Church amonge which next to generall Feild pag. 202. Councells bynding and commaunding all the Church of Rome is especially to be obeyed reuerenced and respected as moste priuiledged from error yt must needs be euident by these Protestants that Traditions whether deliuered in scripture to be deduced from them or to be receaued without scripture are to be adiudged for the Romane Churche for that before is proued by them to be the true Church of Christ the Pope of Rome to be the supreame commaunding Ruler in it that the scriptures receaued by it are Canonicall and the vndowbted worde of God and all true and Iuridicall expositions and deductions from them are onely for the doctrine of the same Churche of Rome And so their other grounted Rules of generall Councells and Learned Fathers to be handled in the next chapters doe also teach vnto vs the same doctrines by these Protestants for by their Iudgment they may not nor can proceede in such bâ—sines but by the holy scriptures and true expositions and deductions from them allreadie proued by these Protestants for the present Roman Church Therefore I conclude this question with this Arguments following Whatsoeuer doctrines in Religion generall Councells the highest binding and commaunding Rule and authoritie ouer all Christians in the Iudgment of Protestants haue defined by the Bishops and Fathers assembled in them in matters of Religion by traditions written or vnwritten are to be receaued and embraced of all But all or the cheefest Articles in question betweene Catholicks and Protestants are directly concluded by the grounte of these Protestants by the Councells and Bishops in them assembled at Nyce the seconde the greate Laterane Florence and Constance Basile cited and allowed for generall Councells by the Protestant Bishop of Winchester D. Bilson D. Willet D. Couell M. Bils Middlet papist â—9 119. 120. 124. 125. Willet synop cont 1. q. 7. Liniban ap Parkes and others in such maner as the present Church of Rome now teacheth Therefore they ought so to be receaued and embraced of all Christians bothe propositions are graunted before by these Protestants or in these citations Therefore nothinge remayneth to be proued in this Argument And because these Protestants Parkes pag. 137. 180. Couell def of Hook pag. 21. Parkes ag lymb pag. 176. Willet Antil pag. 178. c. Abbot ag Hill pag 38. 48. 49. 51.
teach that those doctrines are not conteyned in or to be proued by scriptures consequently they defined them by vnwritten traditions of equall authoritie with scripture by D. Feild before being so adiudged allowed and approued by that highest commaunding sentence in the Churche of Christ But of generall Councells I am to entreate in the next chapter In the meane time I vrdge onely this one particular of the highest authoritie and gouermnent in the Church by tradition as these Protestants assure vs and I argue thus Whosoeuer defend and teach that which they thinke to be the highest authoritie and function spirituall in the Church without which the word of God cannot be truelâ— preached nor Sacraments duely ministred the essentiall things of the true Church by the Protestants Religion to be an vnwritten Tradition needs must allowe of vnwritten traditions necessarie to saluation But these English Protestants case is such Therefore they must allowe vnwritten traditions necessary to saluation The Maior proposition is euidently true and the Minor thus proued by them The Protestant Author of the offer of conference Offer of confer pag. 12. writeth thus The Bishop of Rochester with the consent and by the direction no doubt of some of the cheefest Prelates hath published his sermon preached before the Kinge at Hampton Court the mayne drift whereof is to proue that the offiâ—e and câ—lling of Bishops is a diuine and Apostolicall ordinance And againe in these words vnwritten ordinances Pag. 34. sup aswell as written or dyuine and Apostoliâ—ke in the constitution of the cheefest office and ministery of the Church D. Couell hath testified the same for himself before and their Bishop Barlowe Barlowe Ser. Sept. 21. 1606. before the Kinge his words before the Kinge and with publicke applause are these of this matter First posuit actu hee acted it by the hands of the Apostles and so the Episcopall function is an ordinance Apostolicall hee hath enacted it for succeeding posteritie and so it is a canon or constitution of the whole Trinitie It is Geographia agraphos vnwritâ—en Housbandrie whereof there is no written precept or Rule from Christ Irenaeus calleth it an Apostolicall tradition manifest to all the worlde To these lett vs add some Protestant testimonies how from the first creation of the world all Articles of Religion for many hundreds of yeares and afterward many cheife and necessarie points thereof were taught and deliuered by tradition without scripture And I will onely cite their late worke Historye of the world much commended Histor of the world lib. 1. pag. 180. and approued amonge them Of the practice and deliuery of Religion thus they write That the Rule in generall was paternall it is most euident for Adam being Lord. Ouer his owne children instructed them in the seruice of God his Creator as wee reade Cayne and Abel brought oblations before God as they had beene taught by their parent the Father of mankinde Their sixt treatise or Paragrah in that first booke is Lib. 1 §. 6. pag. 78. thus intituled of the Patriarkes deliueringe their knowledge by tradition And write in these wordes if wee consider the curiositie and polecie of elder ages wee shall finde that knowledg was the greatest treasure that men sought for and which they also couered and hid from the vulgare sort as Iewells of inestimable price feareing the irreuerent construction of the Ignorant and irreligeous so as whatsoeuer was attayned vnto concerning God and his workeinge in nature the same was not left to publicke dispute but deliuered ouer by hart and tradition from wise men to posteritie equally zelous ex animo in animum sine literis medio intercedente Dion Areop verbo from minde to minde without letters by way of Tradition or worde of mouthe And it was thought by Esdras Origen and Hilarius as Mirandula conceiueth that Moses did not onely vppon the mount receaue the lawe from God but withall secretiorem veram legis enarrationem a more secrett and true explanation of the lawe which saith hee out of the same Authors hee deliuered by mouth to Iosuah and Iosuah to the Elders for to teach these misteries which hee called secretiora to the rude multitude were no other quam dare sanctum canibus to cast pearls before swyne In succeeding times this vnderstandinge and wisedome began to be written in Cyphers and Characters and letters bearing the forme of beasts birds and other creatures and to be taught onely to such as serued in their temples and to their Kings and preists Of the first the Cabala of the Iewes was Pag. 79. an imitation This Cabala importeth a lawe receaued by Tradition and vnwritten Cabala in Hebrue is Receptio in Latine and a receauing in English If then such as would seeme wisest in the vse of reason will not acknowledge that the story of the creation or begynning of all things was written by Inspiration the holy Ghost guiding the hand of Moses yet it is manifest that thâ— knowledge thereof might by tradition then vsed be deliuered vnto him by a more certaine presumption then any or all the testimonies which prophane antiquitie had preserued and left to their successors For leauing to remember that Adam instructed Seth and Seth his children and Successors which cannot be doubted of it is manifest that Mathusalem liued together with Adam himself 243 yeares and Noah with Mathusalem no lesse then 500 yeares and before Noah died Abraham was 58. yeares old from whence this knowledge by an easy and ordinary way might come to Israel and so to Moses And to cleare all doubts and obiections these Protestants proue vnto vs. That the very binding and obligatory precepts of God themselues were thus deliuered and obserued onely by vnwritten traditions They intitle the 8. § of their second booke Histor sup libr. 2. cap. 4. §. 4. in this maner Of the vnwritten lawe of God giuen to the Patriarkes by tradition And thus they add The Patriarkes of the first age receaued many precepts from God himself and whatsoeuer was first imposed by Adam the same was obserued by Seth who instructed Enos from whom it succeeded to Noah Sem Abraham Isaac Iacob Ioseph and Moses Yea many particular commaundements afterward written were formerly imposed and diliuered ouer by tradition which kinde of teacheinge the Iewes afterward called Cabala precept receaued from the mouth of their preists and Elders to which the Iewes after the lawe written added the Interpretation of secret misteryes reserued in the bosomes of their preists and vnlawfull to be vttered to the people But the true Cabala was not to be concealed from any as being in deed the diuine lawe reuealed to the Patriarkes and from them diliuered to posteritie when as yet it was vnwritten And entreating how after letters and writing was inuented and many reuealed misteries so recorded yet men must still maintayne traditions vnwritten and instruction from them they exemplifie in this order out of S.
