Chapter the first. Of the supreame and most preeminent authority of the true Church: howe necessary it is to finde it, followe the directions, and rest in the judgement of it.

DOCTOR FIELD a late Protestant writer, beginneth his dedicatory Epistle to the L. Archbishoppe of Canterbury (before his bookes of the Church) in this māner.D. Field of the Church epist. dedicat. There is no part of heauenly doctrine more necessary, in these daies of so many intricate controuersies of religion, then diligently to search out, which among al the societies of men in the world, is that blessed company of holy-ones, that house-hold of faith, that spouse of Christ, and Church of the liuing God, which is the piller and ground of truth: that so they may em­brace her communion, followe her directions, and rest in her judgement.

D. Couel writeth of the Church in these wordes:Couell de­fence of Hoo­ker, pag. 30. art. 4. That which by her Ecclesiasticall authority, shee shall probably thinke, and define to be true, or good; must in congruity of reason, ouer-rule all other inferior judgements whatsoeuer. And to them that (out of a singularity of their owne) aske vs why we thus bang our judgements on the Churcbes sleeue? we answere with Salomon, two are better then one. For euen in matters of lesse moment, it Eccles. 4. v. 9 was neuer thought safe, to neglect the judgement of many, & rashly to follow the fancy and opinion of some fewe. And in another place thus he citeth D. Whitakers to the same purpose:Couell cont. Burges p. 60. The Church of Christ according to her authority receiued from him, hath warrant to approue the Scriptures, to acknowledge, to receiue, to publish and command vnto her children.

M. Wotton witnesseth:Wotton de­fence of Per­kins, pa. 442. The judgement of the Church we are so farre from discrediting, that we hold it for a very speciall ground in this matter of Scriptures.

M. Ormerods wordes be these:Ormerod pict pap. pag. 93. The Church is called a piller, because it is like vnto a piller. For as a piller doth supporte and vnder-proppe a buil­ding, & maketh it more stable, firme and strong: so the Church doth sustaine, and support the truth; for the truth is no where preserued but in the Church.

D. Sutcliffe approueth this sentence:Sutcliffe against th [...] three cōuers. pag. 7 [...]. Christes true Church is a dili­gent [Page 8] and wary keeper of doctrines committed to her, and changeth nothing at any time, diminisheth nothing, addeth nothing superfluous, looseth not her owne, nor vsurpeth thinges belonging to others.

Neither is this different from their publike doctrine, thus decreed in the twenty Article of their religion:Articul. 20. 1562. The Church hath power to de­cree Rites or Ceremonies, and authority in controuersies of faith. And the joyning with this true Church of Christ is so needfull a thing, that D. Field concludeth:Field, p. 69. There is no saluation, remission of sinnes, or hope of eternall life out of the Church. Like is the judgement of D. Couell Couell def. of Hooker. pag. 76. and others. Wherefore, seing Catholikes professe themselues members of the Roman Church; before they thinke of forsaking it, let vs ex­amine, vvhether these Protestants vvill not allowe it for this true Church of Christ, so dignified by their doctrine.

Chapter 2. The Roman Church euer was, and still is by these Protestants, the tru [...] Church of Christ: it continueth all thinges belonging to saluation: they which liue and die therein, may be saued.

THE Protestant Relator of religion vvriteth thus, of the Roman Church:Relation of the state of re­ligion, ca. 48. There are amongst them (vndoubtedly) in great multitude, men vertuous, learned, fraught with the loue of God, and the truth aboue all thinges, men of memorable integrity, of bart & affections. Cap. 6. In their sermons much matter both of faith and piety, is eloquently deliuered, by men of won­derfull zeale, and spirit. Cap. 6. supr. The outward state and glory of their seruice, doth ingender, quicken, encrease, and nourish the inward reuerence, respect, and deuotion, which is due vnto soueraigne Majesty, and power. Cap. 9. Their deedes of charity are exceeding. Cap. 22. 26. No seuerity of life comparable to some of their Re­ligious. If Protestants were, or would be at vnion with them;Cap. 48. they shall find excellent order of gouernement, singuler helpes for encrease of god­lines & deuotion, for the conquering of sinne, for the profiting of vertue. And perswading an vnion, he only requireth Catholikes to giue ouer fiue thinges, al dispensable, and not any of them essential, as he teacheth: And aduiseth Protestants to change their religion vnto vs, with that condition. Secondly, we are assured, that the highest authority of Christs Church is in the Roman Church, or in none at all: for D. Field writeth:Field p. 228 That the supreame binding and commanding authority, is only in Bishops in a generall Councell: so D. Morton Mortō part. 2. Apol. p. 340, D. Sutcliffe Sutc. against D. Kellison, p. 41. 42. 102, the Bishop of Winchester B. Bilsons Suruey, p. 85., and others. But all men knowe and D. Sutcliffe, with [Page 9] others acknowledge, the Protestants haue had no such Councell; so the Protestant Relator of religion teacheth,Relation of relig. cap. 47. that this preeminence, meanes, and remedy is only in the Roman Church.

Secondly, to make tryall by their publike definition of the Church: The Protestant Articles teach;Articul. 19. The visible Church of Christ, is a congregation of faithfull men, in the which the pure worde of God is preached, and the Sacraments be duly ministred, according to Christes ordinance, in all those thinges that of necessity are requisite to the same. D. Couell Couell de­fence of Hoo­ker, pag. 67., D. Field Field, p. 25., and D. Doue D. Doue per­swas. pag. 23., be of the same minde. But because the Puritans adde a third note, I will cite D. Couell in this question: his wordes be these.Couell a­gainst the plea of the Innoc. pag. 21. 56. There be but two essentiall notes of the Church, the true preaching of the word, and the right administration of the Sacraments; to which later Protestants adde discipline the third note, and of as much necessity. And concerning doctrine and Sacra­ments they generally teach, that they are truly taught and practised in the Church, only in essentiall, necessary, requisite, and fundamen­tall thinges; so theArticul. 19. ninetenth Article before; so M. Willet in these wordes.Willet An­tilog. pag. 43. To errours of doctrine which are not fundamentall, euen the true Church of Christ is subject: so D. Field D. Field of the Church ordinarily in his bookes of the Church: so D. Sutcliffe Sutc. against D. Kellis. p. 42, D. Doue Doue persw. pag. 31. 32., M. Wotton Wottō, p. 28, M. Mid­dleton Middleton. pag. 201., Powell Powel consi­deration, &c., and all the rest making Protestants and Puritans but one Church, doe and must acknowledge.

Then concerning doctrine, D. Doue writeth in these tearmes:Doue persw. pag. 11. In fundamentall points of doctrine the greatest Papists in the world agree with vs. And in his vvhole Treatise neuer chargeth the Church of Rome, either of Schisme or Heresie, but laboureth to excuse them­selues, offering that we shall communicate with them, without any change of opinion: and yet he setteth downe this for an infallible proposition.page 5. This proposition is vndoubtedly true; no Heretikes nor Schismatikes are to be communicated withall. And he giueth vs se­curity, that by no possibility (according to the former reason of generall Councels) the Roman Church can be judged Hereticall; his vvordes be these:page 14. No Church can be condemned and adjudged He­reticall by any priuate censure, but it must be publike; A generall Coun­cell, as he there expoundeth himselfe, and is graunted before. Touching Sacraments, he alloweth,pag. 27. 28▪ that according to our defini­tion of a Sacrament, There be as many as we teach, and this shall not breede any such jarre betweene vs, that therefore we should refuse to com­municate [Page 10] together. And transubstantiation it selfe shall be no barre, page 29. But if we vvill receiue at their handes, they will not examine howe we doe expound the vvordes, hoc est corpus meum. And of discipline the third note, he noteth: In that Councell of Trent, they set forth such holesome Canons concerning discipline, as were fit for a reformed Church.

The Protestant Relator of religion affirmeth:Relation of relig. cap. 48 That the Roman Church still keepeth inuiolable, the foundation of religion. And I thinke no man vvill denie the Church of Rome, to be the same it vvas at the comming of Luther, and long before; and yet D. Field vvriteth:Field, p. 72. The Roman and Latin Church continued the true Church of God, euen till our time. And againe:page 182. We doubt not but the Church in which the Bishop of Rome exalted himselfe (he addeth, with more then Lucifer-like pride) was notwithstanding the true Church of God: that it held a sa­uing profession of the truth in Christ, and by force thereof, conuerted many countries from errour to the way of truth. And he further acknow­ledgethpage 72. with D. Couell and others:Couel defen. of Hook. p. 73 That Luther and the rest of his religion, were baptised, receiued their Christianity, ordination, and power of Ministery, in that Church, as the true, visible, and apparant Church of Christ. He telleth vs further,Field p. 182. That diuers of the Ro­man Church not only of the ignorant, but of the best learned be saued, and Saints in heauen. M. Willets vvordes be these:Willet An­tilog. pa. 144. It is not denyed by any Protestant, but many renowmed Kings and Queenes (which might not pleade ignorance, of the Roman faith) are Saints in heauen. And speaking of his Majesties Mother, hee attributeth such holynesse and truth to her religion, and her; that it preuailed vvith God, not only for her selfe, but her Sonne our Soueraigne also, his vvordes be:Willet An­tilog. Engl. pref to the K. The child of such prayers and teares, cannot possibly fall away.

