THE FIRST PART OF PROTESTANTS PROOFS, FOR CATHOLICS RELIGION AND RECUSANCY.  
Taken only from the writings, of such Protestant Doctors and Divines of England, as have been published in the reign of his Majesty over this Kingdom.  PSAL. 1. vers. 1. 
Blessed is the man that hath not gone in the counsel of the ungodly.  
ANNO DOMINI. 1607.   

TO THE MOST HONOURABLE LORDS. AND OTHERS, OF HIS majesties PRIVY COUNCIL.  
MOST HONOURABLE.  
As nothing can be less concealed, than the long, manifold, and known miseries of English Catholics, for their ancient faith: So if we consider, by what plots and practises, the advancement of Presbiterall discipline, hath been and daily is more and more affected, and only or chief (as the defenders thereof profess 
a jacob p. 73. of his reasons. Protestant letters in the end of the conference 1603. Purit. offer of confer. etc. ) receiving obstacle in course of learning, by the grounds of Catholic religion: The pens and pulpits of Puritans, and their Printers will sufficiently write, preach and publish to the world, by whom and to what purpose, no small part of these afflictions have been urged and incited against us; not only by those few, which refuse your external conformity, but such as (for a fashion) follow it, to retain themselves in authority.  
For proof whereof, the greatest number of the present Protestant writers, D. Sutcliffe 
b Sutcliffe against D. Kellison, pag. 42. , D. Dove 
c Dove persuasion, p. 31. , D. Field 
d Field p. 170. , M. Willet 
e Willet Antilog. pa. 275. , Wotton 
f Wotton defence of Perkins, pag. 28. , Middleton 
g Middleton papistomastix, p. 201. , etc. do teach, there is no matter of faith, no substantial, essential, or material point or difference in religion, between Protestants, and Puritans: But they are of one Church, Faith, and Religion. Then either they be Puritans, or of no religion: and it is not material with them, whether men be of a true, or false religion, of any, or none at all. For his Majesty 
h K. speech in Parl. 1603▪ conference at Hampton, p. 36. 80. 81. 82. , the Bishop of Winchester 
i B. of Winchest. Survey, pag. 466. 467. 474. 486. etc. , D. Covell 
k Couell defence of Hooker, p. 68 against Burges in Prefat. & pag. 33.  (two of your best writers) M. parks 
l Parks against lymbomastix, pag. 92. 93. & Prefat. & Apolog. Epistol. dedicat. , M. Ormerod 
m Ormerod Epist. dedicat. pict. Purit. etc. , and others; conclude from their doctrine, and their own books extant tell us: Their religion is to believe; that every Prince, King, or Emperor disannulling the Presbytery is enemy to God, unworthy to reign, to be resisted by force of arms, not to be prayed for: No King, no Monarchy, no Bishop, no true Church in England, or wheresoever their Presbytery wanteth. The article of Christ's descent to hell, is an jdle and vain fancy, a mere dream an intruded fable, a pernicious heresy. Christ was a sinner, suffered the torments of the damned, his divinity, humanity, and salvation, heaven and hell, are questioned: the foundation itself is shaken. And such Professors have professed, and profited so far, that by outward signs, communion, profession, protestation, subscription, no man can tell, who is of what religion among them. For men by this doctrine (as his Highness 
n Conference, supr. pag. 82.  hath noted) will deny their religion, to make their party good against the Bishops. A chief Professor, may profess 
o Willet Antilog. in prefat. Latin.  to our Sovereign, Puritanus non sum: I am no Puritan, to have better means to write 
p Willet lymbomastix.  Lymbomastix, and 
q Parks against lymbomastix p. 106  become the greatest promoter of pretended discipline. Though a Minister subscribe-foure times, 
r Burges Apol & apud Covell against Burges.  He may defend both that and refusal; lawful, etc.  
Wherefore, seeing such teachers by such means (as Protestants acknowledge) 
s parks Apol. epist. dedicat. Covel against Barg. in pref.  Make way for Atheism and Infidelity; and 
t Parks supr. epist. dedicat.  men say, they know whom to fly, but whom to follow they cannot tell: I hope it unto heinous sin in Catholics, not to follow such conductors. And for further excuse, because they writ they 
u University of Oxfor. against the Millinar. petition, p. 32  are more famous for learning, than all the Ministers of Europe; and yet, do not only refuse all equal trial offered by us, but either call 
x Willet Eccles. triumph. pag. 40. & apud Parks against lymbomast. p. 28.  the rules and principles of religion, which his Majesty approveth (and we humbly accept) a foolish conceit and imagination, or 
y Wotton defence of Perkins, p. 15. 16  utterly reject them, and will only be tried by themselves: A poor Catholic Student, in most dutiful manner presenteth unto your Honours, these Protestant proofs, for all chief points of Catholic religion, only taken from their own writings, since the beginning of his Majesty's reign in England. First (to give them all advantage) because in this time, they have written so much and so uncharitably against us, that one of their own number, 
z Omer. pict. pap. in postscript. epist.  adjudgeth many of their books to the fire, and their authors worthy death. Secondly, because I cannot tell, whether they will allow what they wrote, or taught in the days of Queen Elizabeth; seeing they defend, they may often change, & do (
* Dove persuasion, p. 31.  at the least) at the change of every Prince. And so with all submissive respect, I leave this cause to your wisest consideration, and your most Honourable persons to God's protection.   

THE FIRST PART OF PROTESTANTS PROOFS, FOR CATHOLICS RELIGION AND RECUSANCY.  

Chapter the first. Of the supreme and most pre-eminent authority of the true Church: how necessary it is to find it, follow the directions, and rest in the judgement of it.  
DOCTOR FIELD a late Protestant writer, beginneth his dedicatory Epistle to the L. Archbishop of Canterbury (before his books of the Church) in this manner. 
a D. Field of the Church epist. dedicat.  There is no part of heavenly doctrine more necessary, in these days of so many intricate controversies of religion, then diligently to search out, which among all the societies of men in the world, is that blessed company of holy-ones, that household of faith, that spouse of Christ, and Church of the living God, which is the pillar and ground of truth: that so they may embrace her communion, follow her directions, and rest in her judgement.  
D. Covel writeth of the Church in these words: 
b Couell defence of Hooker, pag. 30. art. 4.  That which by her Ecclesiastical authority, she shall probably think, and define to be true, or good; must in congruity of reason, overrule all other inferior judgements whatsoever. And to them that (out of a singularity of their own) ask us why we thus bang our judgements on the Churcbes sleeve? we answer with Solomon, two are better than one. For even in matters of less moment, it 
Eccles. 4. v. 9  was never thought safe, to neglect the judgement of many, & rashly to follow the fancy and opinion of some few. And in another place thus he citeth D. whitaker's to the same purpose: 
c Couell cont. Burges p. 60.  The Church of Christ according to her authority received from him, hath warrant to approve the Scriptures, to acknowledge, to receive, to publish and command unto her children.  
M. Wotton witnesseth: 
d Wotton defence of Perkins, pa. 442.  The judgement of the Church we are so far from discrediting, that we hold it for a very special ground in this matter of Scriptures.  
M. Ormerods' words be these: 
e Ormerod pict pap. pag. 93.  The Church is called a pillar, because it is like unto a pillar. For as a pillar doth support and underproppe a building, & maketh it more stable, firm and strong: so the Church doth sustain, and support the truth; for the truth is no where preserved but in the Church.  
D. Sutcliffe approveth this sentence: 
f Sutcliffe against th● three conuers. pag. 7●.  Christ's true Church is a diligent and wary keeper of doctrines committed to her, and changeth nothing at any time, diminisheth nothing, addeth nothing superfluous, looseth not her own, nor usurpeth things belonging to others.  