thinke be plurall That whosoeuer by their Interpretations should allowe such absurdities cannot haue the true interpretation of scriptures Now the Minor is easely proued by him also for all men are bownde to obey lawfull superioritie and authoritie such as hee saith a generall Councell hath ouer all Christians in these cases his wordes before cited be these They that haue supreame Feild l. 4. â— 16. pag. 228. power that is the Bishops assembled in a generall Councell may interpret the scripture and by their authoritie suppresse all them that shall gaynesay such Interpretations and subiect euery man that shall disobey such determination as they consent vppon to excommunication and Censures of like nature Wherefore seing generall Councells haue this bindeing and commaundeing power ouer all men by these Protestants and yet by their Article before may erre and haue Art 21. sup erred euen in things pertayning vnto God the whole Christian worlde with so many absurdities may be in this damnable error the Church might cease not be Catholicke Christ Feild pag. 203. should be without a Church which D. Feild before esteemeth greate absurdities Againe thus I argue They which straungely peruert bely depraue abuse and falsefye holy scriptures cannot be thought to be true interpreters of them But M. Parkes so testifieth of our Parkes ag lymbom def of the 1. 2. 3. testim English Protestants Therefore they cannot be thought to be true Interpreters of them Notheing remaineth in this Argument to be proued Further I argue thus No Interpreters or expositors of scripture whose Interpretations be partiall vntrue seditious sauoureing of Treason poysen the Ghospell c. are to be Iudged true and Iuridicall But the English Protestants hy their owne testimonyes be such Therefore not to be iudged true and iuridicall interpreters The Maior is true and euident And the Minor thus proued first by the Protestant Confer at Hampt pag. 47. conference in these wordes The notes annexed to the Geneua translation some are very partiall vntrue seditious and sauoureing toâ— much of daungerous and trayterous conceits Yet these were allowed and published as publicke and approued interpretations An other Protestant writeth in this maner The Bishops Aduerment An. 1604. notes betray our Lord and Redeemer and befoole the rocke of saluation they are the verie poyson to all the Ghospell M. Ormerod writeth thus of his fellowe Ormer pict purit q. 4. Protestants They fill the margents of their bookes full of places of scripture in a wronge sense that by this meanes they might more easely deceaue the simple people They neither care for Maior Minor nor Conclusion so they may say some thinge They point their margents with shamefull abuseing of scripture To these I might add more arguments as that by their owne testimonies they are Hereticks Scismaticks haue no ttue Churche no true Religion and the like as amonge other reasons from themselues why Catholiks may not communicate with them in spirituall and religeous affayres is proued in a late treatise against them I will therefore passe them ouer as allready proued CHAPTER VII WHEREIN BY THESE PROtestants is proued that vnwritten traditions lawfully proued are the word of God equally as the holy scriptures That many such are and all confirme the doctrine of the Church of Rome and condemne Protestants Religion AFTER this entreateinge of holy scriptures the written worde of God lett vs come to that parte of his sacred worde delyuered by traditions and vnwritten verities preserued and proposed to faithfull Christians by the holy spouse and Church of Christ whose Iudgment Rule and direction is so dignified aboue all Inferiour Iudgments by these Protestants before Concerninge the validitie and authoritie of truely proued traditions I argue thus All Rules Groundes and Authorities in matters of Religion that are equall with holy scriptures in the Iudgment of Protestants the highest Rule in such causes are â—eghely to be reuerenced and obeyed of all Christians But the holy traditions and vnwritten verities deliuered by Christ and Apostles being lawfully proued are of this nature Therefore to be reuerenced embraced and receaued The Maior proposition is euidently true for where there is absolute equalitie there is not inferioritie but paritie as is manifest in all equalities The Minor is thus proued in this maner first M. Wotton speakeing of such hath these Wotton def of Perk. pag. 405. pag. 436. supr words out of all question wee are bounde to keepe them and telleth vs that M. Perkins was of the same opinion D. Feild speaketh thus concerninge traditions In this question by tradition wee vnderstand such partes of Christian doctrine or Feild pag. 238. l. 4. cap. 20. discipline as were not written by them by whomâ— they were first deliuered For thus our Aduersaries vnderstand traditions which they diuide into diuers kindes First in respect of the authors so makeing them of three sortes Diuine Apostolicall and Ecclesiasticall Secondly in respect of the matter they concerne in which respect they make them to be of two sortes for either they concerne matters of faiâ—he or matters of manners and these later againe either temporall or perpetuall vniuersall or particular All these in their seuerall kindes they make equall with the words precepts and doctrines of Christ the Apostles and pastors of the Church left vnto vs in writeinge Neither is there any reason why they should not so doe if they could proue any such vnwritten verities For it is not the writeing that giueth things their authoritie but the worthe and credit of him that deliuereth them though by worde and lyuely voyce onely Thus the authoritie of Traditions is iustified by Protestants to be equall with the scriptures if they can be proued Now because Protestants mayntayneinge the sufficiencie of scripture for matters of faith deny traditions of that nature I argue in this maner All Articles and matters of faith are in Protestants Iudgment proued and deliuered to vs by tradition Therefore some articles and matters of faith are in their Iudgment or so must be graunted to be deliuered by tradition The consequence is euident for euery generall proposition includeth the particular The Antecedent is thus proued by them Whosoeuer doe graunte those things which by them conteyne all matters and Articles of faith to be delyuered by tradition must needs allowe traditions in matters of faith But these Protestants doe so Therefore they must allowe such traditions The Maior is euident for whatsoeuer conteineth all excludeth none and so comprehending all comprehendeth also some and the parts of that all The Minor is likewise proued in this maner supposeing the Common opinion of these Protestants set downe in the sixt Article of their Religion Articl of Relig. art 6. in these wordes Holy scripture conteyneth all things necessarie to saluation so that whatsoeuer iâ— not reade thâ—rein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of the
proceedings here in Britannye they will finde in those lawes sett out by themselues that they warrant his supreamacie further then I meane to S. Edwards lawes published by Mr. Lambert a Protestant pag. 2. fol. 1â—0 vrdge it The wordes ar these The whole land and all the Ilands to Norway and Denmarke belonge to the Crowne of his Kingedome and ar of the Appendancies and dignities of the Kinge And it is one Monarchie and one Kingedome and was sometime called the Kingedome of Britannye and now called the Kingdome of English men For Lord Eleutherius Pope who first sent an hallowed crowne to Britannye and Christianitie by Gods inspiration to Lucius Kinge of the Britans appointed and allowed to the Crowne of the Kingdome such metes and bowndes as ar said before Therefore English Protestants ar very ingratefull to that Holy Pope and Saint our so greate Benefactor And their owne Theater is a wittnes of that his loue and well deserueing of this land and their vngratitude their wordes be these Pope Eleutherius thus wrote to Lucius Kinge Theat pag. 222. n. 8. lib. 6. cap. 19. of Britannie for the reformation of the Kinge and the nobilitie of the Kingdome of Britannie you desired vs to send vnto you the Romane and Imperiall lawes which you would vse in your Kingedome of Britannie The Romane lawes and the Emperors wee may at all times mislike but the lawe of God by no meanes By the diuine clemencie you haue of late receiued in your Kingdome of Britannie the lawe and faithe of Christ you have with you in your Kingdome both the old and new testament out of them in Gods name by the â—ownsaile of your state take Corn. Tacit in annal in Hadr. Pi. Anton. M. Ant. Stowe hist Holinsh ib. Dauid in Bric Polyd. verg l. 2. h. angl pag. 42. 