Who are accompted the greatest Schollers, but the schoole­men chiefe in schooles? And yet, both D. Sutcliffe tearmeth these (Sutcl. answ. to the lay pe­tition, pa. 34. namely, Innocent the third, Thomas Aquihas, Scotus, Albert, Durand) particuler agents of the Roman Church, and joyneth them in that sence, vvith Harding, Allen, Bellarmine, Baronius. And D. Couell speaking of the high praises of such men, writeth of Alex­ander Hales, S. Bonauenture, and S. Thomas before recited for the Popes agent in these vvordes.Couell def. of Hooker, pag. 241. Alexander Hales, who made his summe that excellent worke, by commandement of Pope Innocentius the [Page 11] fourth, was called the fountayne of life, because of that liuely knowledge, that flowed from him: he was Master to Bonauenture, a Scholler not in­ferior to himselfe, of whome he was wont to say, that in Bonauenture he thought Adam sinned not; meaning of that illumination which was in him (and doubtlesse there was much in him) as though he had not beene darkened by the fall of Adam: and therefore the Church called him the Seraphicall Doctor. To these Aquinas was not inferior, who came so neare vnto S. Augustine, (vvhome in his booke against Burges he esteemethCo. against Burges. the chiefest Doctor that euer was, or shall be, excepting the Apostles, &c.) that some thought he had all his workes by hart, and by a common prouerbe it was spoken, that the soule of S. Augustine dwelt in Aquinas: in whome aboue all the rest, foure contrarieties were said to excell; aboundance, breuity, facility, security: in respect whereof, he gay­ned the title to be called Angelicall. Then if these men were the Popes agents; and yet so renowmed and glorious, and their doctrine so secure and excellent, vve may securely followe them, in the same steps of agency of such businesse.

And to passe Princes, Doctors, and Popes agents, and come to the Popes themselues. The Protestant Relator of religionRelation of religion, cap. 43. 42. hath found much vertue, deuotion, and piety, of those vvhich haue beene in these times; and of the last Pope Clement the eight, he wri­teth thus: He did often weepe vpon piety and Godly compassion, at his Masses, Processions, &c. His eyes were still watering, some-times strea­ming with teares, in so much that for weeping be seemed an other Heracli­tus: he was a good Pope, a good Man, a good Prince, a good Prelate. And to exclude ignorance, the same Relator witnesseth thus:Ca. 29. supr. The Pa­pists cry mainely in all places for triall by disputation. D. Couell againe vvitnesseth thus of Catholikes: Couel def. of Hook. pa. 68. Touching the maine points of Christian truth, they constantly persist in them. Protestants doe gladly acknowledge them to be the family of Iesus Christ. And againe;pa. 68. supr. They of Rome were, and are still in the Church, a part of the house of God, a limme of the visible Church: which he addeth also to haue beene M. Hookers Hooker l. 5. pag. 188. sen­tence, telling vs, that vvhat he vvriteth of the Church of Rome, is but to giue her, her due; and we acknowledge them to be of the family of Iesus Christ. And concludeth thus:Couell supr. pag. 73. It is strange for any man to denie them of Rome to be of the Church. And againe:page 76. We affirme them of the Roman Church, to be parts of the Church of Christ, and that those that liue and die in that Church, may be saued. And all kindes of [Page 12] Protestants when they combate among themselues, rather preferre the Roman Church to be chosen and followed, then their opposite Protestants.

The Protestant Relator witnesseth:Relation of relig. cap. 45. The Lutherans in Germa­ny, both the Clergie and Laytie openly protest, they will rather returne to the Church of Rome, then joyne with the Sacramentary Protestants; such as be in England. The Puritans of this nationOffer of conference. in their late of­fer of Conference, preferre the Roman Church farre before their country Protestants. Of the Protestants there vvill be as little que­stion, by this Treatise: And in particuler M. Iacob writeth thus:Iacob, p. 73. The Bishops of England when they deale with Puritans, must joyne plainely with the Catholikes in their answers, if they will maintayne themselues. So much and more is testified in two seuerall Protestant letters,The first co­py Iannar. 15 1603. the 2. copy in the end of the conference. printed in the end of D. Barlowes booke, of the confe­rence at Hampton: which for respect, I passe ouer without particu­ler citation.

Wherefore, by all agreement both of Catholikes affirming this and more, and Protestants acknowledging this; The Roman Church is still the true Church of Christ, it contayneth and continueth all thinges ne­cessary to saluation, they which liue and die therein may be saued; and be­ing the true Church, by theArticul. 19. 1562. Couell defen. of Hooker, pag. 67. ninetenth Article of Protestant reli­gion, it must needes be (as before is cited) a congregation of faith­full men, in the which the pure word of God is preached, and the Sacraments be duly ministred, according to Christes ordinance, in all those thinges that of necessity are requisite to the same. Then seing according to his Ma­jesties sentence:King-speach in Parliam. I acknowledge the Roman Church to be our mother Church. And in the publike conference, his regall resolution be­ing this:Conference at Hampton, pag. 75. That no Church ought further to seperate it selfe from the Church of Rome, either in doctrine or ceremony, then shee hath departed from her selfe, when shee was in her flourishing and best estate, and from Christ her Lord and head; vvhich by the testimonies before is nothing at al in any necessary question; but stil it joyneth vs to Christ, both by doctrine and Sacraments in this life, and with glory in heauen: therefore, we may not forsake it in earth.

Chapter 3. Wherein these Protestants teach, the necessity of one supreame spirituall head, and commander in the Church of Christ: howe S. Peter was this chiefe among the Apostles: and after him, his successors the Popes of Rome.

IF vve examine a little further, the testimonies of these men: whereas some vnchristian sermons and bookes, haue heretofore tearmed the Bishop of Rome to be the great Antichrist, and seducer of the vvorld; vve shall nowe receiue a better doctrine, and more religious answere: That there euer was and must be, one chiefe and supreame spirituall head, and commander of the Church of Christ in earth: That in the time of the Apostles and among them, it vvas S. Peter the first Bishop of Rome: And after him, the Bishops and Popes of that same Apostolike See, therein succeeding in that su­preame binding and commanding authority. D. Field citeth and approueth this,Field. pag. 138. as a generall and infallible rule: Ecclesiae salus in summi Sacerdotis dignitate pendet, &c. The health of the Church de­pendeth on the dignity of the high Priest, whose eminent authority if it be denyed, then will be so many Schismes in the Church as there be Priests: then of necessity one chief, supreame, & high Priest, must be assigned in his judgement. And D. Couell entreating of this spirituall, and highest Monarchicall regiment, and necessity thereof, writeth thus:Couell a­gainst the plea of the Innocent. pag. 106. We easily see that equality doth breede factions, and therefore wisemen to suppresse the seedes of dissentions, haue made one aboue the rest. And that no man should esteeme this as an humane ordinance, either prouided by Councels, as some Protestants vvould perswade; or giuen or graunted by Phocas the Emperor, about the yeare of our Lord 607. for Boniface then Pope & his successors (to vse D. Downames wordesDowname lib. 1. pag. 4.) to be head of the Catholike or vniuersall Church: This Pro­testant authour both testifieth, and proueth it to be the institution of Christ himselfe; and first among his Apostles, of whome he spea­keth thus:Couell supr. pag. 106. Because in the execution of holy thinges, where the persons put in trust are but men, discord and disorder vsually doe breake in; the wisdome of God thought it necessary, that amongst them, who for their ministery were equall, an inequality for order, and superiority to com­mand, should be graunted: that by this meanes, order and vnion should both be preserued in Christes Church. Which, if it concerne all persons [Page 14] and ages in the Church of Christ, (as surely it doth) the gouernement must not cease with the Apostles. And againe, hee proueth this spirituall supreamacy to bee perpetuall, because novve there is more neede in these times of sinne and dissentions; And yet (saith he):Couell supr. pag. 107. It was the principall meanes to preuent Schismes and dissentions in the primatiue Church, when the graces of God were farre more aboundant and eminent, then nowe they are: nay, if the twelue were not like to agree, except there had beene one chiefe a­mongst them: for saith Saint Hierome, amongst the twelue one was therefore chosen, that a chiefe being appointed, occasion of dissention might be preuented, &c. And he disputeth thus against the Pu­ritans: Supr. pag. 107. Howe can they thinke that equality would keepe all the Pa­stors of the world in vnity? And adjudgeth this supreame spiri­tuall power so necessary in the Church of God, that he addeth: Seing that all men may easily erre, and that no errours are so dange­rous as those, which concerne religion; the Church should be in a farre worse case, then the meanest common-wealth (nay, almost then a denne of Theeues) if it were destitute of meanes, either to conuince heresies, or to suppresse them.

Novve it is no great labour to define, vvho vvas this chiefe and commander among the Apostles, and vvho after that time vvas, novve is, and must continue. Among the twelue Apo­stles I doe not remember, that any Protestant preferreth any o­ther before Saint Peter; then Saint Hierome, and D. Couell assu­ring vs, that among them one was chiefe, vve may conclude it of Saint Peter. And this the rather, because D. Sutcliffe vvriteth thus:Sutcl. sub­uers. pag. 40. Tertullian giueth the keyes only to Peter, saying: that the Church is built vpon him. And thus D. Sutcliffe testifieth for him­selfe:Supr. pag. 3. Peter preached in no place, but he there ordayned Bishoppes and teachers, and founded Churches: vvhich in his booke against D. Kellison, heSutcliffe a­gainst Kelli­son, pag. 105. maketh an argument of supreamacy. D. Field telleth vs, from Scripture;Field p. 196 That Christ promised to build his Church vpon Saint Peter. Then no Christian vvill doubt, (except hee vvill doubt of Christes truth, and promises) but it vvas so per­formed.