Neither is this different from their public doctrine, thus decreed in the twenty Article of their religion: 
g Articul. 20. 1562.  The Church hath power to decree Rites or Ceremonies, and authority in controversies of faith. And the joining with this true Church of Christ is so needful a thing, that D. Field concludeth: 
h Field, p. 69.  There is no salvation, remission of sins, or hope of eternal life out of the Church. Like is the judgement of D. Covell 
i Couell def. of Hooker. pag. 76.  and others. Wherefore, seeing Catholics profess themselves members of the Roman Church; before they think of forsaking it, let us examine, whether these Protestants will not allow it for this true Church of Christ, so dignified by their doctrine.   

Chapter 2. The Roman Church ever was, and still is by these Protestants, the tru● Church of Christ: it continueth all things belonging to salvation: they which live and die therein, may be saved.  
THE Protestant Relator of religion writeth thus, of the Roman Church: 
a Relation of the state of religion, ca 48.  There are amongst them (undoubtedly) in great multitude, men virtuous, learned, fraught with the love of God, and the truth above all things, men of memorable integrity, of bart & affections. 
b Cap. 6.  In their sermons much matter both of faith and piety, is eloquently delivered, by men of wonderful zeal, and spirit. 
c Cap. 6. supr.  The outward state and glory of their service, doth engender, quicken, increase, and nourish the inward reverence, respect, and devotion, which is due unto sovereign Majesty, and power. 
d Cap. 9  Their deeds of charity are exceeding. 
e Cap. 22. 26.  No severity of life comparable to some of their Religious. If Protestants were, or would be at union with them; 
f Cap. 48.  they shall find excellent order of government, singular helps for increase of godliness & devotion, for the conquering of sin, for the profiting of virtue. And persuading an union, he only requireth Catholics to give over five things, all dispensable, and not any of them essential, as he teacheth: And adviseth Protestant's to change their religion unto us, with that condition. Secondly, we are assured, that the highest authority of Christ's Church is in the Roman Church, or in none at all: for D. Field writeth: 
g Field p. 228  That the supreme binding and commanding authority, is only in Bishops in a general Council: so D. Morton 
h Morton part. 2. Apol. p. 340 , D. Sutcliffe 
i Sutc. against D. Kellison, p. 41. 42. 102 , the Bishop of Winchester 
k B. bilson's Survey, p. 85. , and others. But all men know and D. Sutcliffe, with others acknowledge, the Protestants have had no such Council; so the Protestant Relator of religion teacheth, 
e Relation of relig. cap. 47.  that this pre-eminence, means, and remedy is only in the Roman Church.  
Secondly, to make trial by their public definition of the Church: The Protestant Articles teach; 
f Articul. 19  The visible Church of Christ, is a congregation of faithful men, in the which the pure word of God is preached, and the Sacraments be duly ministered, according to Christ's ordinance, in all those things that of necessity are requisite to the same. D. Covell 
g Couell defence of Hooker, pag. 67. , D. Field 
h Field, p. 25. , and D. Dove 
i D. Dove perswas. pag. 23. , be of the same mind. But because the Puritans add a third note, I will cite D. Covell in this question: his words be these. 
k Covell against the plea of the Innoc. pag. 21. 56.  There be but two essential notes of the Church, the true preaching of the word, and the right administration of the Sacraments; to which later Protestant's add 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 essential, necessary, requisite, and fundamental things; so the 
l Articul. 19  nineteenth Article before; so M. Willet in these words. 
m Willet Antilog. pag. 43.  To errors of doctrine which are not fundamental, even the true Church of Christ is subject: so D. Field 
n D. Field of the Church  ordinarily in his books of the Church: so D. Sutcliffe 
o Sutc. against D. Kellis. p. 42 , D. Dove 
p Dove persw. pag. 31. 32. , M. Wotton 
q Wotton, p. 28 , M. Middleton 
r Middleton. pag. 201. , powel 
s Powel consideration, etc. , and all the rest making Protestant's and Puritans but one Church, do and must acknowledge.  
Then concerning doctrine, D. Dove writeth in these terms: 
t Dove persw. pag. 11.  In fundamental points of doctrine the greatest Papists in the world agree with us. And in his whole Treatise never chargeth the Church of Rome, either of Schism or Heresy, but laboureth to excuse themselves, offering that we shall communicate with them, without any change of opinion: and yet he setteth down this for an infallible proposition. 
u page 5.  This proposition is undoubtedly true; no Heretics nor Schismatics are to be communicated withal. And he giveth us security, that by no possibility (according to the former reason of general Counsels) the Roman Church can be judged Heretical; his words be these: 
x page 14.  No Church can be condemned and adjudged Heretical by any private censure, but it must be public; A general Council, as he there expoundeth himself, and is granted before. Touching Sacraments, he alloweth, 
y pag. 27. 28.  that according to our definition of a Sacrament, There be as many as we teach, and this shall not breed any such jar between us, that therefore we should refuse to communicate together. And transubstantiation itself shall be no bar, 
z page 29.  But if we will receive at their hands, they will not examine how we do expound the words, hoc est corpus meum. And of discipline the third note, he noteth: In that Council of Trent, they set forth such wholesome Canons concerning discipline, as were fit for a reformed Church.  
The Protestant Relator of religion affirmeth: 
a Relation of relig. cap. 48  That the Roman Church still keepeth inviolable, the foundation of religion. And I think no man will deny the Church of Rome, to be the same it was at the coming of Luther, and long before; and yet D. Field writeth: 
b Field, p. 72.  The Roman and Latin Church continued the true Church of God, even till our time. And again: 
c page 182.  We doubt not but the Church in which the Bishop of Rome exalted himself (he addeth, with more than Lucifer-like pride) was notwithstanding the true Church of God: that it held a saving profession of the truth in Christ, and by force thereof, converted many countries from error to the way of truth. And he further acknowledgeth 
d page 72.  with D. Covell and others: 
e Covel defen. of Hook. p. 73  That Luther and the rest of his religion, were baptized, received their Christianity, ordination, and power of Ministry, in that Church, as the true, visible, and apparent Church of Christ. He telleth us further, 
f Field p. 182.  That divers of the Roman Church not only of the ignorant, but of the best learned be saved, and Saints in heaven. M. willet's words be these: 
g Willet Antilog. pa. 144.  It is not denied by any Protestant, but many renowned Kings and Queens (which might not plead ignorance, of the Roman faith) are Saints in heaven. And speaking of his Majesty's Mother, he attributeth such holiness and truth to her religion, and her; that it prevailed with God, not only for herself, but her Son our Sovereign also, his words be: 
h Willet Antilog. Engl. pref to the K.  The child of such prayers and tears, cannot possibly fall away.  
Who are accounted the greatest Scholars, but the schoolmen chief in schools? And yet, both D. Sutcliffe termeth these (
i Sutcl. answ. to the lay petition, pa. 34.  namely, Innocent the third, Thomas Aquihas, Scotus, Albert, Durand) particular agents of the Roman Church, and joineth them in that sense, with Harding, Allen, Bellarmine, Baronius. And D. Covell speaking of the high praises of such men, writeth of Alexander Hales, S. Bonaventure, and S. Thomas before recited for the Pope's agent in these words. 
k Couell def. of Hooker, pag. 241.  Alexander Hales, who made his sum that excellent work, by commandment of Pope Innocentius the fourth, was called the fountain of life, because of that lively knowledge, that flowed from him: he was Master to Bonaventure, a Scholar not inferior to himself, of whom he was wont to say, that in Bonaventure he thought Adam sinned not; meaning of that illumination which was in him (and doubtless there was much in him) as though he had not been darkened by the fall of Adam: and therefore the Church called him the Seraphical Doctor. To these Aquinas was not inferior, who came so near unto S. Augustine, (whom in his book against Burges he esteemeth 
l Co. against Burges.  the chiefest Doctor that ever was, or shall be, excepting the Apostles, etc.) that some thought he had all his works by heart, and by a common proverb it was spoken, that the soul of S. Augustine dwelled in Aquinas: in whom above all the rest, four contrarieties were said to excel; abundance, brevity, facility, security: in respect whereof, he gained the title to be called Angelical. Then if these men were the Pope's agents; and yet so renowned and glorious, and their doctrine so secure and excellent, we may securely follow them, in the same steps of agency of such business.  