42 c. you alawe and therewith by Gods permission gouerne your Kingedome of Britannie About which times Lolius Calphurnius Agricola Pertinax Cl. Albinus Iunius Seuerus c. were Propretors Lieutenants and commaundinge Rulers here for the Romane Emperors as both their owne and our Historians wittnes And not onely this but after entreateinge of the saxons lawes in this Kingdome and the two much seueritie of triall in suspition of Incontinencie as they thinke they write in this maner This punishment begynning Theater pag. 287 l. 7. cap. 3. n. 6. in these Pagans and continueing vnto the yeare 750. Stephen the second and moste pontificall Pope of Rome did vtterly abolish as two seuere and ouer-rigorous for Christians to vndergoe They alledge authoritie alsoe that the Kingedome of Norway was giuen to Kinge Arthur by the Pope Pag. 317 l. 7. cap 12. Which is playnely testified in the lawes of S. Edward as they ar published by the Puritan Protestant Mr. Lambard and out of the Guliel Lambard in legib S. Edward fol. 137. 138. print at London Anno D. 1569. cum priuileg Reg. Maiest per decem library of Matthew Parker himself whome they name their Archbishop of Canterbury The words be these Impetrauit enim temporibus illis Arthurus Rex à Domino Papa curia Romana quod confirmata sit Norweia in perpetuum coronae Brytanniae in augmentum Regni huius vocauitque illam dictus Artherus Cameram Brytanniae In those times Kinge Arthur obtayned from our Lord the Pope and the Court of Rome that Norway might be confirmed for euer to the Crowne of Brytaine for encrease of this Kingdome and the said Arthur called it the chamber of Brytaine And for this cause the Norwegians say they may dwell in this Kingdome and be of the body of this Kingdome to witt of the crowne of Brytayne Of his clayme and practyse in later times in such affaires their examples ar two many to be cited But to insist in his absolute spirituall supreamacie of which I entreate as they told vs before how all spirituall Iurisdiction was deriued to the Brittannes from the Pope of Rome in prescribeing and limiteing their Episcopall Sees and priuiledges so they testifie the same in the Regiment of the Saxons for allthough England it self besides Scotland and Wales was deuided Theat pag. 278. lib. 6. cap. 54. n. 2. pag. 292 l. 7. cap. 4. n. 19. into an Heptarchie and conteyned seuen Kingedomes Kent Southsaxons Westsaxons Eastsaxons Northumberland Maria and East-Angels and none of those Kinges if they had beene Protestants could clayme to exercise any spirituall power by their doctrine further then their owne temporall commaunde yett they teach vs that the spirituall Iurisdiction in the supreame and highest degree was wholly in the Pope ouer all those Kingedomes And for proofe of this to vse their owne wordes Honorius Theat pag. 5. lib. 1. cap. 3. n. 4. appointed by the Pope the fift Archbishop of Canterbury first diuided England into parishes And then they sett downe all the Bishopricks in England vnder their twoe Metropolitanes Canterbury and Yorke which by noe possibilitie can be reconciled with an Heptarchicall Pag. 6. l. 1. or seuen fold gouernment besides that in Walles And yett not onely the welch diocesses of Landaffe S. Dauid Bangor and S. Asaph but Ireland also in those times of diuisions in temporall Regiments and Kinges were subiect not onely to the Pope but to the Archbishop of Canterbury which was euer subiect to the Pope of Rome and by him instituted Their wordes Pag. 145. lib. 4. cap. 4. n. 8. be these matters memorable within this prouince ar these First that the Bishops of Ireland were wont to be consecrated by the Archbishop of Canterbury in regarde of the primacie which they had in this contry vntill such time as â—hou Papirio a Cardinall was sent thither from Pope Eugenius the fourth to reforme ecclesiasticall discipline in this Iland And that this Kingedome of greate Brittaine hath euen from the primatiue Church of the first conuerted Brittannes submitted themselues and their posterities to the Pope of Rome in the highest and moste commaundeinge power and Authoritie in this worlde in their Iudgment a generall Councell as hereafter Cap. generall Councels infr Theater l. 6. cap. 9. pag. 206. â— 19. I thus demonstrate from this their Theater wherein they write in this order After these times the Brittannes continued constant in Christianitie and the censures of their Bishops for the greate estimation of their constancie pietie and learninge required and approued in greate poynts of doctrine amonge the Assemblies of some generall Councells as that of Sardys and Nyce in the time of greate Constantine had wee our Bishops present Whose forwardnes against the Arrian Heresie afterwards Athanasius aduanceth in his Apologie vnto Iouinian the Emperour amongst three hundred Bishops assembled at the Councell of Sardys in Anno 350. Then seing as these men teach vs generall Infra cap. gen Councels Councells ar the highest Iudge and binde all men to their decrees and our bishops that were there to consent vnto and
rash and inconsiderate holdenes and presumption in condemninge the vniuersall Church of Christ hee was iustely condemned For the practise of the Churche at that time was not euill in any of these things neither doe wee concurre with Aerius in the reprehension of that primatiue and auncient Churche What was this practise of the primatiue Church concerning the deade for deniall whereof Aerius was condemned as D. Feild hath told vs I will recite from other Protestants M. Middleton assureth vs thus Middleton papistom pag. 64. 45. 46. 51. 47. 48. 49. S. Chrisostome taught it to be the Apostles ordinance to pray for the deade it was a tradition in the primatiue Church receaued from the fathers to pray for the deade and begg mercie of God for them The deade were prayed for in the publicke liturgies of Hull Rom. pole pag. 86 Morton Apol. part 1. pag. 273. Basile Chrisostome and Epiphanius The Churche in Epipbanius time vsed to craue mercye for the deade M. Hull saith Leo 15 Leo the pope appointed Masses for the deade D. Morton citeth from Caluine this ipsi veteres preces fundebant pro defunctis The auncient fathers prayer for the deade And to giue finall content to D Feild the sentence of his true Greeke Church is Gennad Schol. def 5. cap. 3. this The doctrine of purgatorie prayer and sacrifice for the deade was a Tradition of the Apostles That which the Latines call Purgatorie they of the Greeke Church name Catharteâ—ion They were onely Scismaticorum sectatores followers of Scismaticks which denied it The seing Protestants doe ordinarily teach that prayer for the deade is not conteyned either expressely or deducebly in scriptures it must needs be by tradition for denyall of which tradition Aerius was condemned of Heresie and the vniuersall Church at that time by D. Feild taught prayer for the deade for hee telleth vs that Aerius in his opinion contemned the vniuersall Church of Christ and so must D. Feild confesse of himself and his fellowe Protestants if they deny this to be a Tradition as they haue denyed the Bookes of Machabees where this veritie is taught to be caconicall scriptures to gaynesay this primatiue and Catholick doctrine And from hence thus I argue againe by the Rule of S. Augustine allowed by D. Feild whatsoeuer the whole Church holdeth not Feild l. 4. c. 21. pag. 242. being decreed by the authoritie of Councells but hauing beene euer holden may rightly be thought to haue proceeded from Apostolicke authoritie But the Catholicke doctrine of prayer and sacrifice for the deade is such by the testimonie of these Protestants Therefore a tradition from the Apostles by these Protestants The Maior consisteth of the verie wordes of S. Augustine as they be translated and allowed by D. Feild in this maner Feild pag. 241. Hauing sett downe the kindes and sortes of traditions it remayneth to examine by what meanes wee may come to discern and by what rules wee may Iudge which are true and Indubitate traditions The first rule is deliuered by S. Augustine Quod vniuersa Aug. l. 4. cont Donatist cap. 23. tenet ecclesia nec concilijs institutum sed semper retentum est non nisi authoritate apostolica traditum rectissimè creditur Englished by D. Feild as in the Maior proposition where rectissimè creditur is moste rightly beleeued hee hath translated may rightly be thought The Minor proposition is proued before by these Protestants in teacheing this doctrine to haue beene the doctrine of the vniuersall Church resisted by Aerius and also that it was an Apostolicke tradition which all Protestants of England must needs graunt vnto by S. Augustines and D. Feilds first Rule before for by their proceedings they are so far from graunteing that this doctrine is defined by Councells and by that title to be embraced That they playnely teach in the Articles of their Religion the definition of a generall Councell in matters of faith not taken out of scriptures as they teach this is not is nothing worthe The Articl of Relig. art 21. wordes of their Article be these Things ordeined by generall Councells as necessarie to saluation haue neither strength nor authoritie vnlesse it may be declared that they be taken out of holy scripture Hitherto their subscribed article And that this is a thinge necessarie to saluation must needs also be yeelded vnto by these Protestants telling vs before both that Aerius was condemned of Heresie for denying it as also that Heresie is arror in some fundamentall point Couâ—ll sup which must needs be necessarie to saluation My next Argument shall be taken from the next