Concerning the supreamacie of the Church of Rome; his Maje­sty before acknowledgeth it to be our mother Church: and it was a rule Kings speach confer. sup. to all, both in doctrine and ceremonies, when it was in her flourishing and [Page 15] best estate. D. Couell writeth thus:Couell def. of Hooker The Church of Rome was the chiefe and only Church. M. Ormerod Ormer. pict. pap. pag. 184. calleth it the eye of the West (in vvhich diuision England is) and the anker of piety. M. Downame grauntethDowname l. 2. Antich. pag. 105. it was a note of a good Christian, to cleane vnto the Roman Apostolicall Church. And thus both they, D. Sutcliffe Sutcl. epist. dedicat. of subuers. and pag. 89., D. Field Field of the Church, &c., and the rest, doe ordinarily yeeld that it continued vntill the yeare of Christ six hundred and seauen, when Bonifacius Pope there, claimed (as they say) supreamacy first in the Church. D. Downames vvordes be:Downame lib. 1. pag. 4. About the yeare of our Lord six hundred and seauen, Boniface the Pope and his Successours, claymed and obtayned to be head of the Catholike or Vniuersall Church. Then I thus demonstrate from these Protestants, that this Church of Rome both claymed and exercised this supreame authority, vvhen it vvas in this flourishing and best estate, a rule to Churches of faith, anker of piety, &c. First, D. Sutcliffe is vvitnesse;Sutcl. sub­uers. pag. 57. Ireneus saith, that euery Church ought to haue respect to the Church of Rome, for her eminent principallity; vvhich vvas long before any generall Councell, or Christian Emperour to giue or allowe this priuiledge. Secondly, D. Field plainely acknowledgeth;Field, lib. 3. cap. 1. that the supreamacy belonged to the Popes of Rome, before the first Nicen Councell. Then by the rules vvhich he giueth to knowe true Tra­ditionspa. 242. sup. (custome of the Church, consent of Fathers, or an Apostolike Churches testimony) this must needes be of that kinde: And then e­quall in authority vvith Scripture, as he acknowledgethpage 134. of such Traditions. M. Ormerod ascendeth to Pope Anacletus, liuing with­in an hundred yeares of Christ; his wordes be these:Ormer. pict. pap. pag. 78. To proue that the Church of Rome hath the preeminence ouer all Churches, Anacletus alleadgeth Math. 16. vers. 18. Vpon this Rocke will I build my Church: and he expoundeth it thus: super hanc Petram (id est) super Ecclesiam Romanam, Vpon this Rocke: that is, vpon the Church of Rome, will I build my Church. This is as great a clayme of supreamacy, and by as great vvarrant, as any Pope nowe claymeth it. Yet Anacletus vvas a Saint and holy Pope, euen in the best estate of that Church.

Againe, there were at those daies accounted but three great parts of the world, Asia, Africke, & Europe: yet we are told by these Pro­testants, that the Pope in that flourishing and vnspotted time of the Church of Rome, claymed and exercised this supreamacy in all these parts. For Asia (though in the Greeke Church) D. Couell telleth vsCouell a­gainst the plea of the Innoc. pa. 65., that Pope Victor in that time did authoritatiuely clayme supreamacy [Page 16] ouer all Asia, excommunicating the Churches of it (to vse his wordes) in seperating all Asia from the vnity of the faithfull, for being disobedient in the point and question of Easter. What greater supreama­cy can be claymed in the Church, then to excommunicate and put forth of the Church, so great a part of the world?

D. Downame yeeldeth to Bellarmine, Downame lib. 2. Antich. pag. 105. that S. Augustine & Victor Vti­censis in Africke vvere of opinion, that to adhere to the Church of Rome, was a marke of a true Catholike in those times: And M. Perkins saith:Per. problem pa. 237. 238. Appeales were often made out of Africke to the Popes of Rome in those dayes. Neither doth this Doctor denie,Down. supr. pa. 106. 107. but the Bishops then did sweare obedience to the Pope. And entreating of a Bishop recanting his heresies, he writeth of him in these wordes:Down. supr. pag. 107. He sweareth to renounce his former heresies, & to professe, & maintayne that faith & religion, which the Bishoppe and Church of Rome did professe. M. Ormerod witnesseth,Ormerod supr. pag. 44. that S. Leo taught, that God did assist and direct that See in decrees.

Of Europe there can be no question: for generally Protestants agree with D. Field Field of the Church., D. Doue Doue persw. pag. 29. 30., D. Couell Couel defen. of Hook. pag. 74. 75. 76., and M. Ormerod Ormer. pict. pap. pag. 184, that the regi­ment of the West Churches (among which this nation is) belonged to the Pope of Rome. And D. Sutcliffe giueth particuler examples,Sutcl. subu. pag. 19. how S. Gregory cōmanded (to vse his wordes) the Bishops of France: & commanded also in England the constituting of our Archbishop S. Au­gustine, and the very See of that preeminence at Canterbury. D. Couell vvriteth the sameCou. against Burges p. 49. of Pope Gregories commanding authority in all Spayne: who prouoked by the heresie of the Arrians, commanded that through all Spaine, there should be but once dipping in Baptisme. M. Middleton vvitnesseth:Middleton papistomast. pag. 39. that (at the least) the first generall Coun­cell of Nice taught, the dignity of Rome ouer the West Prouinces, (in which we of this nation are) and that by old custome, which was, when that Church was in her best and flourishing estate, & a rule to all. And to proue this custome both larger, then ouer the West (that is) vniuersal ouer al Churches, and from the Apostles, he addeth thus:page 200. Papias (liuing in the Apostles time) taught Peters primacy, & Romish Episco­pality. And D. Downame writeth thus:Downame l. 1. Anticl rist cap. 3. pa. 35. Diuers Bishops of Rome, before the time of Socrates the Historian (in that vnspotted & reguler time of that Church) contended to haue the primacy, ouer all other Churches: and that is the chiefe scope of many of their Epistles decretall. Neither doth D. Downame page 36. denie, but both Iustinian the Emperor, and the great ge­nerall Councell of Chalcedon, in the primatiue Church, attributed to [Page 17] the Pope of Rome, to be head of the Church; which he saith is the grea­test stile. And he addeth thus, of that Church, in that best estate: Ti­tles of honour and preeminence were giuen to the Church of Rome, as the chiefe or head of the Churches. And againe: Before the graunt of Phocas, the Church of Rome had the preeminence, and superiority ouer all other Churches, excepting that of Constantinople. And both D. Field Field lib. 1. of the Church▪ telleth him absolutely, that the Title of Constantinople was but intruded, and vsurped: And when the first Nicen Councell gaue such honour to the Roman Church, there was not so much as the name of Constanti­nople. And that this preeminence and superiority, was a comman­ding and binding authority, is proued before, from all parts of the world, wherein it was exercised, in that best and flourishing estate of that Church. That no Councell could be kept, none confirmed, no­thing concluded in the primatiue Church, without the Bishoppe of Rome, his approbation wil approue in the chapter of Councels here­after. Wherefore, seing we haue beene taught before, by Protestants, that one primacy & chiefe commanding authority, was euer neces­sary in the true Church of Christ: That S. Peter (as chiefe of the A­postles) had, and exercised it in that time: And after him, the prima­tiue and most ancient holy Popes of Rome (as successors vnto him) euer claimed, exercised, and executed the same soueraigne spiritual Pastorall office, and dignity ouer all Churches, in all parts of the world; and neither by Councell, Emperor, or such Donation, but by old custome and the institution of Christ: And the same Church (as before) still continueth the true Church of Christ: I hope it is no offence to agree with it, in this, as in other questions.

Chapter 4. All bookes receiued for Scripture, by the Roman Church are Canonicall.

THus hauing (by the directions & sentence of Protestant writers, of so late memory as this present is) found out, that the Roman Church is the spouse of Christ, his true Church, and piller of truth: whose communion we must embrace, followe her directions, rest in her judgement, liuing & dying therein to haue eternal life, the only and chiefest happy­nes which we can seeke or find: And that the authority of the chiefe Bishops of that holy & Apostolike See, hath euer bin so soueraigne, chiefe, commanding, and supreame, as these men haue taught vs, in the former Chapters, we might here by D. Fields censure and aduise, [Page 18] confine our selues, and vvade no further in so many intricate con­trouersies of religion. But to giue a finall contentment to all curio­sities, let vs briefly enter into a particuler-like examination, of all principall Articles in question: And first of Scriptures, vvhose au­thority is either only, or chiefest with Protestants.

D. Couell writeth in these wordes:Couell def. of Hook. p. 31 The Church of Rome teacheth no bad opinion, to affirme that the Scriptures are holy, & diuine in themselues, but so esteemed by vs for the authority of the Church. And againe: That the Scriptures are true, we haue it from the Church. And further thus:pag. 32. 33. supr. The Church hath foure singuler offices towardes the Scripture. First, to be of them (as it were) a faithfull register. Secondly, to discerue and judge be­tweene false and adulterate, and that which is true and perfect. The third, to publish and diuulge, to proclayme as a cryer, the true edict of our Lord him selfe. The last is, to be an Interpreter; and in that, following the safest rule (to make an vndiuided vnity of the truth vncapable of contradiction) to be a most faithfull expositor of his owne meaning. And concludeth thus:page 34. supr. We say, that we are taught to receiue the word of God, from the authority of the Church: we see her judgement, we heare her voice; & in humility subscribe vnto all this: Hitherto be D. Couels wordes, for the major proposition of my Syllogisme. But the minor or second position, that the Roman Church is the true Church of Christ, is allowed, and proued by Prote­stants before: Therefore this Protestant argument, must be thus con­cluded. All bookes which the Church of Rome proposeth for Scri­ptures, the expositions which shee deliuereth, &c. In humility we must subscribe vnto them, receiue them as the word of God, from her authority.