And to pass Princes, Doctors, and Pope's agents, and come to the Popes themselves. The Protestant Relator of religion 
m Relation of religion, cap. 43. 42.  hath found much virtue, devotion, and piety, of those which have been in these times; and of the last Pope Clement the eight, he writeth thus: He did often weep upon piety and Godly compassion, at his Masses, Processions, etc. His eyes were still watering, sometimes streaming with tears, 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: 
n Ca 29. supr.  The Papists cry mainly in all places for trial by disputation. D. Covell again witnesseth thus of Catholics: 
o Covel def. of Hook. pa. 68  Touching the main points of Christian truth, they constantly persist in them. Protestants do gladly acknowledge them to be the family of jesus Christ. And again; 
p pa. 68 supr.  They of Rome were, and are still in the Church, a part of the house of God, a limb of the visible Church: which he addeth also to have been M. hooker's 
q Hooker l. 5. pag. 188.  sentence, telling us, that what he writeth of the Church of Rome, is but to give her, her due; and we acknowledge them to be of the family of jesus Christ. And concludeth thus: 
r Covell supr. pag. 73.  It is strange for any man to deny them of Rome to be of the Church. And again: 
s page 76.  We affirm them of the Roman Church, to be parts of the Church of Christ, and that those that live and die in that Church, may be saved. And all kinds of Protestants when they combat among themselves, rather prefer the Roman Church to be chosen and followed, than their opposite Protestants.  
The Protestant Relator witnesseth: 
t Relation of relig. cap. 45.  The Lutherans in Germany, both the Clergy and laity openly protest, they will rather return to the Church of Rome, then join with the Sacramentary Protestants; such as be in England. The Puritans of this nation 
u Offer of conference.  in their late offer of Conference, prefer the Roman Church far before their country Protestants. Of the Protestants there will be as little question, by this Treatise: And in particular M. jacob writeth thus: 
x jacob, p. 73.  The Bishops of England when they deal with Puritans, must join plainly with the Catholics in their answers, if they will maintain themselves. So much and more is testified in two several Protestant letters, 
y The first copy jannar 15 1603. the 2. copy in the end of the conference.  printed in the end of D. Barlowes book, of the conference at Hampton: which for respect, I pass over without particular citation.  
Wherefore, by all agreement both of Catholics affirming this and more, and Protestants acknowledging this; The Roman Church is still the true Church of Christ, it containeth and continueth all things necessary to salvation, they which live and die therein may be saved; and being the true Church, by the 
z Articul. 19 1562. Covell defen. of Hooker, pag. 67.  nineteenth Article of Protestant religion, it must needs be (as before is cited) a congregation of faithful men, in the which the pure word of God is preached, and the Sacraments be duly ministered, according to Christ's ordinance, in all those things that of necessity are requisite to the same. Then seeing according to his Majesty's sentence: 
a King-speach in Parliam.  I acknowledge the Roman Church to be our mother Church. And in the public conference, his regal resolution being this: 
b Conference at Hampton, pag. 75.  That no Church ought further to separate itself from the Church of Rome, either in doctrine or ceremony, than she hath departed from herself, when she was in her flourishing and best estate, and from Christ her Lord and head; which by the testimonies before is nothing at all in any necessary question; but still it joineth us to Christ, both by doctrine and Sacraments in this life, and with glory in heaven: therefore, we may not forsake it in earth.   

Chapter 3. Wherein these Protestants teach, the necessity of one supreme spiritual head, and commander in the Church of Christ: how S. Peter was this chief among the Apostles: and after him, his successors the Popes of Rome.  
IF we examine a little further, the testimonies of these men: whereas some unchristian sermons and books, have heretofore termed the Bishop of Rome to be the great Antichrist, and seducer of the world; we shall now receive a better doctrine, and more religious answer: That there ever was and must be, one chief and supreme spiritual head, and commander of the Church of Christ in earth: That in the time of the Apostles and among them, it was S. Peter the first Bishop of Rome: And after him, the Bishops and Popes of that same Apostolic See, therein succeeding in that supreme binding and commanding authority. D. Field citeth and approveth this, 
a Field. pag. 138.  as a general and infallible rule: Ecclesiae salus in summi Sacerdotis dignitate pendet, etc. The health of the Church dependeth on the dignity of the high Priest, whose eminent authority if it be denied, then will be so many Schisms in the Church as there be Priests: then of necessity one chief, supreme, & high Priest, must be assigned in his judgement. And D. Covell entreating of this spiritual, and highest Monarchical regiment, and necessity thereof, writeth thus: 
b Covell against the plea of the Innocent. pag. 106.  We easily see that equality doth breed factions, and therefore wisemen to suppress the seeds of dissensions, have made one above the rest. And that no man should esteem this as an human ordinance, either provided by Counsels, as some Protestants would persuade; or given or granted by Phocas the Emperor, about the year of our Lord 607. for Boniface then Pope & his successors (to use D. Downames words 
c Downame lib. 1. pag. 4. ) to be head of the Catholic or universal Church: This Protestant author both testifieth, and proveth it to be the institution of Christ himself; and first among his Apostles, of whom he speaketh thus: 
d Covell supr. pag. 106.  Because in the execution of holy things, where the persons put in trust are but men, discord and disorder usually do break in; the wisdom of God thought it necessary, that amongst them, who for their ministry were equal, an inequality for order, and superiority to command, should be granted: that by this means, order and union should both be preserved in Christ's Church. Which, if it concern all persons and ages in the Church of Christ, (as surely it doth) the government must not cease with the Apostles. And again, he proveth this spiritual supremacy to be perpetual, because now there is more need in these times of sin and dissensions; And yet (saith he): 
e Covell supr. pag. 107.  It was the principal means to prevent Schisms and dissensions in the primitive Church, when the graces of God were far more abundant and eminent, then now they are: nay, if the twelve were not like to agree, except there had been one chief amongst them: for saith Saint Hierome, amongst the twelve one was therefore chosen, that a chief being appointed, occasion of dissension might be prevented, etc. And he disputeth thus against the Puritans: 
f Supr. pag. 107.  How can they think that equality would keep all the Pastors of the world in unity? And adjudgeth this supreme spiritual power so necessary in the Church of God, that he addeth:  that all men may easily err, and that no errors are so dangerous as those, which concern religion; the Church should be in a far worse case, than the meanest commonwealth (nay, almost than a den of thieves) if it were destitute of means, either to convince heresies, or to suppress them.  