Rule of D. Feild to knowe true traditions and my Maior proposition shall be his verie wordes thus next followeing The second Rule is whatsoeuer all or the Feild supr pag. 242. moste famous and renowned in all ages or at the leaste in diuers ages haue constantly deliuered as receaued from them that went before them no man contradicting or doubting of it may be thought to be an Apostolicall Tradition But the Catholicke doctrine of prayer for the deade praying to Saincts single life of the cleargie especially in the Latine Church and others in their proper place to be proued such by these Protestants are in this state Therefore by Protestants they be Apostolicke traditions The Maior is the very sayinge and sentence of D. Feild before and the Minor concerning prayer for the deade also before allowed by these Protestants the others are to be proued in their order this now sufficeth The first proposition for my next Argument shall be D. Feilds third and laste Rule to knowe true and indubitate traditions and is deliuered by him in these wordes The third Rule is the constant testimonie Feild supr l. 4. c. 21. pag. 242. of the pastors of an Apostolicke Church successiuely delyuered But prayer for the deade c. is so proued by such testimonie therefore an Apostolicke tradition The maior is D. Feild sentence And the Minor is before proued by these Protestants for if the vniuersall Church as before by them consented is this veritie not onely one Apostolicke Church sufficient for his Rule but all did consent vnto it otherwise it could not be said the doctrine of the vniuersall Church And of all Churches Apostolicke there can be no question with Protestants bur the Church of Rome euer taught thus and D. Field hath told vs before that Feild l. 4. c. 5. pag. 202. amongst Apostolicke Churches the Church of Rome is more specially to be obeyed reuerenced and respected Further thus I argue whatsoeuer thinges are either approued by these Protestants themselues for true and indubitate traditions or allowed by them that the primatiue Church and fathers receaued for such are to haue that allowance But the signe of the crosse mixture of water with wine in the Eucharist reuerence of holy Imadges and Relicks sacrifice and prayer for the deade vowes of chastitie and single life of
triall of Doctrine is not to be fetched from the opinions and examples of men And agayne It may not seeme straunge if superstition were crept into the Church before Constantines time M. Ormerod scoffeth Ormerod pict pag. 78. at the authoritie and testimonie of S. Anacletus Pope of Rome that liued in the Apostles time and was a glorious Martyr for Christ because hee proueth the supreamacie Middleton papistem pag. 200. of the See of Rome from the graunt of our Sauiour M. Middleton doth the like by Papias lyueing with the Apostles for the same doctrine M. Hull condemneth for like causes allmoste all the blessed Popes Hull Rom. pol. and Martyrs Bishops of Rome from S. Peter the Apostle with in the first foure hundred yeares as shall be cited hereafter D. Couell before hath stiled S. Augustine with Part. 2. cap. Ceremonies Wotton def of perk pag. 8. pag. 17. 9. 88. the greatest commendation of learninge yet M. Wotton writeth Wee neede not feare S. Augustine though against vs. Eusebius is to be reprehended There was want of modestie and truthe also in the treatise of Hierome against Vigilantius The auntieÌ„t Fathers spake more like philosophers then dyuines It is more then I knowe that Gregory is a Sainct The Author of the Epistle to the Philippians attributed to S. Ignatius is an vnfitt Iudge in Wotton sup pag. 118. 224. 422. 440. 462. controuersies of diuinitie Tertullians wittnesse is of small authoritie Damascen is not greately to be respected Oâ—igen is generally condemned Ignatius epistle to the Romanes approued by S. Hierome and Protestants also is a counterfaite Ignatius for Pag. 340 Pag. 387. Pag. 467. Pag. 494. Pag. 495. teaching meritt of good workes Ciprian is toe farre caryed away since hee ascribeth to almes daes the purgeing of sinne Irenaus Iudgement is little to be respected Tertullians testimonie is not worthe answeareinge Tertullian and Origen may be ioyned together Chrisostoms Rhetoricke is better then his Pag. 499. Logicke Hieroms authoritie in case of single life is not murch worth Those Christian Fathers which condemned Pag. 500. Iouinian as S. Augustine Ambrose Hierome c. delt vnchristianly with him The Pag. 519. Pag. 520. authoritie of the auntient writers Athanasius Augustine Hierome concludeinge a worke of perfection from those wordes of Christ goe sell all c. is Pag. 543. not to be admitted The authoritie of Clement of Alexandria and Augustine with the schoole Doctors is inferior to the Iewes Origen and Theodoret whome before hee preferreth before S. Pag. 545. 546. 584. 594. Augustine ouerthrowe their owne distinction Lactantius though hee were an auntient Christian yett in his verses of worshipping the Crosse hee sheweth himself liker a light Poet then a graue writer And as hee hath vsed all the learned Fathers of the primatiue Churche for teacheing the doctrine of the present Church of Rome so he exclameth as barbarously and vndutifully against all Christian Kings of this and other nations for the same cause his wordes be these The Wotton def of perk pag. 53. Ormer pict pag. 44. Kings of England and Scottland c. were Sathanes Souldiers when they were of the Popes Religion M. Ormerod disalloweth S. Leo because hee taught that God assisted the See of Rome in decres For the like reason D. Downame reiected the authoritie of many holy Popes and Martyrs of that Church in her best dayes when it was a Rule to all accordinge to his Maiesties Censure Down lib. 1. Antichr cap. 3. pag. 35. 36. because to vse his wordes Diuers Bishops of Rome before the time of Socrates the Historian contented to haue the primacie ouer all other Churches and that is the cheife scope of many of their epistles decretall Yet this was as our Kinge Conference at Hampt pag. 75. Perk. problem pag. 4. hath told vs when it was a Rule to all and when no man might seperate himself from the doctrine of that Churche M. Perkins hath written thus The Fathers haue spoken many things incommodiously of holy thinges The auncient Fathers did Pag. 93. 94. Pag. 105. Pag. 184. synne in the Inuocation of Saincts yea were guiltie of sacriledge such were Paulinus Fortunatus S. Leo S. Ephrem S. Fulgentius Petrus Damianus Prosper The auncient Fathers sometimes speake inconueniently of the Article of Iustification Some of the auntient Fathers as Tertullian and Cyprian are Montanists or at the leaste doe erre filthely for making Confirmation a Sacrament D. Sutcliffe Sutel subu pag. 5. Pag. 8. Pag. 9. Whoe before made so much shewe of reuerence to the Fathers writeth thus Metaphrastes is a lyeinge pedant writeinge more lyes then leaues Bede reporteth to many thinges by heareasy Ado is a fabulous writer The Historie of Kinge Lucius his conuersion testified by so many authorities Pag. 19. May well be parogoned with the tales of Kinge Arthure Sir Tristram and Lancelot Duâ—acke The Brittaynes haue cause to detest the memorie of Augustine That holy Sainct syrnamed the Apostle of our nation for conuertinge iâ— M. Ormerod is not onely at defiance with Ormer paganop pag. 44. all Fathers for teaching that Christ descended to comforte the Patriarkes and Fathers deade before him but compareth the Article and beleefe of Christs descending into Hell for such purpose to the fable of Hercules fayned to goe thither and fetche from thence Theseus Peâ—ithous and Cerberus the greate dogge of Hell with three heades as the poets Imagine M. Middleton Middleton papistom pag. 40. writeth thus The credit of men is but a sandy foundatiâ—n to builde vpon Meaninge the holy primatiue Fathers of the Church and scoffingly telling that greate Sainct and Pag. 27. Doctor S. Epiphanius that hee loste the booke of Pag. 45. the Apostles Constitutions out of his bosome which hee cited Haeres 45. hee addeth of him thus I must craue leaue to say of Epiphanius many assertions hee counted for Heresies which were not Heresies many assertions hee counted not Heresies which are Heresies And all this because hee condemneth diuers Protestant opinions of Heresie and iustifieth the doctrine of the Church of Rome against them Against S. Middleton sup pag. 49. Dionysius the Areopagite for teaching prayer for the deade hee scoffeth in this maner Denys his aunsweare is shortheeld readie to fall backe When S. Ambrose approueth Christs reall presence in the blessed Sacrament and Transsubstantiation hee writeth of him thus Pag. 61. Pag. 64. hee is gultie of presumptuous and desperate blasphemye At S. Chrisostome hee scoffeth and teacheth him how hee should speake because hee teacheth the doctrine of prayer for the deade And vseth this mocke against him callinge Pag. 66. sup it an apostolicall Tradition well might Chrysostome say the Apostles knew what profite redownded to the deade by prayer for them for himself knew not And thus in generall The Fathers sometime went beyonde the boundes of sobrietie in the doctrine Middlet sup Pag.