D. Doue referreth the question, what bookes be Canonicall Scripture, to the two Doctors S. Augustine, and S. Hierome. His vvordes be these:Doue per­swas. pag. 15. Catholikes proue them to be Canonicall out of S. Augustine: We, that they be Apocrypha out of S. Hierome, both which Doctors, are of no small authority with the Church of Rome; and therefore in this we differ no more from them, then S. Hierome did from S. Augustine: Therefore (I hope) for many causes, Protestants will giue place vnto vs, in this question. It is knowne, S. Augustine in calling was aboue S. Hierome: In learning D. Couell telleth you,Cou. against Burg. pag. 3. he was farre the most learned Doctor that euer was, or shall be in all likely-hood. Third­ly, your publike ConferenceConference, infr. (to be after cited) hath answered S. Hieromes authority, for Catholikes. Fourthly, S. Augustine spea­keth in the name of the whole Church, for these bookes; his wordes [Page 19] be these:August. tom. 10. ser. 191. We receiue the old and newe Testament in that number of bookes, which the authority of the holy Catholike Church hath deliuered. And in the place where he deliuereth the Canon of Scriptures, as Catholikes nowe doe, hee giueth these rules, to him that vvould knowe vvhich bee true Scriptures; his vvordes bee these:Tom. 3. lib. 2. doct. Christ cap. 8. In Canonicall Scriptures let him followe the authority of the most Catho­like Churches, among which those be which haue deserued to haue A­postolike Sees, and to receiue their Epistles: And so proceeding (too long to be cited) concludeth by all his rules, that all those bookes vvhich the Roman Church nowe receiueth (there remembred by S. Augustine) are Canonicall.

But to be briefe; The Protestant Surueyor of the communion booke affirmeth plainely:Suruey of the booke of com­mon prayer, pag. 27. 28. 29. 30. 31. that the Protestants of England must ap­proue for Canonicall, these bookes with the Roman Church. So like­wise doe the 22. Preachers of London in their PetitionPetit. of 22. preachers ex­cept. against homilies, and except. 4. a­gainst the com. booke.. And D. Field is of the same opinion, or must be; for thus he vvriteth:Field lib. 4. c. 23. pa. 245. The an­cient and true beleeuing Iewes before the comming of Christ (especially such as liued in Greece, and nations out of Iury, commonly called Helle­nists) receiued those bookes for Canonicall Scripture. And (to vse his vvordes) Hence it came to passe, that the Iewes deliuered a double Canon of Scripture, to the Christian Churches. And speaking againe of that volume of the Hellenists, he addeth:page 246. These bookes joyned in one volume, were translated out of Greeke into Latin, and read by them of the Latin Church in that translation. And entreating of S. Augustine and the Latin Fathers (especially in Africke) and the third Carthaginian Councell, vvhere this Canon is receiued, he vvriteth thus: They reckon the bookes of Scripture, according as they found them in vse in the Latin Church. Then D. Field hath absolutely graunted that in the Latin Church (vnder vvhich England is) these Scriptures vvere euer esteemed for Canonicall. And being tran­slated (as he acknowledgeth) out of Greeke into Latin, this Gre­tian vvill not easily persvvade, but the Greeke Church also first embraced them; for he saith thus:page 245. supr. The Greeke Iewes, or Hel­lenists, deliuered this Canon to the Christian Churches; then first to the Greeke Church, being in Greece among them, and best vnder­standing those Greeke Scriptures, before they vvere translated into Latin.

The Protestant Conference at Hampton-Court, entreating [Page 20] of the Protestant exceptions against these Scriptures, vseth these wordes:Conference, pag. 60. Most of the objections made against those bookes, were the old cauils of the Iewes, renewed by S. Hierome in his time, who was the first that gaue them the name of Apocrypha: which opinion vpon Ruffinus his challendge, he after a sort disclaimed; the rather, because a generall offence was taken at his speaches in that kinde. Hitherto the censure of that pub­like conference, vvhereby the ground of Protestants denying these bookes by S. Hieromes opinion (as D. Doue hath witnessed) is vtter­ly ouerthrowne. D. Couell answerethCouell a­gainst Burges pag. 85. 86. 87. 88. 89. 90. 91. the objections against Burges the Puritan, in particuler as Catholikes doe: and sheweth, that these bookes haue vvithout cause, beene accused of faults by Protestants, only to denie them to be Canonicall, as Catholikes hold. He addeth further thus: They are most true, and might haue there concilement of o­ther Scriptures. And againe in these vvordes:Couell supr. pag. 87. If Ruffinus be not deceiued, they were approued as parts of the old Testament, by the Apostles. For when S. Hierome write so scornefully of the history of Susanna, and the song of the three children, he chargeth him therein, to haue robbed the treasure of the holy Ghost, and diuine instrument, which the Apostles deli­uered to the Churches. And S. Hierome (who is not vsually slowe to de­fend himselfe) leaueth that point vnanswered, pretending that what he had spoken, was not as his owne opinion, but what the Iewes objected. And for his paines in translating the booke of Iudith, (vvhich the Protestants de­nie) he giueth this reason; because we reade, that the Councell of Nice did reckon it in the number of holy Scriptures: Hitherto D. Couels vvordes. And much like vnto this of Ruffinus, he citethpag. 76. 77. from S. Augustine, S. Cyprian, and others, temporibus Apostolorum proximis, in the next age to the Apostles. Objection And if any man shall object against me, thatArt. 6. Syn. Lond. 1562. the sixt Article of the English Protestant religion, excepteth against these bookes, and leaueth them forth of the Canon of Scriptures:Answere. I ans­were; this proueth nothing, but to proue their religion to be con­tradictory, and vnpossible to be true. For the bookes of Commu­nion, and Homilies (as before) authorized aswell by those Articles, as the statute of Queene Elizabeth, and the late Protestant Canons, receiue, cite, and practise them for Canonicall. Againe, that sixt Article is contradictory to it selfe, in this point (and so of no autho­rity by Protestants themselues:) for it only approueth for Canoni­call Scriptures (to vse the wordes of the Article)Articul. 6. supr. Those Canonicall bookes of the old and newe Testament (of whose authority was neuer any [Page 21] doubt in the Church) in the name of holy Scriptures, these we vnderstand. And yet these Protestants doe tell vsWillet Sy­nops. q. 1. of Script. pag. 2. 3. edit. anno. 1594. that all Scriptures haue beene doubted off, by one Church or other. But, to contaynemy selfe vvithin my time of limitation, I vvill only cite the Bishop of Win­chester; he writeth thus:B. Bilson suruey of Christs sufferings, pag. 664. The Scriptures themselues were not fully re­ceiued in all places, no not in Eusebius time. He saith the Epistle of Iames, of Iude, the second of Peter, the second and third of Iohn, are contradicted. Thè Epistle to the Hebrewes was contradicted: the Churches of Syria did not receiue the second Epistle of Peter, nor the second and third of Iohn, nor the Epistle of Iude, nor the Apocalipse; the like might be said for the Churches of Arabia. Will you hence conclude, that these parts of Scripture were not Apostolike, or that we neede not receiue them nowe, because they were formerly doubted off? Hitherto B. Bilsons vvordes: By which, it both appeareth by Protestants, howe their Article doth contradict it selfe. And I may conclude (vvith the Protestants be­fore) that all bookes which the Roman Church receiueth for Scri­pture, be Canonicall and most holy. Whereby it is too manifest, what a grounded religion, that Protestancy is, which hath excluded, so long time, so many bookes of Scripture, and so many Articles of faith, prayer for the dead, patronage of Saints and Angels, prayers vnto them and the like: And yet would pretend, that their religion is only founded vpon the word of God in Scripture.

Chapter 5. The vulgar Latin translation of Scriptures vsed by the Roman Church is best: the English Prote­stant translations are erroneous.

NEXT to the Canon and Text of Scriptures, let vs entreate of their translations, both as they are vsed in the Roman Church, and the English Protestants. And first, concerning the vulgar Latin allowed among Catholikes, D. Doue writeth thus:Doue per­swasion. p. 16 We (Protestants) graunt it fit, that for vniformity in quotations of places, in schooles and pul­pits, one Latin text should be vsed, and we can be contented for the antiquity thereof, to preferre the old vulgar translation, before all other Latin bookes; so much we doe yeeld to the Councell of Trent.

And D. Couell entreating of translations of Scripture, against Bur­ges the Puritan, answereth in these wordes:Couell a­gainst Bur­ges, pag. 94. We are ready to confesse, [Page 22] whether you vnderstand the Italian, or that which goeth vnder the name of S. Hierome, that they were vsed anciently in the Church, a thousand and three hundred yeares agoe, one of them by S. Augustine preferred be­fore all the rest, the other highly commended by Beza, and that of the vulgar (though with Pagnin and Driëdo) we thinke it was not S. Hieromes, but mixt; yet we can be content, to say as Isodore doth of it, interpretatio eius, this translation is to be preferred before others: Hitherto his owne wordes. And if M. Couell, Doue, and other Protestants well consi­der the judgement of the Councell of Trent, in this question, and the preface to the Bible of Xistus quintus, they shall perceiue the intent of the holy Councell, being only to approue that Latin tran­slation, vsed a thousand and three hundred yeares since in the Church (as D. Couell telleth vs) when it was in the flourishing and best estate; and so to be reuerenced by Protestants judgement before; and not to re­ject either the Greeke in the newe, or Hebrewe Text of the old Te­stament.

Touching other translations, D. Couell writeth:Couel supr. pag. 94. No translation whatsoeuer, is authenticall Scripture. And D. Doue addeth:Doue persw pag. 16. All tran­slations haue many faultes. M. Burges in his Apologie writeth thus, of the approued English Protestant translation:Burges A­polog. pa. 93. in D. Couels answere. It is a translation which hath many omissions, many additions, which some-times obscureth, some-times peruerteth the sence; being some-time senselesse, some-times contrary. And D. Couell in his answere acknowledgeth, so farre faults in their translation, that he requireth a better to be established. The 22. Preachers of London write of the translation only in the commu­nion booke, in this manner:Petit. of 22. preachers ex­cept. 11. a­gainst the com. booke. It contayneth in it diuers corrupt transla­tions of Scriptures, by leauing out of wordes, putting too of wordes, peruer­ting the meaning of the holy Ghost. The Suruey of the booke of com­mon prayer, addeth:Suruey of the booke of com. prayer, pag. 160. There be many grosse corruptions, as may partly appeare by the Abridgement of the Ministers of Lincolne Dyocesse. The Protestant Authour of the Aduertisement testifieth:Aduertise­mēt, an. 1604 The Bible is per­uerted in 848. places in the old Testament. The English Protestant Bi­ble, is inferior to the Turkes Alcaron. And so, Christianity is denyed in England by publike authority. Therefore most justly might his Ma­jesty say in the publike conference:Conference, pag. 46. That he could neuer yet see a Bible well translated into English; but the worst of all he thought the Geneua to be.