Now it is no great labour to define, who was this chief and commander among the Apostles, and who after that time was, now is, and must continue. Among the twelve Apostles I do not remember, that any Protestant preferreth any other before Saint Peter; then Saint Hierome, and D. Covell assuring us, that among them one was chief, we may conclude it of Saint Peter. And this the rather, because D. Sutcliffe writeth thus: 
g Sutcl. subvers. pag. 40.  Tertullian giveth the keys only to Peter, saying: that the Church is built upon him. And thus D. Sutcliffe testifieth for himself: 
h Supr. pag. 3.  Peter preached in no place, but he there ordained Bishops and teachers, and founded Churches: which in his book against D. Kellison, he 
i Sutcliffe against Kellison, pag. 105.  maketh an argument of supremacy. D. Field telleth us, from Scripture; 
k Field p. 196  That Christ promised to build his Church upon Saint Peter. Then no Christian will doubt, (except he will doubt of Christ's truth, and promises) but it was so performed.  
Concerning the supremacy of the Church of Rome; his Majesty before acknowledgeth it to be our mother Church: and it was a rule 
King's speech confer. sup.  to all, both in doctrine and ceremonies, when it was in her flourishing and best estate. D. Covell writeth thus: 
l Couell def. of Hooker  The Church of Rome was the chief and only Church. M. Ormerod 
m Ormer. pict. pap. pag. 184.  calleth it the eye of the West (in which division England is) and the anchor of piety. M. Downame granteth 
n Downame l. 2. Antich. pag. 105.  it was a note of a good Christian, to clean unto the Roman Apostolical Church. And thus both they, D. Sutcliffe 
o Sutcl. epist. dedicat. of subvers. and pag. 89. , D. Field 
p Field of the Church, etc. , and the rest, do ordinarily yield that it continued until the year of Christ six hundred and seven, when Bonifacius Pope there, claimed (as they say) supremacy first in the Church. D. Downames words be: 
q Downame lib. 1. pag. 4.  About the year of our Lord six hundred and seven, Boniface the Pope and his Successors, claimed and obtained to be head of the Catholic or Universal Church. Then I thus demonstrate from these Protestants, that this Church of Rome both claimed and exercised this supreme authority, when it was in this flourishing and best estate, a rule to Churches of faith, anchor of piety, etc. First, D. Sutcliffe is witness; 
r Sutcl. subvers. pag. 57  Ireneus saith, that every Church ought to have respect to the Church of Rome, for her eminent principality; which was long before any general Council, or Christian Emperor to give or allow this privilege. Secondly, D. Field plainly acknowledgeth; 
s Field, lib. 3. cap. 1.  that the supremacy belonged to the Popes of Rome, before the first Nicen Council. Then by the rules which he giveth to know true Traditions 
t pa. 242. sup.  (custom of the Church, consent of Fathers, or an Apostolic Church's testimony) this must needs be of that kind: And then equal in authority with Scripture, as he acknowledgeth 
u page 134.  of such Traditions. M. Ormerod ascendeth to Pope Anacletus, living within an hundred years of Christ; his words be these: 
x Ormer. pict. pap. pag. 78.  To prove that the Church of Rome hath the pre-eminence over all Churches, Anacletus allegeth Math. 16. vers. 18. Upon this Rock will I build my Church: and he expoundeth it thus: super hanc Petram (id est) super Ecclesiam Romanam, Upon this Rock: that is, upon the Church of Rome, will I build my Church. This is as great a claim of supremacy, and by as great warrant, as any Pope now claimeth it. Yet Anacletus was a Saint and holy Pope, even in the best estate of that Church.  
Again, there were at those days accounted but three great parts of the world, Asia, Africa, & Europe: yet we are told by these Protestants, that the Pope in that flourishing and unspotted time of the Church of Rome, claimed and exercised this supremacy in all these parts. For Asia (though in the Greek Church) D. Covell telleth us 
y Covell against the plea of the Innoc. pa. 65. , that Pope Victor in that time did authoritatively claim supremacy over all Asia, excommunicating the Churches of it (to use his words) in separating all Asia from the unity of the faithful, for being disobedient in the point and question of Easter. What greater supremacy can be claimed in the Church, then to excommunicate and put forth of the Church, so great a part of the world?  
D. Downame yieldeth to Bellarmine, 
y Downame lib. 2. Antich. pag. 105.  that S. Augustine & Victor Vticensis in Africa were of opinion, that to adhere to the Church of Rome, was a mark of a true Catholic in those times: And M. Perkins saith: 
z Per. problem pa. 237. 238.  Appeals were often made out of Africa to the Popes of Rome in those days. Neither doth this Doctor deny, 
a Down. supr. pa. 106. 107.  but the Bishops than did swear obedience to the Pope. And entreating of a Bishop recanting his heresies, he writeth of him in these words: 
b Down. supr. pag. 107.  He sweareth to renounce his former heresies, & to profess, & maintain that faith & religion, which the Bishop and Church of Rome did profess. M. Ormerod witnesseth, 
c 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 Protestant's agree with D. Field 
d Field of the Church. , D. Dove 
e Dove persw. pag. 29. 30. , D. Covell 
f Covel defen. of Hook. pag. 74. 75. 76. , and M. Ormerod 
g 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 giveth particular examples, 
h Sutcl. subu. pag. 19  how S. Gregory commanded (to use his words) the Bishops of France: & commanded also in England the constituting of our Archbishop S. Augustine, and the very See of that pre-eminence at Canterbury. D. Covell writeth the same 
i Cou. against Burges p. 49.  of Pope Gregory's commanding authority in all Spain: who provoked by the heresy of the Arrians, commanded that through all Spain, there should be but once dipping in Baptism. M. Middleton witnesseth: 
k Middleton papistomast. pag. 39  that (at the least) the first general Council of Nice taught, the dignity of Rome over the West Provinces, (in which we of this nation are) and that by old custom, which was, when that Church was in her best and flourishing estate, & a rule to all. And to prove this custom both larger, then over the West (that is) universal over all Churches, and from the Apostles, he addeth thus: 
l page 200.  Papias (living in the Apostles time) taught Peter's primacy, & Romish Episcopality. And D. Downame writeth thus: 
m Downame l. 1. Antichrist cap. 3. pa. 35.  divers Bishops of Rome, before the time of Socrates the Historian (in that unspotted & regular time of that Church) contended to have the primacy, over all other Churches: and that is the chief scope of many of their Epistles decretal. Neither doth D. Downame 
n page 36.  deny, but both justinian the Emperor, and the great general Council of Chalcedon, in the primitive Church, attributed to the Pope of Rome, to be head of the Church; which he saith is the greatest style. And he addeth thus, of that Church, in that best estate: Titles of honour and pre-eminence were given to the Church of Rome, as the chief or head of the Churches. And again: Before the grant of Phocas, the Church of Rome had the pre-eminence, and superiority over all other Churches, excepting that of Constantinople. And both D. Field 
o Field lib. 1. of the Church▪  telleth him absolutely, that the Title of Constantinople was but intruded, and usurped: And when the first Nicen Council gave such honour to the Roman Church, there was not so much as the name of Constantinople. And that this pre-eminence and superiority, was a commanding and binding authority, is proved before, from all parts of the world, wherein it was exercised, in that best and flourishing estate of that Church. That no Council could be kept, none confirmed, nothing concluded in the primitive Church, without the Bishop of Rome, his approbation will approve in the chapter of Counsels hereafter. Wherefore, seeing we have been taught before, by Protestants, that one primacy & chief commanding authority, was ever necessary in the true Church of Christ: That S. Peter (as chief of the Apostles) had, and exercised it in that time: And after him, the primitive and most ancient holy Popes of Rome (as successors unto him) ever claimed, exercised, and executed the same sovereign spiritual Pastoral office, and dignity over all Churches, in all parts of the world; and neither by Council, Emperor, or such Donation, but by old custom 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 books received for Scripture, by the Roman Church are Canonical.  