how farre the compasse precincts and bownds of their Regiments should extend whome to whome should be obedient and subiect who Gouernor and Superior I trust no man will be soe obstinately willfull as to resist the holy Ordinance of God his holy spouse our Mother Churche the sacred primatiue Pastors thereof renowned Saincts and Martyrs and the sentence of our Kinge himself before cited as to call these Religeous Ceremonies now after soe many hundreds of yeares into question Especially to vse and conclude with D. Couell his words in this Couell exâ—m pag. 65. poynt The primatyue Councells haue condemned them as Hereticks onely for being stiffely opposite in this kinde And againe of such English Protestants They haue done nothing els but vntile the Pag. 61. howse that the Rafters beames and the mayne timber might with the violence of tempests more speedely perish And thus much of this Question CHAPTER XII Of Indulgences AFTER these by the Relators direction I am to entreate of indulgences and laste of straunge languadge in deuotions bothe which being by his estimation of those things which in Religion are dispensable and not essentiall to be beleeued I might passe ouer as entreated of and allowed before by these Protestants in the laste chapter amonge so many other holy Ceremonies and accidentall practizes and customes in the Church of Christ Yet to satisfie all desires I will speake in particular also of these Questions And first of Indulgences in which I argue thus Whosoeuer graunt that the Church hath authoritie and power both to forgiue syns and to remitt the seueritie or punishment due for syn must needs graunt the Catholicke doctrine of Indulgence being nothing els but such Relaxation But the English Protestants doe or by their writing must graunt this forgiuenes of synne and release of paine due for synne Therefore they doe or ought to allowe the Catholicke doctrine of Indulgence The first proposition is euidently Caiâ—â—an tract 15. c. 5. Sot dist 21. q. 1. ar 3. Abul q. 90. in 16. Matth. Ledes p. Sot alij Feild l. 1. c. 17. true by the common acceptance and definition of Indulgence both with Catholicks and Protestants which is a Release of payne for synne enioyned or to be enioyned The Minor proposition is proued from D. Feild in these words The true Churche admitteth and receaueth all that with sorrowfull repentance returne and seeke reconciliation how greate soeuer their offences haue beene not forgetting to vse due seueritie which yet shee sometime remitteth And reciting the causes of such remission hee addeth thus The due and iust consideration mouing the Church to remitt some thinge of her wonted seueritie is either priuate or publicke perill And for proofe of this doctrine hee citeth 1. Corinth 2. v. 8. 9. 10. that place of S. Paule to the Corinthians of graunting Indulgence or relaxation of payne to the incestuous parson Whereby manifestly appeareth that in this Protestant Doctors Iudgment authoritie and power ought to be allowed to the Church to release and remitt seueritie and punishment due for synne which is the same which is termed Indulgence Neither can hee finde any euasion by distinguisheing between penances enioyned and not enioyned For that power facultie and authoritie which can enioyne penance and after it is enioyned rebeace it againe cannot be interpreted but at leaste in that supreame Pastor to whome the highest prerogatiue of binding loosing and releacinge is committed to haue habilitie to pardon remitt or releace it before it be enioyned Secondly thus I argue That doctrine and practize which the auncient primatiue Bishops of Christs Churche held and vsed is true and to be continued But the doctrine and practice of Indulgences is such Therefore true and to be continued The Maior proposition is euidently true often graunted before by these Protestants and the Minor thus proued by D. Feild in these wordes The auncient Bishops Feild sup l. 1 c. 17. pag. 33. were wont to cutt of greate partes of enioyned penance which remission and relaxation was called an Indulgence And that is to noe purpose which hee addeth immediatly in these termes Out of the not vnderstanding whereof grewe the popish pardons and Indulgences For first how more probable it is that the Bishops of the Romane Church immediately and successiuely succeeding these auncient Bishops practizeing the true doctrine and vse of Indulgences should continually preserue it and vnderstand it then those which by interposition of a thowsand and more yeares come after them and without any order episcopall or preistly but by vsurpation and intrusion as is proued by these Protestants themselues in this treatice teach and of their owne heads propose the contrary secondly his exceptiue addition destroyeth his entent for which it is alleadged and Protestants opinion in this poynt for the substance of Catholicke doctrine concerninge Indulgences to make it a releace of payne due for synne is the same with the practice of those auncient Bishops by him allowed as is proued before and in all congruitie hee that both can inflict and take away punishment can much rather take it away without infliction for hee that can doe twoe things can muche more and with greater facilitie doe one of them because this one is conteyned in those twoe and power of doeing the one of necessitie must needs be graunted to him that hath power to doe bothe especially the highest Ruler and Gouernor in such things Thirdly thus I argue Whatsoeuer doctrine or practize these English Protestants teache or exercise in their publicke and iudiciall courts and Consistories that they may not denye to be lawfull But in such authoritatiue places and Iudgments they allowe and approue the Catholicke doctrine concerninge Indulgences Therefore they may not deny it The Maior proposition is manifestly true otherwise two contradictories might be true and in Religion which is vnpossible The Minor also is as euidently certayne by their ordinary and vsuall release and relaxation of payne and seueritie due for synne against the auncient primatyue Canons allowed by them and by no pretext iustifiable but by way of Indulgence as appeareth playnely in their proceedings And this euen in cases and causes scandalous moste requiring satisfaction and penance in their owne doctrine If they thinke their Relaxation or Indulgence therein to be frustrate their dealings therein be impious and they deceauers if they allow them for iust they also allowe Indulgences being nothinge els but a release of such penance and seueritie as before If they will not blushe to say that the money or bribes giuen by the penitents to them their wyues or Seruants doth satisfie this is friuolous and in the grownds of Protestants denying good deeds if these were such to be satisfactory and meretoreous more then foolish and ridiculous to be affirmed And against D. Feild his two Feild sup l. 1. cap. 17. considerations mouing the Church to such Indulgence or release which hee telleth vs be priuate or publiâ—ke perill insinuating that
it and it is a reasonable satisfactiō euen to humane reason from whence Protestant arguments against it bee deduced that the maner is by Transsubstantiation as wee Catholicks teache no man but Irreligeous and vnreasonable can call it into question And hee writeth further of this matter in these words it is on all sides plainely Couell sup pag. 119. confessed that this Sacrament is a true and reall participation of Christ who thereby imparteth himself euen his whole entire parson Therefore if the whole entire parson of Christ which cannot bee without his bodie and blood is there and there imparted and receaued damnable is that diminisheing doctrine wherein sacramētaries would haue it but a signe figure And hee expressely teacheth that they doe not or should not differ from the Romane Churche concerning the true reall and substantiall presence of Christ in this Sacrament Which hee as plainely expresseth where entreatinge of the dignitie of Preists hee writeth thus To these parsons God Couell sup pag. 87. imparted power ouer his mysticall bodie which is the societie of soules and ouer that naturall which is himself for the knitting of both in one a worke which Antiquitie doth call the makinge of Christs bodie And in an other treatise hee speaketh of the same matter in this maner The power of the Couell modest examinat pag. 105. Ministry by blessing visible Elements it maketh them inuisible grace It giueth daily the holy Ghost It hath to dispose of that flesh which was giuen for the life of the worlde and that blood which was powred out to redeeme soules Hitherto this Learned Protestant whose words bee so plaine in this point that no conclusion but themselues needeth to bee inferred from them And not onely in this but other Questions as before these Protestants of England are so cleare for Catholiks doctrine and against that which their parlamentarie Religion doth or would seeme to teache that D. Willet Willet apud Parkes against Limbom pag. 20. 21. def first testim writeth of them in this sorte They maintayne traditions free will freedome from sin Iustification by workes workes of super erogation of transsubstantiation with diuers others Therefore euen by Protestants this sacred doctrine of the Romane Churche is to bee embraced and defended as well taught by Catholicks Protestants and D. Feilds true Greeke Church also from which lastely thus I argue That doctrine which is taught by the true Church in Protestants Iudgment which by them cannot err in any essentiall thinge is true But the doctrine of the Romane Church concerning the reall presence and transsubstantiation is such Therefore it is true The first proposition is proued and graunted before And the second is manifest in these the expresse words of the Greeke Churches censure vppon Protestant doctrine It is the Iudgment of the Church that in the holy Hierem. in censur cap. 10. supper after consecration and benediction the breade doth passe and is chaunged into the verie bodie itself of Christ and the wyne into that blood of his by the power of the holy Ghost For our Lord in the same night wherein hee was betrayed taking breade and giuing thankes brake it and saide take and eate this is not breade or a figure of my bodie but this is my very bodie and my blood So that both then and now the breade is transformed and chaunged into his bodie and the wyne into his blood as our Lord promised and affirmed in many places of scriptures And this is more then sufficient of this matter especially seeinge not onely Queene Elizabeth in her Parliam An. 1. Elizab parl 1. Iacob parl 1. Edw. 6 c. bothe kindes first Parlament receaued this doctrine of Transsubstantiation by allowing and reuiuing the statute of Kinge Edward the sixt in that behalfe and this their statute was neuer yett repealed But also in the first parlament of his maiestie confirmed with the rest of Q. Elizabeth The Protestant publishers of Praefat. in Petr. Gallatin Frāc An. 1602. Mortō App. pag. 396. pag. 395 Petrus Gallatinus tell vs that the testimonies which hee bringeth from the Rabbynes before Christ are vndeniable which allowed D. Morton writeth thus They are more playne and pregnant for transsubstantiation then are these sayings of transsubstantiators themselues They make so directly for transsubstantiation that the moste Romish Doctors for the space of allmoste a thowsand yeares after Christ did not in so expresse termes publish this mystery to the world Againe D. Androwes Protestant Bishop Casaubon resp ad Card. Per. pag. 50. 