Chapter 6. The true, lawfull, and juridicall exposition of Scriptures, is in the Roman Church; and not with Protestants.

THE true and vvarranted exposition of Scriptures, is absolute­ly proued before, to belong to the true Church of Christ, and the Roman Church. For this place, D. Field vvriteth thus:Field lib. 4. c. 19. pa. 134. We confesse, that neither conference of places, nor consideration of the Antece­dentia, and Consequentia, nor looking into the originals, are of any force, vnlesse we finde the thinges, which we conceiue to be vnderstood and meant, in the places interpreted, to be consonant to the rule of faith. And this rule of faith as he further teacheth,page 242. must be tryed either by the generall practise of the Church, the renowmed of all ages, or the Pastors of an Apostolike Church: vvhich (as the vvorld can vvitnesse) no Pro­testant can make clayme vnto. Therefore as D. Couell vvriteth:Couell def. of Hooker. pag. 85. Doctrines deriued, exhortations deducted, interpretations agreeable are not the word of God. And yet these be the groundes of Protestant religion, and those vvhereupon their pretended faith and justifica­tion it selfe, vvith them dependeth; Although D. Field thus againe condemneth it:Field p. 226 Priuate interpretation is not so proposed and vrged, as if they would binde all others to receiue it. Therefore he assignethpage 228. three kindes of interpretation and judgement: One of discretion common to all; the other of direction in the Pastours of the Church; and a third, of jurisdiction proper to them that haue supreame power in the Church. And this third hee only acknowledgeth in the Bishops assembled in a generall Councell, which (as he teacheth) may interpret the Scripture, and by their authority suppresse all them, that gaine-say such interpretation, and subject euery man (that shall disobey such deter­minations as they consent vpon) to excommunication and censures of like nature: Hitherto his vvordes. Nowe that there neither hath beene, nor possibly can bee, any generall Councell among Protestants, (none clayming further jurisdiction, then their owne temporall Terrytories) it is both apparant to all, and acknovvledgedRelation of relig. cap. 47. in expresse vvordes by the Protestant Relator of religion. And yet besides D. Field recited before, D. Sutcliffe Sutcl. sub­uers. pa. 119., D. Morton Morton e­pist. dedicat. 2. part. Apol. lib. 4. 2. part. Apol. pa. 340 cap. 18., M. Wil­let Willet An­tilog. and the rest acknowledge ordinarily, that a generall Councell hath the highest and binding judgement. And although M. Willet [Page 24] doth say,Willet pre­fat. Engl. & Antilog. pag. 71. 120. That in England the temporall Prince is Gouernour, ruler, chiefe ouerseer and steward of the Church, to whose judgement and redresse the reformation of religion belongeth; Yet he addeth:Pag. 150. & 43. supr. Neither he nor their Church hath any priuiledge from errour: But plainely protesteth,Willet pre­fa. to the rea­der in Antilo. They must take out a newe lesson; and learne to reforme their erroneous conceits. And more then this is generally taught, and confessed a­mong them; of which hereafter. For this time and place I will on­ly make exemplification, of D. Doue his graunt, and confession; vvhich followeth in these vvordes:D. Doue per­swas. pag. 31. When the Masse was first put downe, King Henry had his English Lyturgie, and that was judged abso­lute without exception: but when King Edward came to the Crowne, that was condemned, and an other in the place which Peter Martir, and Bucer did approue, as very consonant to Gods word. When Queene Elizabeth beganne her raigne, the former was judged to be full of imperfections, and a newe was deuised, and allowed by the consent of the Clergie: but about the middle of her raigne, we grewe weary of that booke, and great meanes haue beene wrought to abandon that, and establish an other, which although it was not obtayned; yet we doe (at the least, at euery change of Prince) change our booke of common prayers, we be so wanton, that we knowe not what we would haue: Hitherto his wordes; and he freely confesseth errours in all these states and changes. Yet this flitting from errour to er­rour, finding no center, hath beene so grieuous euen to some Prote­stants, that the Suruey of the booke of common prayer, vseth these wordes:Suruey of the commun. booke, pag. 159. 160. The late Archbishop of Canterbury (as is credibly reported) tooke such a griefe (when the communion booke should haue beene altered) discouered by these or like wordes; good Lord! when shall we knowe what to trust vnto? that he presently fell into his palsey, was carryed from the Court, and dyed shortly after. But let any man enter into a se­rious consideration of Protestant doctrine in this point; that vnder paine of damnation vve are bound, to finde and followe the truth; That generall Councels (as before) may subject euery man disobeying their determinations, to excommunication and censures of like nature, the most terrible and fearefull punishment of this world; And Prote­stants in England so seuerely punish all Catholikes, for not consenting to their religion, which themselues thus loade with errours; and all judgements Ecclesiasticall, euen generall CouncelsArticul. 21. anno 1562. may erre and haue erred, euen in thinges pertayning vnto God, as is defined in their Arti­cles, and is commonly taught and beleeued with them, to excuse [Page 25] their errours. This consideration is able, to putmen (not regard­lesse of saluation) into more then a quaking palsey.

Chapter 7. Traditions are of equall authority with Scripture: yet proue Catholike religion.

THE dignity and authority of vnwritten and Apostolicall Tra­ditions (being lawfully proued) was euer esteemed such, that M. Wotton affirmeth:Wotton def. of Perkins. pag. 405. Out of all question we are bound to keepe them. And telleth,page 436. That M. Perkins was of the same opinion. Field p. 134 D. Field speaketh of such Traditions in these vvordes: There is no reason but these should be equall with the Scriptures. For it is not the writing, that giueth these thinges their authority, but the worth and credit of him that deliuereth them, though by word and liuely voice only. He addeth also,Field p. 240 that the perpetuall Virginity of our Lady was a Tradition, and only re­ceiued by such authority, and so doe other Protestants. And both they and D. Field Field supr. acknowledge Heluidius was condemned of heresie (and justly) for denyall thereof: which could not be, except to de­nie the doctrine of true Traditions, were to denie the word of God, in their judgements.

Nowe let vs see, vvhat Traditions we shall haue approued by Protestants: The same Authour maketh this discourse and diuision following:Field lib. [...] ▪ cap. 19. First, we receiue the number and names of the Authours of bookes, diuine and Canonicall, as deliuered by Tradition. This Tradition we admit: the number, authours, and integrity of the partes of these bookes, we receiue as deliuered by Tradition.

The second kinde of Tradition which we admit, is that summary com­prehension of the chiefe heades of Christian doctrine, contayned in the Creede of the Apostles, which was deliuered to the Church, as a rule of faith.

The third, is that forme of Christian doctrine and explication of the seue­rall partes thereof, which the first Christians receiuing of the same Apostles, that deliuered to them the Scriptures, commended to posterities. This may rightly be tearmed a Tradition: for that we neede a playne and distinct ex­plication of many thinges, which are some-what obscurely contayned in the Scriptures.

Field p. 239 The fourth kinde of Tradition, is the continued practise of such thinges, as neither are contayned in the Scripture expressely, nor the example of such [Page 26] practise expressely there deliuered, though the groundes, reasons, and causes of the necessity of such practise he there contayned.

p. 239 supr. The fift kinde of Traditions, comprehendeth such obseruations, as in particuler are not commanded in Scripture, nor the necessity of them from thence concluded, &c.

Lastly, comming to Traditions, touching conuersation and man­ners, he preuenteth & confuteth the vsuall objections of Protestants about this doctrine, in these wordes:Field pag. 241. 242. That the Apostles deliuered ma­ny thinges of this nature to the Churches; some by way of precept, some by way of counsaile and aduise only; some to particuler Churches, and some to all; some to continue but for a time, and some to continue for euer, we make no doubt. And exemplifying, that the Lordes day or Sonday is of this kinde, he addeth:Field supr. pag. 242. And sundry other thinges there are, which doubtlesse the Apostles deliuered by Tradition; but they are confounded with Eccle­siasticall Traditions (as Waldensis aptly noteth) that we might the more reuerence the constitutions of the Church, and are dispensable by the guides of the Church: Hitherto be the wordes of D. Field.

Then to make ashort reflexion vpon this his doctrine: By his first rule of Traditions, he must needes graunt vnto vs (which I haue proued before at large) that althose bookes which the Roman church approueth for Scripture, together with the speciall doctrines, of prayer for the dead, to Angels, &c. are Traditions. For not only D. Field and his rules, doe so assure vs; but D. Couell Couell a­gainst Bur­ges, pag. 87. from the pri­matiue Church hath told vs, that all which we receiue, were the trea­sure of the holy Ghost, and diuine instrument, which the Apostles deliuered to the Churches. Secondly, we must of necessity resort to the Roman Church, to knowe and learne the forme of Christian doctrine, and expli­cation of the seuerall parts thereof, and the obscurities of Scriptures. For he saith, that the Apostles deliuered this as a Tradition to posterities: And no posterity of Protestants can be of this posterity; because both their priorities & posterities, denie Traditions. Thirdly, D. Field must needes seeke for, or allowe of many Traditions, which he re­membreth not; and in all equall judgement, as many Articles of Ca­tholike religion, as we claime by Tradition: for in his fourth, fift, and sixt member of Traditions, he euer speakethField pag. 241. 242. of them in the plurall number; as, thinges, obseruations, of this sort, sundry other, and the like. And yet, he only recounteth baptisme of Infants in the fourthpage 239.: The ob­seruation of Lent in the fiftpage 239.: and Sonday, or the Lordes day, in the last. [Page 27] If he will say, they are confounded with Ecclesiasticall Traditions (as he did) that men might more reuerence the constitutions of the Church: Let them at the last, recant their contempt and dislike against them. And this the rather, because the rules vvhich he assigneth to knowe true Traditions, (beingField p. 242 the authority and custome of the Church, consent of Fathers, or testimony of an Apostlike Church) neither doe, nor possibly can tell, of any Traditions to aduantage Protestants, which denie all Traditions: So that of necessity both the Traditions, and rules to knowe them, doe, and must belong to the Church Apostolike of Rome, being in this question a rule of it selfe, as he hath declared.