THus having (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 pillar of truth: whose communion we must embrace, follow her directions, rest in her judgement, living & dying therein to have eternal life, the only and chiefest happiness which we can seek or find: And that the authority of the chief Bishops of that holy & Apostolic See, hath ever been so sovereign, chief, commanding, and supreme, as these men have taught us, in the former Chapters, we might here by D. Fields censure and advise, confine ourselves, and wade no further in so many intricate controversies of religion. But to give a final contentment to all curiosities, let us briefly enter into a particuler-like examination, of all principal Articles in question: And first of Scriptures, whose authority is either only, or chiefest with Protestants.  
D. Covell writeth in these words: 
a Couell def. of Hook. p. 31  The Church of Rome teacheth no bad opinion, to affirm that the Scriptures are holy, & divine in themselves, but so esteemed by us for the authority of the Church. And again: That the Scriptures are true, we have it from the Church. And further thus: 
b pag. 32. 33. supr.  The Church hath four singular offices towards the Scripture. First, to be of them (as it were) a faithful register. Secondly, to discern and judge between false and adulterate, and that which is true and perfect. The third, to publish and divulge, to proclaim as a crier, the true edict of our Lord himself. The last is, to be an Interpreter; and in that, following the safest rule (to make an undivided unity of the truth uncapable of contradiction) to be a most faithful expositor of his own meaning. And concludeth thus: 
c page 34. supr.  We say, that we are taught to receive the word of God, from the authority of the Church: we see her judgement, we hear her voice; & in humility subscribe unto all this: Hitherto be D. Couels words, for the major proposition of my Syllogism. But the minor or second position, that the Roman Church is the true Church of Christ, is allowed, and proved by Protestants before: Therefore this Protestant argument, must be thus concluded. All books which the Church of Rome proposeth for Scriptures, the expositions which she delivereth, etc. In humility we must subscribe unto them, receive them as the word of God, from her authority.  
D. Dove referreth the question, what books be Canonical Scripture, to the two Doctors S. Augustine, and S. Hierome. His words be these: 
d Dove perswas. pag. 15.  Catholics prove them to be Canonical 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, than S. Hierome did from S. Augustine: Therefore (I hope) for many causes, Protestants will give place unto us, in this question. It is known, S. Augustine in calling was above S. Hierome: In learning D. Covell telleth you, 
e Cou. against Burg. pag. 3.  he was far the most learned Doctor that ever was, or shall be in all likelihood. Thirdly, your public Conference 
f Conference, infr.  (to be after cited) hath answered S. Hieromes authority, for Catholics. Fourthly, S. Augustine speaketh in the name of the whole Church, for these books; his words be these: 
g August. tom. 10. ser. 191.  We receive the old and new Testament in that number of books, which the authority of the holy Catholic Church hath delivered. And in the place where he delivereth the Canon of Scriptures, as Catholics now do, he giveth these rules, to him that would know which be true Scriptures; his words be these: 
h Tom. 3. lib. 2. doct. Christ cap. 8.  In Canonical Scriptures let him follow the authority of the most Catholic Churches, among which those be which have deserved to have Apostolic Sees, and to receive their Epistles: And so proceeding (too long to be cited) concludeth by all his rules, that all those books which the Roman Church now receiveth (there remembered by S. Augustine) are Canonical.  
But to be brief; The Protestant Surveyor of the communion book affirmeth plainly: 
i Survey of the book of common prayer, pag. 27. 28. 29. 30. 31.  that the Protestants of England must approve for Canonical, these books with the Roman Church. So likewise do the 22. Preachers of London in their Petition 
k Petit. of 22. preachers except. against homilies, and except. 4. against the come. book. . And D. Field is of the same opinion, or must be; for thus he writeth: 
l Field lib. 4. c. 23. pa. 245.  The ancient and true believing jews before the coming of Christ (especially such as lived in Greece, and nations out of jury, commonly called Hellenists) received those books for Canonical Scripture. And (to use his words) Hence it came to pass, that the jews delivered a double Canon of Scripture, to the Christian Churches. And speaking again of that volume of the Hellenists, he addeth: 
m page 246.  These books joined in one volume, were translated out of Greek into Latin, and read by them of the Latin Church in that translation. And entreating of S. Augustine and the Latin Fathers (especially in Africa) and the third Carthaginian Council, where this Canon is received, he writeth thus: They reckon the books of Scripture, according as they found them in use in the Latin Church. Then D. Field hath absolutely granted that in the Latin Church (under which England is) these Scriptures were ever esteemed for Canonical. And being translated (as he acknowledgeth) out of Greek into Latin, this Grecian will not easily persuade, but the Greek Church also first embraced them; for he saith thus: 
n page 245. supr.  The Greek jews, or Hellenists, delivered this Canon to the Christian Churches; then first to the Greek Church, being in Greece among them, and best understanding those Greek Scriptures, before they were translated into Latin.  
The Protestant Conference at Hampton-Court, entreating of the Protestant exceptions against these Scriptures, useth these words: 
o Conference, pag. 60.  Most of the objections made against those books, were the old cavils of the jews, renewed by S. Hierome in his time, who was the first that gave them the name of Apocrypha: which opinion upon Ruffinus his challenged, he after a sort disclaimed; the rather, because a general offence was taken at his speeches in that kind. Hitherto the censure of that public conference, whereby the ground of Protestants denying these books by S. Hieromes opinion (as D. Dove hath witnessed) is utterly overthrown. D. Covell answereth 
p Covell against Burges pag. 85. 86. 87. 88 89. 90. 91.  the objections against Burges the Puritan, in particular as Catholics do: and showeth, that these books have without cause, been accused of faults by Protestants, only to deny them to be Canonical, as Catholics hold. He addeth further thus: They are most true, and might have there concilement of other Scriptures. And again in these words: 
q Covell supr. pag. 87.  If Ruffinus be not deceived, they were approved as parts of the old Testament, by the Apostles. For when S. Hierome writ so scornfully of the history of Susanna, and the song of the three children, he chargeth him therein, to have rob the treasure of the holy Ghost, and divine instrument, which the Apostles delivered to the Churches. And S. Hierome (who is not usually slow to defend himself) leaveth that point unanswered, pretending that what he had spoken, was not as his own opinion, but what the jews objected. And for his pains in translating the book of judith, (which the Protestants deny) he giveth this reason; because we read, that the Council of Nice did reckon it in the number of holy Scriptures: Hitherto D. Couels words. And much like unto this of Ruffinus, he citeth 
r pag. 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, that 
s Art. 6. Syn. Lond. 1562.  the sixth Article of the English Protestant religion, excepteth against these books, and leaveth them forth of the Canon of Scriptures: 
t Answer.  I answer; this proveth nothing, but to prove their religion to be contradictory, and unpossible to be true. For the books of Communion, and Homilies (as before) authorised aswell by those Articles, as the statute of Queen Elizabeth, and the late Protestant Canons, receive, cite, and practise them for Canonical. Again, that sixth Article is contradictory to itself, in this point (and so of no authority by Protestants themselves:) for it only approveth for Canonical Scriptures (to use the words of the Article) 
u Articul. 6. supr.  Those Canonical books of the old and new Testament (of whose authority was never any doubt in the Church) in the name of holy Scriptures, these we understand. And yet these Protestants do tell us 
x Willet Synops. q. 1. of Script. pag. 2. 3. edit. anno. 1594.  that all Scriptures have been doubted off, by one Church or other. But, to contaynemy self within my time of limitation, I will only cite the Bishop of Winchester; he writeth thus: 
y B. Bilson survey of Christ's sufferings, pag. 664.  The Scriptures themselves were not fully received in all places, no not in Eusebius time. He saith the Epistle of james, of Jude, the second of Peter, the second and third of john, are contradicted. Thè Epistle to the Hebrews was contradicted: the Churches of Syria did not receive the second Epistle of Peter, nor the second and third of john, nor the Epistle of Jude, nor the Apocalypse; the like might be said for the Churches of Arabia. Will you hence conclude, that these parts of Scripture were not Apostolic, or that we need not receive them now, because they were formerly doubted off? Hitherto B. bilson's words: By which, it both appeareth by Protestants, how their Article doth contradict itself. And I may conclude (with the Protestants before) that all books which the Roman Church receiveth for Scripture, be Canonical and most holy. Whereby it is too manifest, what a grounded religion, that Protestancy is, which hath excluded, so long time, so many books of Scripture, and so many Articles of faith, prayer for the dead, patronage of Saints and Angels, prayers unto them and the like: And yet would pretend, that their religion is only founded upon the word of God in Scripture.   