51. of Ely cited by Casaubon and Casaubon himself from our Kinge himself as hee saith affirme Yt is Christs body the same obiect and thing which the Romane Church beleeueth Therefore acknowledging there is a chaunge in this Sacrament as commonly they do that before the words of consecration it was breade and wyne and after is the same obiect and thing which the Romane Church beleeueth the body and blood of Christ This chaunge beeing from breade into the body of Christ and from wyne into his bloode which is a chaunge Substantiae in Substantiam of one substance into an ohter must needs bee as wee Catholicks teache Transsubstantiation CHAPTER XVI Of the holy Sacrifice of Christs blessed bodie blood cōmonly called the Masse daily offered in the Church AND hereby is not onely proued the Catholicke doctrine of this particular question of Christs reall presence in the B. Sacrament and the maner how by transsubstantiation of the elements breade and wyne by power of his omnipotent worde into his moste sacred bodie and blood but those also which depend from thence as is before remembred the sufficiencie of communicating of such as doe not offer the holy sacrifice first instituted and euer to be continued in both kindes in the one kinde onely as also the true externall and publicke sacrifice of Christs true Church consistinge of the oblation and offering of his most B. bodie and blood in these holy Misteries for which because it hath beene so prophanely and blasphemously contradicted by diuers of our English Protestants I meane to speake a little more particularly therein and from themselues first argue thus Whatsoeuer is the reall and true bodie and blood of Christ now vnseperable from his moste blessed soule and is publickly offered vnto God by the lawfully called and authorized preists of his Church is a true publicke and holy sacrifice But that which is commonly called the Eucharist or blessed Sacrament of the altare offered by Catholicke preists of the Romane Church in Masse is such Therefore it is a true publicke and holy sacrifice The Maior proposition is euidently true and confessed of all men of learning in Christianitie neither can be doubted of any that is ignorant if hee knoweth the termes themselues expressely signifieing and shewing the veritie thereof euen by the light of nature The second proposition is also more then aboundantly proued and verified by these
this Iland amonge the brittans The Altar was called the seate of the Theater pag. 317. sup n. 6. celestiall sacrifice And againe whereas D. Morton hath graunted before That Sacrifice and preisthood are Relatiues which bee of an vnseperable nature Both hee and all others that now so earnestly contend to haue themselues accounted Preists must as much labour for this externall sacrifice which as hee affirmeth is vnseperable from preisthood Otherwise if they shall agayne fly vpp and downe to their fantasied spirituall preisthood and sacrifice Queene Elizabeth if her prayers and deuotions had beene as greate was as good a Preist As S. Peter was and D. Mortons Mother grandmother beldame and all women of his kiudred or in the world if their vertue were equall were as good Preists as hee if hee were a true Preist which I deny And yet they all agree that all woman sexe and kinde is vncapable of holy preisthood Againe D. Morton with his frend Theodore Bibliander Morton App. pag. in sacrif assuer vs that the Rabbins before Christ did teach that those which receaued the Messias should in place of the sacrifices of Moses lawe haue an externall sacrifice in breade and wine and called it Thoda Which is sufficient for this place purpoÌ„se where I onely proue that there is in Christian Religion an external sacrifice to succeed the sacrifices of the Lawe for that this sacrifice though begun in breade and wyne is the blessed body and blood of Christ I haue proued by these Protestants in the former chapter And this which I contend in this place is playnely graunted vnto mee by Casaubon wrighting in Casaub resp ad Card. Per. pag. 51. 52. c. our Kings name and by his commaund as hee protesteth and in these words neither is the Kinge Ignorant nor denieth that the fathers of the primatiue Church did acknowledge one sacrifice in Christian Religion that succeeded in the place of the sacrifices of Moses Lawe And accordinge to this it is confessed by other Protestants allowinge also the doctrine of the primatiue fathers for a Rule to vs The words of M. Middleton are these The sacrifice of the Altare Middlet Papist pag. 92. 113. and vnbloody sacrifice were vsed in the primatiue Church and the auntient fathers called the sacrifice of the body and blood of Christ a sacrifice And agayne The primatiue Church did offer sacrifice at the Pag. 49. sup Pag. 137. 138. 47. 45. Altare for the deade Sacrifice for the deade was a â—radition of the Apostles and the auntient fathers Then if this was from the beginninge true and Catholick doctrine to offer sacrifice and say Masse for the deade much rather for â—he liuinge and so both for the lyuing and the deade in Protestants Iudgment And so both the forme of our holy preisthood Receaue power to offer sacrifice in the Church for the liuinge and deade And also holy sacrifice of Masse offered for such purpose by a duely consecrated Preist is holy and acceptable before God And all English Protestants that shall deny it ar not onely within the Anathema of the Councell of Trent in these words If any man shall say that in the Masse a true and CoÌ„cil Trid. Sess 6. cap. 1. de Sacrif Miss proper sacrifice is not offered lett him bee Anathema But subiect to the cursse and condemnation of the primatiue Church against Aëâ—ius the Hereticke and his complices as their owne Doctors Feild and Couell are wittnesses in this maner Aërius condemned the custome of the Church Feild pag. 138. l. 3. cap. 29. Couel Exam. pag. 114. in naminge the deade at the Altare and offeringe the sacrifice of Eucharist for them and for this his rash and Inconsiderate boldnes and presumption in condemninge the vniuersall Church of Christ hee was iustly condemned How much more then are these present Protestants worthie condemnation who do not onely contemne the doctrine and custome of the present Romane Greeke and vniuersall Church of Christ in this so greately concerning question but against their owne Iudgments with rash inconsiderate boldnes and presumption condemne the vniuersall primatiue Church anâ— confederate themselues with Hereticks iâ— their owne Iudgment iustly condemned against it And contrarywise this holy Catholicke doctrine of Masse or Sacrifice foâ— the liuing and deade by our Enemies allowance a Tradition of the Apostles vse and custome of the vniuersall Church of Christ in the primatiue and best florishing estate thereof and euer since continued is inuiolably to bee maintayned CHAPTER XVII OF THE SINGLE AND CHASTE life of Preists and vowes of chastitie NOw lett vs come to that doleful and heauie Question to these maried Protestant Church men To proue by them also the auncient and true Catholicke doctrine and practice of the single and chaste life of Preists and vowes of chastitie The contrary wanton licentious and sacriledgeous libertie vnto this and other works of perfection whillfull pouertie and obedienâ—e as it first made way for Protestant hereâ—es into the world as appeareth by their Apostle Luther and the rest presently vppon â—heir reuolt for chastitie pouertie and obeâ—ience which they had vowed for the most â—art giuing themselues ouer to their contraâ—es Lust Riches Rule so it is to this day â— vnpleasing a thinge in this Epicurean â—ct that they cannot endure to follow the â—nons either of the Latine Church vnder whose obedience they should bee if thy will shew any at all or to the Greâ—ke Church eyther as will appeare in this chapter howsoeuer they will seeme to allowe thereof especially in this Article of later dayes vsing more libertie therein then other Churches But to omitt all things of discontentment to this people I argue thus That doctrine and practice which is a worke of perfection profitable vnto or making perfect the members of Christs misticall bodie his Church ought to bee allowed and practized of them that call themselues the perfect and reformed Church especially in that sorte of people or some greate part of them that are or would bee esteemed the moste perfect reformed guides and directors to others as their ministers pronounce themselues to bee But the doctrine and practice of single and chaste life and vowes of chastitie Bee such Therefore to bee embraced and allowed of these Protestants otherwise they haue not the perfect and reformed but vnperfect and deformed Church The first proposition is euidently true and in the light of nature too grosse absurdities doe followe in denying it The second proposition is at lardge proued by these Protestants in the chapter of precepts and Cap. 7. sup counsailes before from whence at this time I will onely shew by D. Couells testimonie that it is so absurde to deny it that hee would free all Protestants from it His words of the workes of perfection bee these In these points all haue not holden the same opinions Couell def of Hooker pag. 52. some thought the counsailes to bee of the some necessitie