Then by the doctrine of D. Field, and the Protestants before (and nowe to be cited) Catholikes may lawfully say, with the ancient Fa­thers, with D. Couell Cou. against Burges, pag. 139. 124. 125, and other Protestants: That the signe of the Crosse, is an Apostolicall constitution and Tradition.

With D. Couel pa. 122. sup. againe, and the ancient Fathers, & from them: that the mixture of water with wine in the Eucharist, is an Apostolical Tradition.

With the Pastors of the Apostolike Churches, three hundred Fa­thers, and consent and custome of the Church (D. Fields rules for true Traditions) in the second Nicen CouncellConc. Nic. 2.: That reuerence of Images is an Apostolicall Tradition.

With S. Chrisostome, S. Augustine, and S. Epiphanius, by D. Fields rules, and M. Middletons Middleton Papistomast. pag. 137. 138 47. 45. graunt: That sacrifice and prayer for the dead, was an Apostolicall Tradition.

With the ancient Fathers, so receiuing from those vvhich vvent before them, by graunt also of M. Middleton: pa. 134. sup. That vowes of chastity, and single life in Priestes, is to be obserued by Tradition.

With the ancient Fathers: that Reliques to be reuerenced, is a Tradition, when M. Willet Willet Anti­log. pag. 13. telleth vs, that Vigilantius was condem­ned of heresie, for denying it.

With his MajestyConference. pag. 13. and the conference (with the consent of Fa­thers, Apostolike Churches, &c.) That the particuler and personal abso­lution from sinne after confession, is Apostolicall and a very Godly ordinance.

With the Protestant Conference, supr. pag. 18. Bishop of Winchester (antiquity so consen­ting:) That baptisme to be ministred by priuate persons in time of necessi­ty, is an holy Tradition.

With his Majesty and the said conference:Conference, pag. 35. 36. that Bishops he diuinae ordinationis. With the same Protestant conference,Conference, pag. 10. 11. and antiquity: not only that Confirmation is an Apostolicall Tradition; But (because it [Page 28] is so joyned by them with Baptisme, and hath both a visible signe, and grace, by the Communion bookeCōm. booke tit. Confirma­tion. reuiued) that it is a Sacrament by Tradition.

With the ancient Father S. Basil, M. Wotton Wotton def. of Perkins, p. 465. 466. so assuring vs of his opinion: that the very profession of our faith, by which we beleeue in the Father, the Sonne, and the holy Ghost, is a Tradition.

With D. Ceuell: Cou. against the plea of the Innoc. p. 104. That it was an Apostolicall Tradition or Ordination, to ordayne Archbishops in their Prouinces; as Bishops also in their Diocesse, to rule the Church.

With the Bishop of Winchester B. Bilsons Suruey of Christs suffe­rings, p. 664. against the Puritans: that the Article of Christes discent to hell, and the Creede wherein it is contay­ned, is an Apostolicall Tradition, deliuered to the Church, by the direction and agreement of the Apostles.

And to conclude briefly: why may not we say with the Councell of Florence, cited by M. Willet Willet Sy­nop. contro­uers. 1. q. 7. for generall, and the Patriarkes of the Apostolike Sees there present, with the Councell of Constance, not of vnequal authority, and the Councel of Trent (to passe others) with six Cardinals, foure Legates, three Patriarkes, two and thirty Archbishops, two hundred twenty eight Bishops, and fiue Abbots there assembled (as D. Doue telleth vs) that Protestancy in all points is false, and Catholike religion true: when no Protestant Church can shewe any one such like authority for their cause? And this of neces­sity D. Field with his Protestants must acknowledge, or freely by their recited doctrine confesse; that there neither is, nor can be hereafter by his rules, true and certayne Scripture, Tradition, or Religion in the world. For if we neither haue Scripture, exposition of the dif­ficulties in it, or Tradition, but by Tradition (as he hath graunted) and those only three rules to knowe them: if those rules may pro­pose vnto vs false Scriptures, false expositions of their obscurities, and false Traditions in matters of faith; faith cannot be certayne, and religion grounded vpon it, is ouerthrowne.

Chapter 8. Of the authority, and commanding highest power of gene­rall Councels: prouing the doctrine of the Roman Church.

IT may sufficiently be gathered, by that which hath beene entrea­ted before, both that generall Councels are of highest authority [Page 29] in the Church of Christ, and their testimony for Catholike religion. Therefore to be briefe in this question; concerning their chiefest judgement and preeminence: first, the Bishop of Winchester writeth thus:B. Bils. Sur­uey of Christs suffer. pa. 83. The authority of generall Councels, is most holsome in the Church; and citeth S. Augustine to that purpose. D. Morton writeth,Mortō part. 2. Apol. pag. 340. l. 4. c. 18 That concilium publicum est summus judex: a generall Councell is highest judge. The Protestant Relator of religion is of the same opinion,Relation of the state of re­lig. cap. 47. and calleth it the only remedie in such times of controuersies about religion. D. Sutcliffe hath these wordes:Sutcl. subu. pag. 119. Generall Councels haue so­uer aigne authority in externall gouernement. And againe:Sutc. against D. Kellison, p. 41. 42. 102. False it is, that we will admit no judge but Scriptures, for we appeale still to a lawfull generall Councell. Sutcl. subu. epist. dedicat. We hold all the Christian faith explaned in the six ge­nerall Councels. D. Field is so cleare in this question, that he telleth vs: first,Field pag. 226. cap. 16. Priuate interpretations doe not binde vs, nor are proposed to that purpose: secondly he teacheth,Field p. 228 that only Bishops assembled in a gene­rall Councell haue authority, to interpret Scriptures, and by their authority, to suppresse all them that gaine-say such interpretation, and subject euery man that shall disobey such determinations, as they consent vpon, to excom­munication and censures of like nature: Hitherto of the highest dignity of generall Councels. Nowe let vs examine by these Protestants, whether they be for them, or Catholikes.

That they be not, nor can be for Protestants, thus I demonstrate from themselues. The wordes of the Protestant Relator of religion are these:Relation of religion, c. 47 The Protestants are seuered bandes, or rather scattered troopes, each drawing a diuers way, without any meanes to pacifie their quarrels, to take vp their controuersies. No Prince with any preeminence of jurisdi­ction, aboue the rest: no Patriarke, one or more, to haue a common superin­tendance or care of their Churches, for correspondency and vnity: no ordina­ry way to assemble a generall Councell of their part, the only hope remayning euer to asswage their contentions: Hitherto the Relator. Where vve see, that first the Protestants are diuided; secondly, they are without any meanes of vnion in controuersies; there is no jurisdiction a­mong them; no way for that, which is the only hope to end conten­tions in religion: therefore, this only and highest remedie by gene­rall Councels, cannot possibly be for them; except they will haue an Vnion, Church, Faith, Truth, and Religion vnpossible. The same is sufficiently also proued before, from D. Couell in my Cha­pterCap. 3. supr. & Couell a­gainst the plea of the Innoc. pag. 103. 104 105. 106 107 108. 109. of the Popes authority; where he alloweth of necessity, one [Page 30] highest, chiefe, spirituall commander in the Church, to such pur­poses. And shewing how before the time of Constantine, there could be no pretence of any Councell to be assembled, but by the spiritual authority; he addeth thus:Couell supr. pag. 110. The Synode of Rome (in the yeare 225) called by Cornelius (Pope of Rome) against Nouatus, consisted of three­score Bishops. & many others of the Clergie. And further in these wordes:page 109. And after, when Princes came to embrace the faith, the best meanes they could deuise, to procure peace and aduance religion, was by their lawes to re­ferre Ecclesiasticall causes, to Ecclesiasticall judges.