Chapter 5. The vulgar Latin translation of Scriptures used by the Roman Church is best: the English Protestant translations are erroneous.  
NEXT to the Canon and Text of Scriptures, let us entreat of their translations, both as they are used in the Roman Church, and the English Protestants. And first, concerning the vulgar Latin allowed among Catholics, D. Dove writeth thus: 
a Dove persuasion. p. 16  We (Protestants) grant it fit, that for uniformity in quotations of places, in schools and pulpits, one Latin text should be used, and we can be contented for the antiquity thereof, to prefer the old vulgar translation, before all other Latin books; so much we do yield to the Council of Trent.  
And D. Covell entreating of translations of Scripture, against Burges the Puritan, answereth in these words: 
b Covell against Burges, pag. 94.  We are ready to confess, whether you understand the Italian, or that which goeth under the name of S. Hierome, that they were used anciently in the Church, a thousand and three hundred years ago, 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 think it was not S. Hieromes, but mixed; yet we can be content, to say as Isodore doth of it, interpretatio eius, this translation is to be preferred before others: Hitherto his own words. And if M. Covell, Dove, and other Protestants well consider the judgement of the Council of Trent, in this question, and the preface to the Bible of Xistus quintus, they shall perceive the intent of the holy Council, being only to approve that Latin translation, used a thousand and three hundred years since in the Church (as D. Covell telleth us) when it was in the flourishing and best estate; and so to be reverenced by Protestants judgement before; and not to reject either the Greek in the new, or Hebrew Text of the old Testament.  
Touching other translations, D. Covell writeth: 
c Covel supr. pag. 94.  No translation whatsoever, is authentical Scripture. And D. Dove addeth: 
d Dove persw pag. 16.  All translations have many faults. M. Burges in his Apology writeth thus, of the approved English Protestant translation: 
e Burges Apolog. pa. 93. in D. Couels answer.  It is a translation which hath many omissions, many additions, which sometimes obscureth, sometimes perverteth the sense; being sometime senseless, sometimes contrary. And D. Covell in his answer acknowledgeth, so far faults in their translation, that he requireth a better to be established. The 22. Preachers of London writ of the translation only in the communion book, in this manner: 
f Petit. of 22. preachers except. 11. against the come. book.  It containeth in it divers corrupt translations of Scriptures, by leaving out of words, putting too of words, perverting the meaning of the holy Ghost. The Survey of the book of common prayer, addeth: 
g Survey of the book of come. prayer, pag. 160.  There be many gross corruptions, as may partly appear by the Abridgement of the Ministers of Lincoln diocese. The Protestant Author of the Advertisement testifieth: 
h Advertisement, an. 1604  The Bible is perverted in 848. places in the old Testament. The English Protestant Bible, is inferior to the Turks Koran. And so, Christianity is denied in England by public authority. Therefore most justly might his Majesty say in the public conference: 
i Conference, pag. 46.  That he could never yet see a Bible well translated into English; but the worst of all he thought the Geneva to be.   

Chapter 6. The true, lawful, and juridical exposition of Scriptures, is in the Roman Church; and not with Protestants.  
THE true and warranted exposition of Scriptures, is absolutely proved before, to belong to the true Church of Christ, and the Roman Church. For this place, D. Field writeth thus: 
a Field lib. 4. c. 19 pa. 134.  We confess, that neither conference of places, nor consideration of the Antecedentia, and Consequentia, nor looking into the originals, are of any force, unless we find the things, which we conceive to be understood and meant, in the places interpreted, to be consonant to the rule of faith. And this rule of faith as he further teacheth, 
b page 242.  must be tried either by the general practice of the Church, the renowned of all ages, or the Pastors of an Apostolic Church: which (as the world can witness) no Protestant can make claim unto. Therefore as D. Covell writeth: 
c Couell def. of Hooker. pag. 85.  Doctrines derived, exhortations deducted, interpretations agreeable are not the word of God. And yet these be the grounds of Protestant religion, and those whereupon their pretended faith and justification itself, with them dependeth; Although D. Field thus again condemneth it: 
d Field p. 226  Private interpretation is not so proposed and urged, as if they would bind all others to receive it. Therefore he assigneth 
e page 228.  three kinds of interpretation and judgement: One of discretion common to all; the other of direction in the Pastors of the Church; and a third, of jurisdiction proper to them that have supreme power in the Church. And this third he only acknowledgeth in the Bishops assembled in a general Council, which (as he teacheth) may interpret the Scripture, and by their authority suppress all them, that gainsay such interpretation, and subject every man (that shall disobey such determinations as they consent upon) to excommunication and censures of like nature: Hitherto his words. Now that there neither hath been, nor possibly can be, any general Council among Protestants, (none claiming further jurisdiction, than their own temporal territories) it is both apparent to all, and acknowledged 
f Relation of relig. cap. 47.  in express words by the Protestant Relator of religion. And yet besides D. Field recited before, D. Sutcliffe 
g Sutcl. subvers. pa. 119. , D. Morton 
h Morton epist. dedicat. 2. part. Apol. lib. 4. 2. part. Apol. pa. 340 cap. 18. , M. Willet 
i Willet Antilog.  and the rest acknowledge ordinarily, that a general Council hath the highest and binding judgement. And although M. Willet doth say, 
k Willet prefat. Engl. & Antilog. pag. 71. 120.  That in England the temporal Prince is Governor, ruler, chief overseer and steward of the Church, to whose judgement and redress the reformation of religion belongeth; Yet he addeth: 
l Pag. 150. & 43. supr.  Neither he nor their Church hath any privilege from error: But plainly protesteth, 
m Willet prefa. to the reader in Antilo.  They must take out a new lesson; and learn to reform their erroneous conceits. And more than this is generally taught, and confessed among them; of which hereafter. For this time and place I will only make exemplification, of D. Dove his grant, and confession; which followeth in these words: 
n D. Dove perswas. pag. 31.  When the Mass was first put down, King Henry had his English liturgy, and that was judged absolute without exception: but when King Edward came to the Crown, that was condemned, and an other in the place which Peter Martyr, and Bucer did approve, as very consonant to God's word. When Queen Elizabeth began her reign, the former was judged to be full of imperfections, and a new was devised, and allowed by the consent of the Clergy: but about the middle of her reign, we grew weary of that book, and great means have been wrought to abandon that, and establish an other, which although it was not obtained; yet we do (at the least, at every change of Prince) change our book of common prayers, we be so wanton, that we know not what we would have: Hitherto his words; and he freely confesseth errors in all these states and changes. Yet this flitting from error to error, finding no centre, hath been so grievous even to some Protestants, that the Survey of the book of common prayer, useth these words: 
o Survey of the commun. book, pag. 159. 160.  The late Archbishop of Canterbury (as is credibly reported) took such a grief (when the communion book should have been altered) discovered by these or like words; good Lord! when shall we know what to trust unto? that he presently fell into his palsy, was carried from the Court, and died shortly after. But let any man enter into a serious consideration of Protestant doctrine in this point; that under pain of damnation we are bound, to find and follow the truth; That general Counsels (as before) may subject every man disobeying their determinations, to excommunication and censures of like nature, the most terrible and fearful punishment of this world; And Protestants in England so severely punish all Catholics, for not consenting to their religion, which themselves thus load with errors; and all judgements Ecclesiastical, even general Counsels 
p Articul. 21. anno 1562.  may err and have erred, even in things pertaining unto God, as is defined in their Articles, and is commonly taught and believed with them, to excuse their errors. This consideration is able, to putmen (not regardless of salvation) into more than a quaking palsy.   