by their Iudgment bee orthodoxe and Catholicke and neither hereticall nor damnably scismaticall otherwise against D. Feilds supposition and Title his fellow Relator had proued it to bee such Againe M. Middleton telleth vs that in the Middleton papistom pag. 51. Masses of Basile Chrisostome and Epiphanius all Greeke Fathers the deade were prayed for But because they will perhaps looke for the verie name of Purgatorie I deduce it from the tyme of the Apostles to haue beene taught and the doctrine thereof in the Greeke Church For M. Perkins telleth vs that Dionysius Perk. problem pag. 178. The Protestant booke of Homel Bell. motiu fol. 133. c. commonly called and by Protestants The Areopagite S. Paules Scholler did teach In Purgatorio expiari peccata That sinnes are purged in Purgatorie Therefore hee thought there was a purgatorie as Catholicks doe and in that satisfaction was made for sins And there hee setteth downe the prayer vsed for the deade recorded by the same S. Dionysius in these words Dionysius Hierar Ecclesiast p. 3. Perk. sup c. 7. Oratio illa precatur diuinam clementiam vt cuncta dimittat per infirmitatem humanam admissa peccata defuncto That prayer doth beseech the diuine Clemencie to forgiue to the parâ—ie deceased all sinnes committed by humane Infirmitie To like purpose as hereafter D. Bilson the Protestant Bishop Bilson Suruey of Christs sufferings of Winchester citeth S. Iustine Irâ—naeus Cyrill Chrisostome Theodoret Ignatius Clement of Alexandria Eusebius Athanasius Epiphanius Basile Grâ—gorie Nazianzene Damascen Theophilact c. The glories of the Greeke Church And therefore Gennadius Schol. the Learned Patriarke of that Churche in his defence pf the Councâ—l of Florence writeth thus of that matter The Cennad Schol. defens 5 cap. 3. doctrine of Purgatorie prayer and sacrifice for the deade was a Tradition of the Apostles That which the Latines call Purgatorium purgatorie they of the Greeke Churche name Catharterion Signifieing a purging cleansing or satisfying place of the Greeke verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge cleanse expiate c. And prouing this at lardge by the auncient Greeke fathers hee addeth thus They were onely Schismaticorum sâ—ctatâ—res followers Gennad sup of Sâ—ismatiâ—ks whiâ—h denied it For such Masters in Religion will our Protestants fynde out to followe if any time age Church or societie had them Lastely in this Argument the Censure of the Greeke Church vppon this error of Protestants is deliuered in these words That the soules departed are to bee Hierem. Patr. constant in ceÌ„sur c. 15. releeued by prayers sacrifices and good deeds of those which lyue and that it was decreed by the holy Apostles that in the celebratioÌ„ of the holy misteries a memorit should bee made of them that were departed this life Againe I argue thus That which was the doctrine and Tradition of the Apostles and holy Fathers of the primatiue Church is to bee embraced But the doctrine of Purgatorie praying and satisfying for the deade was such Therefore to bee embraced and obserued The first proposition is often graunred before And the second also proued in this chapter yett thus I add vnto it M. Middleton Middleton Papistom pag. 64. saith that S. Chrisostome taught it to bee the Apostles ordinance to pray for the deade And confesseth It was a Tradition in the primatiue Church Pag. 45. 46. sup receaued from the fathers to pray for the deade and begg mercie of God for them And againe The Pag. 51. sup deade were prayed for in the publicke Liturgies or Masses of Basile Chrisostome and Epiphanius And further thus The Churche in Epiphanius time vsed Pag. 47. 48. 49. to craue mercie for the deade M. Hull telleth vs that in the primatiue Churche Leo appointed Hull Rom. pol pag. 86 Morton apol part 1. pag. 329. MortoÌ„ sup pag. 273. Masses for the deade D. Morton saith of S. Augustine that hee prayed for his Mother Monicha deceased And from Caluine hee wittnesseth generally thus Ipsi veteres preces fundebant pro defunctis The auncient fathers prayed for the deade Further I argue thus whatsoeuer doctrine beeing denied ouerthroweth an Article of our Creede beeing graunted confirmeth it is true by Protestants if they denie not the Articles of the Creede as they will not seeme to do But the doctrine of Purgatorie beeing denied destroyeth an Article of our Creed and beeing graunted confirmeth it Therefore it is or ought to bee esteemed true by Protestants The Maior is euidently true for the Articles of our Creede bee moste true and cannot by true doctrine and positions bee proued otherwise I proue the Minor in this maner Those places both of scriptures and fathers which the Protestants themselues against the Puritans namely D. Biâ—son Protestant Bishop of Winchester with others vse to proue the Article of Christ discent to hell doe proue purgatorie which is made euident by citing some fewe As that of the Prophet Dauid Hee ledd them Psal 106. v. 14. 16. forthe of darknes and the shadowe of death and brake their bonds Hee shattered in peâ—ces the brasen gates and brake the Iron barrs And that of the Prophet Zacharie speaking of Christs discending thither Thow also in the blood of thy Testament Zachar. 9. v. 11. hast lett out the prisoners from the lake And Dauid and S. Paule of his ascending with these captiues into heauen Thow aidst ascend Psal 67. v. 19. Ephes 4. v. 8. 9. on highe thou tookest captiuitie And in S. Paule Ascending on highe hee ledd captiuitie captiue hee gaue guifts to men And that hee ascended what is it but because hee descended also first into the Inferior parts of the earth Which sayings of holy scripture that cannot bee vntrue cannot bee instified of the hell of the damned from whence none were deliuered because in hell there is no Redemption Therefore the same Protestant Bishop Bilson assigneth a third Bilson Suruey pag. 552. 656. place besides heauen and hell his words bee Abrahams Bosome was vpward farr aboue hell Neither did I make Abrahams bosome to bee paradise or heauen And citing the fathers to proue Christ discent to hell hee bringeth them ordinarily prouing Putgatorie or if not by that name yet in effect teaching that Christ descended to a place of punishment were many deceased were punished and detayned captyues and deliuered them from thence which as before could not Bilson sup from pag. 582. to pag. 665. be hell The very names of those Fathers proueing this doctrine are toe many and tedious to be related their sentences may be seene in that his collection Lastely I argue thus whatsoeuer doctrine is defined or proposed to Protestants by their highest commaunding Rule of their Religion as Communion Booke Booke of Articles c. to which they all subscribe they may not deny But this doctrine of Purgatorie or prayeing for the deade is such Therefore they may not deny it The Maior is euident and the
Minor proued out of their publickly allowed and reconfirmed Communion Booke Where in the Buriall of the deade their Ministers are appointed to pray for the partie deceased in these words That wee with this our Brother and all other departed Comm. Booke Tit. Buriall of the dead◠neare the end §. allmightie God in the true faith of thy holy name may haue our perfect consummation and blisse both in body and soule in the eternall and euerlasting glorie Amen If this prayer that people deceased may come to heauen bodie and soule man hath no other part to be prayed for is not to pray for the dead nothing can be called praying for the deade and for their saluation And so I end this Question with this sentence of M. Higgons in his publick sermon Theophil Higg serm 3. Mart. 1610. at S. Paules Crosse giuing a reason of this doctrine in these words As there is a death in syn and a deathe to syn soe there is a double resurrection The first a culpa from syn the second a paena from the punishment which followeth thervppon Which must needs be the temporall punishment of syn the grownde of Purgatorie and satisfaction after death being oftentimes not satisfyed answeared or to vse his owne phrase not risen from in this life For the eternall punishment of hell due for greate syns is euer remitted and risen from in his resurrection a culpa from syn Otherwise a man now intituled heire of the kingedome of heauen and saluation should also be guiltie of hell and damnation saued and damned in heauen and hell together And vppon this and other such holy grownds these Protestants in their late Theater recompt vnto vs so many hundreds Theat of greate Brit. c. of Religeous howses fownded by holy Kings princes and others in England to pray for the soules of themselues their Auncesters posteritie and other Frends CHAPTER XIX TEACHEING HOW THERE be 7. Sacramentes in number by these Protestants accordinge to the doctrine of the Romane Church HAVEING ended all other Questions to the full satisfaction and accordinge to the requests and demaunds of Protestants desiringe to be satisfied therein and performing this from themselues and owne writings I will proceede in the same maner in the Articles of the holy Sacramentes and first of their number thus sett downe in the Councell of Trent There be seuen Sacraments Concil Trid. decret de Sacrament of the new lawe instituted by IESVS CHRIST our Lorde neither more nor fewer Baptisme Confirmation Eucharist Penaunce Extreame Vnction Orders Matrimonie For defence and proofe of which doctrine by these Protestants themselues thus I argue Whatsoeuer doctrine a confessed true generall Councell hauing authoritie to bynde all by these Protestants before hath determined in this question is to be receaued and followed But the Catholicke doctrine of the Romane Churche concerning seuen Sacraments is thus determined by such generall Councell and bynding authoritie Therefore to be receaued and followed The first proposition is graunted before and must needs be thought so equall to all Protestants that how soeuer they thinke of the infallible sentence of such assemblies in matters of faith yet none of them may be soe partiall but to preferre a generall Councell to any Protestant assemblie censure sentence or decree The second is euidently proued supposeing what is written before euen by Protestants of the generall Councell of Florence and for such with the doctrine thereof not onely acknowledged by D. Willet and M. Parkes but Willet Limbom Parkes pag. 137. 