Nowe concerning the Roman Church: first, the Protestant Relator of religion, which hath excluded Protestants from al hope of any ge­nerall Councell, writeth of the Roman Church in the same place, and in these wordes:Relation of relig. supr. cap. 47. The other (Catholikes) haue the Pope as a common father, aduiser, and conductor to them al, to reconcile their jarres, to appease their displeasures, to decide their difference, aboue all thinges to drawe their religion by consent of Councels, to vnity. And this is so cleare, in the judgement of al these Protestants, that when they denie the authority of generall Councels, they haue no pretence of excuse, but because they were called by the Popes authority; so D. Field Field booke of the church, D. Sut­cliffe Sutcl. subu. against Kel­lison, &c., M. Willet Will. Antil., and the rest. And yet D. Fields argument or rule of the Pastour of an Apostolike Church, the primatiue Church, and holy Fathers consenting, doth warrant vs, that priuiledge euer belon­ged to the See of Rome, that without the consent thereof, no Coun­cell could be called, none confirmed; as Pope Damasus Damas. epist. ad Illiric. hist. tripart. lib. 5. c. 28. vel 29. Theodor. hist. Socrat. hist. l. 2. c. 17. Sozō., the ancient Fathers, and Hystorians witnesse. And the Bishoppe of Winchester graunteth these propositions:True diffe­rēce p. 66. 67 edit. an. 1586 The Canon of the primatiue Church made euery thing voide, that was done without the Bishop of Rome. And againe: The Canon of the primatiue Church forbad any Councell to be called without his consent. Middleton papistom. pag. 39. M. Middleton telleth vs that the first Nicen Councell did approue the dignity of Rome (at the least) ouer the West prouinces by old custome. And if vve should enter into particulers: First, B. Bilson will tell vs, that the Councell of Constance p. 119 120., vvhere the Protestant doctrine was condemned in Husse and Wicliffe; was a generall Councell. So he witnesseth of the Councell of Basil p. 124. 125., con­demning the same for heresie. M. Willet Willet Synops. controuers. 1. q. 7. Limbomastix apud Parkes, p. 137. 180. both in his Synopsis and Lymbomastix) as M. Parkes is witnesse against him: and himselfe also so accounteth it) graunteth the same of the Councell of Florence, [Page 31] where the seauen Sacraments, Purgatory, the Popes Supremacy, &c. were confirmed. Of the Councell of Trent no man will question: And yet D. Doue hath assured vs before,Doue persw. pag. 14. that there were present in that Councell, six Cardinals, foure Legates, three Patriarkes, two and thirty Archbishops, two hundred twenty eight Bishops. The third part of such an assembly, would haue beene a great countenance to Pro­testant religion, farre greater then euer it had, or is like to procure. D. Couell Couell def. of Hook. p. 21 and M. Parkes Parkes a­gainst limbo­mastix p. 176 cite & approue as a rule of faith, the great Councell of Lateran, where transubstantiation was defined: and joy­neth it with the primatiue Councels of Ephesus and Chalcedon, and in the high matter of faith, the Deity of the holy Ghost. And to ascend to the first of Nice, the Protestants haue confessed before,cap. 4. supr. that Scri­ptures which we receiue, and they denie, were there approued. M. Willet Will. Antil. pag. 88. 89. calleth the primatiue Councels of Neocaesarea, Toletane, the first and the fixt generall Councell, allowed before by D. Sutcliffe (wherein both generall and prouinciall precedent Councels, vvere approued) The Papall Church, Popery, doctrine in Popery. And of the seauenth generall Councell, he writeth thus:Will. Antil▪ pag. 178. The Greekes in a ge­nerall Councell held at Nice, confirmed and allowed the adoration of I­mages. But this may suffice of this question, for both the Popes su­preamacy from the beginning, and the authority of all ancient Councels, Fathers, and Hystories, are so manifest for the present doctrine of the Roman Church; That M. Middleton telleth vs:Middleton papistomast. pag. 200. Pa­pias (liuing in the Apostles time) taught Peters primacy or Romish Episcopality. Concerning the second he vvriteth in these vvordes:page 193. supr. Perusing Councels, Fathers, and Stories from the Apostles forward, we finde the print of the Popes feete. Whereby is manifest, that euen from the Apostles to this present, the doctrine of the Church of Rome, was alwaies (as occasion vvas giuen) approued, decreed, and taught by the holy Councels, Fathers, and Hystories of all ages.

Chapter 9. The testimonie of ancient Fathers of great authority, and for the doctrine of the Roman Church.

LASTLY, in these generall questions, or directions in religion, let vs come to the testimony of the holy and learned Fathers, [Page 32] of the primatiue Church (although of these it appeareth by the for­mer Chapter;) And consider first, the value and dignity of their authority: secondly, to whose cause, whether of Catholikes or Pro­testants it beareth witnesse.

The Bishop of Winchester in his Suruey of Christes sufferings, wri­teth thus:B. Bilsons Suruey p. 85. The ancient consent of Godly Fathers, is with great care to be searched, and followed of vs, chiefly in the rule of faith. And againe:pa. 82. sup. We rest vpon the Scriptures of God, vpon the authority of the ancient Doctors, and Councels. And to the objection of those Protestants which say:page 83. The Canon of the Scriptures is perfect, and sufficient in it selfe for all thinges; therefore, what neede is there that the authority of Ecclesiasticall interpretation, should be joyned with it? He answereth with Vincentius Lirinensis, in these wordes: Least euery man should wrest the Scriptures to his fansie, and sucke thence not the truth, but the patronage of his errour; And he addeth, that S. Augustine gaue this respect, not only to gene­rall Councels, but to the testimonies of particuler Fathers, Ireneus, Cyprian, Hilarius, Ambrose, Gregory, Chrisostome, Basil, and others.

D. Sutcliffe writeth thus:Sutcl. sub­uers. pag. 87. We acknowledge the faith of the Fathers, of the fourth, fift, and sixt ages, and adjoyne our selues to that Church. And against D. Kellison he vseth these wordes:Sutcliffe a­gainst D. Kellison, pag. 17. The Fathers in all points of faith are for vs (Protestants) and not for the Pope. M. Willet in the end of his Antilogie, sweareth the matter in this manner:Willet An­tilog. p. 263. I take God to witnesse, before whome I must render account, &c. That the same faith and religion, which I defend, is taught, and confirmed in the more sub­stantiall points, by these Hystorians, Councels, Fathers, that liued within fiue, or six hundred yeares after Christ. And in the page following, his wordes be these:p. 264. supr It is most notoriously euident, that for the grossest points of Popery, as transubstantiation, sacrifice of Masse, worshipping of Images, justification by workes, the supreamacy of the Pope, prohibition of Mariage, and such other, they (Catholikes) haue no shewe at al of any euidence from the Fathers, within fiue hundred yeares of Christ. And thus againe:Willet An­tilog. pa. 271. The ancient Fathers that liued within six hundred yeares after Christ, are against them. And thus I might alleadge from others, especially triumphing in this manner, either when they write against Puritans, (whome the Fathers condemne) as the Bishop of Winchester is cited: or when they speake in generall, and the authorities of Fathers are neither to be answered, as produced by Catholikes, or alleadged for [Page 33] Protestants; as it appeareth in those places of D. Sutcliffe, and M. Willets great and glorious speaches of the Fathers. But when these men are either to answere those primatiue Fathers, cited for our cause; or stand vpon their testimony in particuler for themselues, the case is altered, as is objectedApud B. Bils. Suruey, p. 84▪ to the Bishop of Winchester, by his Puritan opposite. But howe truly they keepe their vvordes and oathes, in these protestations, shall be hereafter declared: for the present; it is expected by all Protestants that deale sincerely, that their religion should be agreeable, to the doctrine of the ancient, and primatiue Fathers: Therefore, his Majesty esteeming them with due regard, hath pleased to sentence these in Parliament:K. speach Parlia. 1603 I will euer yeeld all reuerence to Antiquity. And in the publike confe­rence, in these wordes:Conference, pag. 73. For my part, I knowe not howe to answere the objection of Papists, when they charge vs with nouelties, but to tell them, that their abuses are newe. And approueth, the dayes and time of Constantine in the primatiue Church, a rule of religion; saying:Conference supr. pag. 69. Constantine is not to be appeached of superstition, but thinges then vsed may still be continued. Also in his first speach in Parliament, he would haue all nouelties renounced. And of the same minde (no doubt) be all sincerely meaning Protestants, which trust vnto, and are directed by the sermons, citations, and bookes of these Doctors, & teachers among them. But it will nowe appeare, that they are so farre from justifying their former oathes, protestations, and assertions, that they acknowledge those primatiue Fathers, to be for Catholikes; and both vvrite, and censure those most holy and learned men for that cause, with vnciuill, contemptuous, barbarous, and irreligious speaches. First, M. Wotton expresly controleth the recited sentence of his Majesty, concerning the time of Constantine, and antiquity: for a Catholike Authour citingThe Catho­like Authour against Per­kins in prefat, and humbly accepting it for a rule of triall; M. Wotton writeth thus:Wot. def. of Per. p. 15. 16. The triall of doctrine, is not to be featched from the opinions and examples of men. And againe:page 16. It may not seeme strange, if superstition were crept into the Church, before Con­stantines time. Let vs proceede. D. Couell (a man not of the rashest judgement) hath honoured S. Augustine before, vvith the greatest commendation of learning; yet, M. Wotton writeth:W. sup. p. 8. We neede not feare S. Augustine though against vs. page 17. Eusebius is to be reprehended. page 9. There was want of modesty and truth also in the treatise of Hierome against Vigilantius.page 88. The ancient Fathers spake more like Philosophers, [Page 34] then Diuines. page 118. It is more then I knowe, that Gregory is a Saint. page 224. The Authour of the Epistle to the Philippians, attributed to S. Ignatius, is an vnfit judge in controuersies of diuinity. page 422. Tertullians witnesse is of small authority. page 440. Damascene is not greatly to be respected. page 462. Origen is ge­nerally condemned. page 340. Ignatius Epistle to the Romans (approued by S. Hierome, and Protestants) is a counterfeit Ignatius, for teaching merit of good workes. page 387. Cyprian is too farre carryed away, since he ascribeth to almesdeedes, the purging of sinne. page 467. Ireneus judgement is little to be respected. page 494. Tertullians testimony is not worth answering. Tertullian and Origen may be joyned together. page 495. Chrysostomes Rhethoricke is better then his Logicke. page 495. Hieromes authority in the case of single life, is not much worth. page 500. Those Christian Fathers which condemned Iouinian (as S. Augustine, Ambrose, Hierome, &c.) delt vnchristianly with him. p. 519. 520. The authority of the ancient writers (Athanasius, Augustine, Hierome) concluding a worke of perfection from those wordes of Christ, goe and sell all, &c. is not to be admitted. page 543. The authority of Clement of Alexan­dria, and Augustine, with the schoole Doctors, is inferior to the Iewes.p. 545▪ 546. Origen and Theodoret (vvhome before he preferrethpage 484. aboue S. Augustine) ouerthrowe their owne distinction. page 594. Lactantius though he were an ancient Christian, yet in his verses (of vvorshipping the Crosse) he sheweth himselfe liker a light Poët, then a graue writer. And no meruaile, though this Protestant be so angry with the ancient Fathers, for teaching and maintayning that doctrine, vvhich the Roman Church nowe holdeth, as appeareth before. For he exclay­meth most barbarously and vvithout respect, euen against all the Kings of this, and other nations, for the same cause; his wordes be these:page 53. The Kings of England and Scotland, &c. were Sathans soul­diers, when they were of the Popes religion: Hitherto M. Wotten; next let vs come to M. Perkins, whome he defendeth. M. Perkins writeth thus:Perkin. pro­blem. pag. 4. The Fathers haue spoken many thinges incommodiously of holy thinges. pag. 93. 94. The ancient Fathers did sinne in the inuocation of Saints: yea, were guilty of sacrilege, such were Paulinus, Fortunatus, S. Leo, S. E­phrem, S. Flugentius, Petrus Domianus, Prosper.page 105. The ancient Fa­thers sometimes speake inconueniently, of the article of justification: page 184. Some of the ancient Fathers (as Tertullian and Cyprian) are Montanists; or (at the least) doe erre filthily, for making Confirmation a Sacrament.