Chapter 7. Traditions are of equal authority with Scripture: yet prove Catholic religion.  
THE dignity and authority of unwritten and Apostolical Traditions (being lawfully proved) was ever esteemed such, that M. Wotton affirmeth: 
a Wotton def. of Perkins. pag. 405.  Out of all question we are bound to keep them. And telleth, 
b page 436.  That M. Perkins was of the same opinion. 
c Field p. 134  D. Field speaketh of such Traditions in these words: There is no reason but these should be equal with the Scriptures. For it is not the writing, that giveth these things their authority, but the worth and credit of him that delivereth them, though by word and lively voice only. He addeth also, 
d Field p. 240  that the perpetual Virginity of our Lady was a Tradition, and only received by such authority, and so do other Protestants. And both they and D. Field 
e Field supr.  acknowledge helvidius was condemned of heresy (and justly) for denial thereof: which could not be, except to deny the doctrine of true Traditions, were to deny the word of God, in their judgements.  
Now let us see, what Traditions we shall have approved by Protestants: The same Author maketh this discourse and division following: 
f Field lib. ●▪ cap. 19  First, we receive the number and names of the Authors of books, divine and Canonical, as delivered by Tradition. This Tradition we admit: the number, authors, and integrity of the parts of these books, we receive as delivered by Tradition.  
The second kind of Tradition which we admit, is that summary comprehension of the chief heads of Christian doctrine, contained in the Creed of the Apostles, which was delivered to the Church, as a rule of faith.  
The third, is that form of Christian doctrine and explication of the several parts thereof, which the first Christians receiving of the same Apostles, that delivered to them the Scriptures, commended to posterities. This may rightly be termed a Tradition: for that we need a plain and distinct explication of many things, which are somewhat obscurely contained in the Scriptures.  

g Field p. 239  The fourth kind of Tradition, is the continued practice of such things, as neither are contained in the Scripture expressly, nor the example of such practice expressly there delivered, though the grounds, reasons, and causes of the necessity of such practice he there contained.  

h p. 239 supr.  The fift kind of Traditions, comprehendeth such observations, as in particular are not commanded in Scripture, nor the necessity of them from thence concluded, etc.  
Lastly, coming to Traditions, touching conversation and manners, he preventeth & confuteth the usual objections of Protestants about this doctrine, in these words: 
i Field pag. 241. 242.  That the Apostles delivered many things of this nature to the Churches; some by way of precept, some by way of counsel and advise only; some to particular Churches, and some to all; some to continue but for a time, and some to continue for ever, we make no doubt. And exemplifying, that the lords day or Sunday is of this kind, he addeth: 
k Field supr. pag. 242.  And sundry other things there are, which doubtless the Apostles delivered by Tradition; but they are confounded with Ecclesiastical Traditions (as Waldensis aptly noteth) that we might the more reverence the constitutions of the Church, and are dispensable by the guides of the Church: Hitherto be the words of D. Field.  
Then to make ashort reflection upon this his doctrine: By his first rule of Traditions, he must needs grant unto us (which I have proved before at large) that althose books which the Roman church approveth for Scripture, together with the special doctrines, of prayer for the dead, to Angels, etc. are Traditions. For not only D. Field and his rules, do so assure us; but D. Covell 
l Covell against Burges, pag. 87.  from the primitive Church hath told us, that all which we receive, were the treasure of the holy Ghost, and divine instrument, which the Apostles delivered to the Churches. Secondly, we must of necessity resort to the Roman Church, to know and learn the form of Christian doctrine, and explication of the several parts thereof, and the obscurities of Scriptures. For he saith, that the Apostles delivered this as a Tradition to posterities: And no posterity of Protestants can be of this posterity; because both their priorities & posterities, deny Traditions. Thirdly, D. Field must needs seek for, or allow of many Traditions, which he remembreth not; and in all equal judgement, as many Articles of Catholic religion, as we claim by Tradition: for in his fourth, fift, and sixth member of Traditions, he ever speaketh 
m Field pag. 241. 242.  of them in the plural number; as, things, observations, of this sort, sundry other, and the like. And yet, he only recounteth baptism of Infants in the fourth 
n page 239. : The observation of Lent in the fift 
o page 239. : and Sunday, or the lords day, in the last. If he will say, they are confounded with Ecclesiastical Traditions (as he did) that men might more reverence the constitutions of the Church: Let them at the last, recant their contempt and dislike against them. And this the rather, because the rules which he assigneth to know true Traditions, (being 
p Field p. 242  the authority and custom of the Church, consent of Fathers, or testimony of an Apostlike Church) neither do, nor possibly can tell, of any Traditions to advantage Protestants, which deny all Traditions: So that of necessity both the Traditions, and rules to know them, do, and must belong to the Church Apostolic of Rome, being in this question a rule of itself, as he hath declared.  
Then by the doctrine of D. Field, and the Protestants before (and now to be cited) Catholics may lawfully say, with the ancient Fathers, with D. Covell 
q Cou. against Burges, pag. 139. 124. 125 , and other Protestants: That the sign of the Cross, is an Apostolical constitution and Tradition.  
With D. Covel 
r pa. 122. sup.  again, 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 Apostolic Churches, three hundred Fathers, and consent and custom of the Church (D. Fields rules for true Traditions) in the second Nicen Council 
s Conc. Nic. 2. : That reverence of Images is an Apostolical Tradition.  
With S. Chrisostome, S. Augustine, and S. Epiphanius, by D. Fields rules, and M. Middleton's 
t Middleton Papistomast. pag. 137. 138 47. 45.  grant: That sacrifice and prayer for the dead, was an Apostolical Tradition.  
With the ancient Fathers, so receiving from those which went before them, by grant also of M. Middleton: 
u pa. 134. sup.  That vows of chastity, and single life in Priests, is to be observed by Tradition.  
With the ancient Fathers: that Relics to be reverenced, is a Tradition, when M. Willet 
x Willet Antilog. pag. 13.  telleth us, that Vigilantius was condemned of heresy, for denying it.  
With his Majesty 
y Conference. pag. 13.  and the conference (with the consent of Fathers, Apostolic Churches, etc.) That the particular and personal absolution from sin after confession, is Apostolical and a very Godly ordinance.  
With the Protestant 
z Conference, supr. pag. 18.  Bishop of Winchester (antiquity so consenting:) That baptism to be ministered by private persons in time of necessity, is an holy Tradition.  
With his Majesty and the said conference: 
a Conference, pag. 35. 36.  that Bishops he divinae ordinationis. With the same Protestant conference, 
b Conference, pag. 10. 11.  and antiquity: not only that Confirmation is an Apostolical Tradition; But (because it is so joined by them with Baptism, and hath both a visible sign, and grace, by the Communion book 
c Cōm. book tit. Confirmation.  revived) that it is a Sacrament by Tradition.  