180. Gennadius in defens concil Flor. Concil Florent de Sacramentis nouae legis by the Patriarke of Greece himself in his defence thereof Where it is thus decreed both with assent of Grecians Armenians Nouae legis septem sunt Sacramenta scilicet Baptismus Confirmatio Eucharistia Poenitentia Extrema Vnctio Ordo Matrimonium c. There are seuen Sacraments of the new lawe that is Baptisme Confirmation Eucharist Penance Extreame Vnction Orders and Matrimonie Which doe muche differ from the Sacraments of the olde lawe for they did not cause grace but did onely figure that it was to be giuen by the passion of Christ But these of ours bothe conteyne grace and giue it vnto them that worthely receaue them Hitherto the decree of that holy generall Councell receaued by all Christendome Latines Armenians Iacobynes Grecians From whence I further argue in this maner Whatsoeuer doctrine essentiall in Religion such as Sacraments be is taught by the true Church that is neither hereticall nor Scismaticall is to be embraced But the doctrine of seuen Sacraments as the Romane Church teacheth is such being likewise taught by the Protestants true Greeke Churche therefore to be embraced The Maior is also proued in the laste Argument and further confirmed in the Censure of the Greeke Church vppon Protestants in these words There is an holy Hierém in censur cap. 7. Catholicke and Apostolicke Churche of all true Christian men In this Catholicke and true beleeuing Church there be seuen diuine Sacraments Baptisme the Vnction of holy Oyntment holy Communion Orders Matrimonie Penance and the oyle of Extreame Vnction And they further prosecute as also the cited generall Councell of Florence doth the institution forme matter effect and other things belonging to these seuen holy Sacraments according to the present doctrine of the Romane Churche Againe I suppose that Catholickes in their definition of the Sacraments of the new lawe requiring a conteyning and giueing of grace by these holy Sacraments besides their signification thereof being onely signes Seales c. as the common Protestant opinion is to be farre more restricted and limited then that of Protestants because many more thinges be and may be signes of any thinge then bothe signes and causes as appeareth to be true in all genericall and specificall differences For example vnder animal a lyuing creature are conteyned more then vnder animal rational◠a lyueing creature with reason onely limited to man who otherwise abstractinge from his rationalitie is with all other lyueing creatures comprehended Vnder the Genus Animal a lyueing Creature So a Signe of grace as well agreeth to the Sacraments of the old lawe as to those of the Ghospell but not to conteyne and giue grace Onely proper to those of the new Testament as is recited before from the generall Councell of Florence and is at Concil Trident. decret d◠Sacramentis ecclesiae c. lardge sett downe against Protestants in the Councell of Trent This supposed which no man can deny I argue thus All things that agree with the definition of a Sacrament be Sacraments But according to Protestants all those seuen before remembred Baptisme Confirmation Eucharist Penance Extreame-Vnction Orders and Matrimonie agree with and haue the definition of a Sacrament Therefore they are Sacraments The Maior is euident because in Logicke the thinge defined and definition are conuertibles as this man and a reasonable creature Whoesoeuer is the one
of hande is Diuinae ordinationis and de iure diuino The ordinance of God and by his diuine lawe From which doctrine graunted by them in so publicke assemblie one of their owne fellowes in Religion inferreth this conclusion in these termes If the English Protestants opinion bee maintained Certaine coÌ„s pag. 46. that Bishops Iurisdiction is de iure diuino his Maiestie and all the Nobilitie ought to bee subiect to excommunication Neither do I vrdge these Protestants Authorities The Authors inteÌ„t and meaning by prouing seuen SacrameÌ„ts by Protestants how to bee vnderstood either for this or the other Sacraments that I seeme to graunt vnto Protestants that number of seuen Sacraments to bee among them to whome as to other Hereticks of any other now want a true and lawfull succession in orders as they do I can onely allow two Sacraments Baptisme and Marriage whereof the first for the necessitie thereof may bee in such cases of extremitie as this Inundation of heresie is not onely bee administred by Hereticks but Infidells themselues retayning the true matter forme and Intention due in that holy Sacrament And the other of Matrimony not requiring as of the essence thereof the operation of the Preist Yett do I not graunt the grace of this Sacrament to any Protestant or other out of vnitie of the Catholicke Church out of which as there is no saluation so no grace to bee hoped for bringing men to eternall beatitude But seeing this number of seuen Sacraments hath beene so much Impugned by Protestants and denied by them to bee in the true Catholicke Church which before I haue proued the present Church of Rome to bee I haue now made demostration by them selues that by their owne proceedings they ought to allow this number vnto the Church of Rome And now I proceede in like maner to Matrimonie and Extreame vnction and in the first I argue thus That which hath an externall or visible Matrimonie a Sacrament by English ProtestaÌ„ts signe or Ceremonie instituted of God signifying or giuing grace and sanctification is an holy estate honorable representing the grace of vnion betweene Christ and his Church is a Sacrament But Matrimonie is such therefore a Sacrament The Maior consisteth of the Protestant definition of a Sacrament wholly conteyning it and more them Protestants require vnto it and so cannot by them bee denied The Minor is proued by their owne publike directorie where in the treatise intituled The forme of solemnization of Comm. Booke tit Matrim §. dearely c. Matrimonie it is called in these termes Holy Matrimonie an honorable estate instituted of God signifying vnto vs the mysticall vnion which is betweene Christ and his Church which holy estate Christ adorned and bewtified with his presence and first miracle And in an other place it is named holy wedlocke §. For asmuch c. To which purpose tendeth also that their prayer ouer those that bee married in these words God the father God the sonne God the Sup. §. God c. holy Ghost blesse preserue and keepe you the Lord mercifully with his fauour looke vppon you and so fill you with all spirituall benediction and grace Againe thus I argue That externall visible ceremonie or signe that is consecrated of God to such an excellent misterie as to signifie the spirituall Marriadge betwixt Christ and his Church and by the grace and bonde whereof men are bound to loue their wyues as their owne bodies to leaue Father and Mother to whome by nature wee are so much bownde and to bee but one fleesh with his wiffe c. must needs bee a Sacrament But Matrimonie is such by Protestants of England Therefore by them to bee esteemed a Sacrament The Maior is manifestly true in it self And the Minor in those §. ô God §. all yee which words and more expressely to proue it a Sacrament sett downe in that their publicke directorie in the places here cited And had not the licentious wantonnes of these men soe much for their ownc lasciuiousnes mayntayninge Marriadge and accomptinge it an holy state in those of the cleargie in whom the holy Fathers before name it incest sacriledge and matter of excommunication disliked of the inseperabilitie betweene man and wife which beeing graunted for a Sacrament it bringeth with it they would neuer haue denyed vnto it that dignitie and denomination To which soe often and many pluralities of wiues in their ministry it self and some Protestant Bishops amonge them vntill a little restraint was ordayned by his Maiestie in parlament are more then The Sacrament of Extreame vnction Iacob 5. v. 14. 15. sufficient testimonie in this case That Extreame-Vnction is a Sacrament by their Articles and S. Iames his doctryne in his epistle â—eceaued by them for canonicall is more then manifest And soe manifest that except credible Protestant Testimonies deceaue mee greater Protestant Authoritie hath soe graunted then these their Doctors may contradict In which I will bee silent and onely add in this place that their Communion Booke it self and their common doctrine conteyned in their Catechisme there set downe to bee beleeued of all sufficiently insinuate that either there be seuen Sacraments as Catholicks beleeue or at the leaste more then two accordinge to their Article doctrine before For in proceedinge dialoguewise by question and answeare their words be these Question How CommunioÌ„ Booke Tit. Catechisme many Sacraments hath Christ ordeyned in his Church Answeare two onely as generally necessary to saluation that is to say Baptisme and the supper of the Lorde Where the words generally and necessary to saluation do emply that there be others not generally to be receaued of all as Matrimony is peculiar to the marryed Orders to cleargie men c. neyther are these absolute necessary to saluation otherwise the vnmaryed and virgyns could not bee saued all women which are vncapable of preisthood should be damned and none but cleargie men saued c. And these Protestants doe not holde that those words generally necessary to saluation are essentiall to the definition of a Sacrament which they define in the next words followeinge in this maner By this word Sacrament I meane an Catechis supr outward and visible signe of an Inward and spirituall grace giuen vnto vs ordeyned by Christ himself as a meanes whereby wee receaue the same and a pledge to assure vs thereof Which aswell proueth the Catholick doctryne that Sacraments giue grace of which hereafter as also that which I haue vrged in this place CHAPTER XX. PROVING BY THESE PROtestants the Catholicke doctrine of an Indeleble Character in the Sacraments of Baptisme Confirmation and Orders CONCERNING the Catholicke doctrine of the Church of Rome teaching a spirituall Character to bee impressed in some of these Sacraments and hitherto denyed by Protestants The Councell of Trent hath thus defined In three Sacraments Baptisme Confirmation CoÌ„cil TrideÌ„t Sess 7. cap. 4. and Orders a Character is