D. Sutcliffe, vvho so much before reuerenced the Fathers in vvordes, nowe writeth in this manner.Sutcl. sub­uers. pag. 5. Metaphrastes is a lying [Page 35] pedant, writing more lyes, then leaues. page 8. 9. Bede reporteth too many thinges by heare-say. Ado is a fabulous writer. page 9. The history of King Lucius his conuersion (testified by so many hystories) may well be paragoned, with the tales of King Arthure, Sir Tristram, and Lancelot Dulacke.page 19. The Brittaines haue cause to detest the memory of Augustine.

Let vs next come to M. Willet, the great professor of Diuinity, who hath taken so solemne an oath before, that the Fathers be for his cause. To shewe his just dealings, I will only vse the testimony of a Protestant against him. M. Parkes vvriteth of him in these wordes:Parkes a­gainst Limbo­mastix, p. 170 He condemneth all the ancient Fathers for dreamers. page 151. Con­demneth all the Fathers. Defen. of the third testimo­ny. sect. kkk. He condemneth all learned and Godly Diuines for enemies of Christes Crosse, and blasphemers of his passion. He justifieth most wicked Heretikes, and condemneth most holy Fathers. Defen. of the first & second testimony. p. 2 5. sect. 18. 21. pag. 181. 166 101. 100. defenc. of the 2. place. sect. 10. 11. 20. defenc. of the 3. testimony, sect. 7. 12. 15. 16. &c. He falsly translateth, corrupteth, indignely handleth, clippeth, shamefully corrupteth, injuriously handleth, greatly abuseth, vntruly alleageth, misquoteth, may­meth, mistranslateth, much abuseth, notably corrupteth, &c. S. Augustine, Origen, S. Ambrose, S. Chrysostome, S. Leo, S. Hierome. Tertullian, S. Bernard, &c. fathereth false-boodes vpon them, peruerteth their true arguments, corrupteth their wordes. And further in particuler, for those bookes which he hath written against Catholikes, as his Synopsis and Antilogie, he reprouethParkes sup. pag. 7. 10. 19. 20. 21. 22. 23. 24. 25. & def. of the 3. test. sect. 16. &c. and disalloweth, telling vs that in them he deceiueth the world, belyeth Bellarmine, and Catholike writers. And he is as bold with his Majesty, calling his sentence (Parkes sup. pag. 28. that the Roman Church is our mother Church) a foolish conceite and imagination. And no meruaile vvhen he is as familiar vvith the holy Scriptures them­selues, as this Protestant writeth thus:Parkes sup. defence of the 1. 2. 3. test. He strangely peruerteth, belyeth, depraueth, abuseth, much abuseth, falsifyeth holy Scriptures.

M. Ormerod hath vvritten a booke expresly against the Puritans, intituling the same the picture of a Puritan, condemning them of Idolatry, Heresies, Schisme: And yet to shewe vvhat credit there is in these men, and vvhat trust to their doctrine, himselfe is so farre a Puritan in judgement, and in the maine article, vvhich cost the Bishoppe of Winchester such paines, that he is not only at defiance with all Fathers:Ormero. pa­ganopapist. pag. 44. but compareth the Article and beleefe of Christes descending into hell, to the fable of Hercules, fayned to goe thither, and featch from thence Theseus, Pyrithous, and Cerberus the great Dogge of hell, with three heades.

Next let vs come to M. Middleton; in this manner he vvriteth: [Page 36] Middleton Papistomast. pag. 40. The credit of men is but a sandy foundation to build vpon. And hauing told S. Epiphanius page 27. that he lost the booke of the Apostles constitutions out of his bosome, which he cited haeres. 45. He addeth:page 45. I must craue leaue to say of Epiphanius; many assertions he counted for heresies, which were not heresies: many assertions he counted not heresies, which are heresies. And al this, because he condemneth diuers Protestant points of here­sie, and justifieth the contrary for Catholike doctrine. Againe thus of Dionisius the Arëopagite: page 49. Denis his answere is short-heeld, ready to fall backe; because he teacheth prayer for the dead. And where S. Am­brose teacheth the doctrine of transubstantiation, M. Middleton tel­leth vs,page 61. He is guilty of presumptuous and desporate blasphemy. He scoffethpage 64. at S. Chrysostome, and teacheth him howe to speake, for teaching the doctrine of prayer for the dead. And againe, he vseth this mocke against him, for calling it an Apostolicall Tradition:page 66. Well might Chrysostome say, the Apostles knewe what profite redoun­ded to the dead, by prayer for them; for himselfe knewe not. And thus in generall:page 133. The Fathers sometime went beyond the bondes of sobriety, in the doctrine of chastity. page 134. The Fathers are not fit judges to determine either of Priests marriage, or vowes of chastity. And for this doctrine thus he writeth of S. Ambrose: page 135. That man hath the Apostaticall Dragon, the Diuell dwelling in him. And so, he will send Ambrose away with his Quietus est. page 137 Chrysostome is so hotte in his amplifications, that he for­gets himselfe. page 138. Chrysostome in his vehemency, goeth beyond measure in reprehending; and the Christians of his time in their lightnesse, went beyond measure in vowing. page 141. The Canons which Epiphanius citeth a­gainst Priests marriage, are Apocryphall. page 143. He was to partiall affected in this matter. page 144. The ancient Fathers did erre, and we dissent from them in some points of doctrine. page 156. Augustine was a most subtile disputer: yet, a quicke wit soonest falleth into contradiction. page 161. Neither is Hilary (howe­soeuer the Romish Church hath made him a Saint) ouer hastily to be recei­ued. p. 179. 180. Ireneus, Hilary, and Epiphanius (for defending free will) are Pelagian Heretikes.

It is written against the Bishop of Winchester (who in the begin­ning of this Chapter gaue such reuerence to the Fathers) in these wordes by his Puritan opposite:B. Bilsons Suruey p. 84. Al this great shewe of cleauing to the Fathers judgement, is but coloured in you. For in other points againe we see, when they speake not to your liking, the case is altered. You forsake the ancient and learned Fathers, you contemne and dispise them. page 85. You affirme [Page 37] against all the Fathers. (98. You little regard the second doctrine of the Fathers? Hitherto the Puritant against the Protestants; nowe let vs heare the Protestants against the Puritans. This Protestant Bishoppe intituleth one Treatise thus:pa. 98. supr. The defendors disdaine of the Fathers. Othersp. 274. 275. wrested, and leudly falsifyed. And againe:Prefa. to the King supr. They condemns all the Fathers Greeke and Latin; [...] conspiring against the truth and peruerting the Scriptures. This is too much of this distasting matter: they vvhich would see more particulers, may finde them applyed in my particuler questions hereafter.

The 10. Chapter, or Conclusion of the generall questions or rules in religion.

WHEREFORE, seing vve Catholikes of England, are only, or principally, vrged, moued, and sollicited, by the present Protestant Doctors, Diuines, and Teachers of this Kingdome, to forsake that religion, and Church wherein we liue, a thing not to be desired by them, or effected by vs without instruction of the truth, if we were in errour: (as the Bishop of Durham sufficiently preachedSerm. of the B. of Durbam 19. Mart. 1603. cit. K. speach in parl. before his Majesty, the first day of his first Parliament) we earnest­ly and humbly desire, that those miseries, vvhich we haue so long hitherto suffered, as they be forgiuen by vs; so they may be sufficient vnto them: which nowe doe teach, direct, and instruct vs, rather to continue our faith and religion, as the most certaine, secure, and ready way of saluation.

For they haue instructed vs in their latest vvritings, that the Church of Rome, is the true Church of Christ, where saluation is to be had; wherein so many Princes, Prelates, Doctors, and of all de­grees, haue beene glorious Saints. The greatest agents for the Pope, The crownes and fore-tops of all Popery, (as M. Middleton Middleton Papistomass. pag. 127. plea­seth to name S. Thomas Aquinas) were most renowmed, their do­ctrine excellent, and secure.

That the Catholikes opinion generally receiued, of the Popes spirituall preeminence, was euer claymed (euen from Scripture) [...]nd practised by the Apostolike Roman See, ouer the whole Chri­stian world, from the time of S. Peter, to these our dayes.

That all bookes, vvhich that Church receiueth for Canonicall [Page 38] Scriptures, are most true, deliuered for such by the Apostles, reue­renced for such in the Church; and Protestants objections against them be friuoulous and confuted. That the true, and best transla­tion of these holy Scriptures, with the lawfull, supreame, and bin­ding exposition of them, together vvith Apostolicall Traditions (equall in authority to those holy writings) the generall Councels, and Ancient, Holy, Learned primatiue Fathers, giue absolute te­stimony, that the present Roman Church, is that company of holy ones, that house-hold of faith, that spouse of Christ, and Church of the liuing God, which is the piller and ground of truth: which is so diligent­ly take searched for, whose communion we must embrace, followe her directions, and rest in her judgement. And thus much of the first part of Protestants proofes, for Catholike re­ligion.