With the ancient Father S. Basil, M. Wotton 
d Wotton def. of Perkins, p. 465. 466.  so assuring us of his opinion: that the very profession of our faith, by which we believe in the Father, the Son, and the holy Ghost, is a Tradition.  
With D. Cevell: 
e Cou. against the plea of the Innoc. p. 104.  That it was an Apostolical Tradition or Ordination, to ordain Archbishops in their Provinces; as Bishops also in their Diocese, to rule the Church.  
With the Bishop of Winchester 
f B. bilson's Survey of Christ's sufferings, p. 664.  against the Puritans: that the Article of Christ's descent to hell, and the Creed wherein it is contained, is an Apostolical Tradition, delivered to the Church, by the direction and agreement of the Apostles.  
And to conclude briefly: why may not we say with the Council of Florence, cited by M. Willet 
g Willet Synop. controvers. 1. q. 7.  for general, and the patriarchs of the Apostolic Sees there present, with the Council of Constance, not of unequal authority, and the Council of Trent (to pass others) with six Cardinals, four Legates, three patriarchs, two and thirty Archbishops, two hundred twenty eight Bishops, and five Abbots there assembled (as D. Dove telleth us) that Protestancy in all points is false, and Catholic religion true: when no Protestant Church can show 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 confess; that there neither is, nor can be hereafter by his rules, true and certain Scripture, Tradition, or Religion in the world. For if we neither have Scripture, exposition of the difficulties in it, or Tradition, but by Tradition (as he hath granted) and those only three rules to know them: if those rules may propose unto us false Scriptures, false expositions of their obscurities, and false Traditions in matters of faith; faith cannot be certain, and religion grounded upon it, is overthrown.   

Chapter 8. Of the authority, and commanding highest power of general Counsels: proving the doctrine of the Roman Church.  
IT may sufficiently be gathered, by that which hath been entreated before, both that general Counsels are of highest authority in the Church of Christ, and their testimony for Catholic religion. Therefore to be brief in this question; concerning their chiefest judgement and pre-eminence: first, the Bishop of Winchester writeth thus: 
a B. Bills. Survey of Christ's suffer. pa. 83.  The authority of general Counsels, is most wholesome in the Church; and citeth S. Augustine to that purpose. D. Morton writeth, 
b Morton part. 2. Apol. pag. 340. l. 4. c. 18  That concilium publicum est summus judex: a general Council is highest judge. The Protestant Relator of religion is of the same opinion, 
c Relation of the state of relig. cap. 47.  and calleth it the only remedy in such times of controversies about religion. D. Sutcliffe hath these words: 
d Sutcl. subu. pag. 119.  General Counsels have sooner aigne authority in external government. And again: 
e Sutc. against D. Kellison, p. 41. 42. 102.  False it is, that we will admit no judge but Scriptures, for we appeal still to a lawful general Council. 
f Sutcl. subu. epist. dedicat.  We hold all the Christian faith explained in the six general Counsels. D. Field is so clear in this question, that he telleth us: first, 
g Field pag. 226. cap. 16.  Private interpretations do not bind us, nor are proposed to that purpose: secondly he teacheth, 
h Field p. 228  that only Bishops assembled in a general Council have authority, to interpret Scriptures, and by their authority, to suppress all them that gainsay such interpretation, and subject every man that shall disobey such determinations, as they consent upon, to excommunication and censures of like nature: Hitherto of the highest dignity of general Counsels. Now let us examine by these Protestants, whether they be for them, or Catholics.  
That they be not, nor can be for Protestants, thus I demonstrate from themselves. The words of the Protestant Relator of religion are these: 
i Relation of religion, c. 47  The Protestants are severed bands, or rather scattered troops, each drawing a divers way, without any means to pacify their quarrels, to take up their controversies. No Prince with any pre-eminence of jurisdiction, above the rest: no Patriarch, one or more, to have a common superintendance or care of their Churches, for correspondency and unity: no ordinary way to assemble a general Council of their part, the only hope remaining ever to assuage their contentions: Hitherto the Relator. Where we see, that first the Protestants are divided; secondly, they are without any means of union in controversies; 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 remedy by general Counsels, cannot possibly be for them; except they will have an Union, Church, Faith, Truth, and Religion unpossible. The same is sufficiently also proved before, from D. Covell in my Chapter 
k Cap. 3. supr. & Covell against the plea of the Innoc. pag. 103. 104 105. 106 107 108. 109.  of the Pope's authority; where he alloweth of necessity, one highest, chief, spiritual commander in the Church, to such purposes. And showing how before the time of Constantine, there could be no pretence of any Council to be assembled, but by the spiritual authority; he addeth thus: 
l Covell supr. pag. 110.  The Synod of Rome (in the year 225) called by Cornelius (Pope of Rome) against Novatus, consisted of threescore Bishops. & many others of the Clergy. And further in these words: 
m page 109.  And after, when Princes came to embrace the faith, the best means they could devise, to procure peace and advance religion, was by their laws to refer Ecclesiastical causes, to Ecclesiastical judges.  
Now concerning the Roman Church: first, the Protestant Relator of religion, which hath excluded Protestants from all hope of any general Council, writeth of the Roman Church in the same place, and in these words: 
n Relation of relig. supr. cap. 47.  The other (Catholics) have the Pope as a common father, adviser, and conductor to them all, to reconcile their jars, to appease their displeasures, to decide their difference, above all things to draw their religion by consent of Counsels, to unity. And this is so clear, in the judgement of all these Protestants, that when they deny the authority of general Counsels, they have no pretence of excuse, but because they were called by the Pope's authority; so D. Field 
o Field book of the church , D. Sutcliffe 
p Sutcl. subu. against Kellison, etc. , M. Willet 
q Will. Antil. , and the rest. And yet D. Fields argument or rule of the Pastor of an Apostolic Church, the primitive Church, and holy Fathers consenting, doth warrant us, that privilege ever belonged to the See of Rome, that without the consent thereof, no Council could be called, none confirmed; as Pope Damasus 
r Damas'. epist. ad Illiric. hist. tripart. lib. 5. c. 28. vel 29. Theodor. hist. Socrat. hist. l. 2. c. 17. Sozon. , the ancient Fathers, and Hystorians witness. And the Bishop of Winchester granteth these propositions: 
s True difference p. 66. 67 edit. an. 1586  The Canon of the primitive Church made every thing void, that was done without the Bishop of Rome. And again: The Canon of the primitive Church forbade any Council to be called without his consent. 
t Middleton papistom. pag. 39  M. Middleton telleth us that the first Nicen Council did approve the dignity of Rome (at the least) over the West provinces by old custom. And if we should enter into particulars: First, B. Bilson will tell us, that the Council of Constance 
u p. 119 120. , where the Protestant doctrine was condemned in Husse and Wicliffe; was a general Council. So he witnesseth of the Council of Basil 
x p. 124. 125. , condemning the same for heresy. M. Willet 
y Willet Synops. controvers. 1. q. 7. Limbomastix apud parks, p. 137. 180.  both in his Synopsis and Lymbomastix) as M. parks is witness against him: and himself also so accounteth it) granteth the same of the Council of Florence, where the seven Sacraments, Purgatory, the Pope's Supremacy, etc. were confirmed. Of the Council of Trent no man will question: And yet D. Dove hath assured us before, 
z Dove persw. pag. 14.  that there were present in that Council, six Cardinals, four Legates, three patriarchs, two and thirty Archbishops, two hundred twenty eight Bishops. The third part of such an assembly, would have been a great countenance to Protestant religion, far greater than ever it had, or is like to procure. D. Covell 
a Couell def. of Hook. p. 21  and M. parks 
b Parks against limbomastix p. 176  cite & approve as a rule of faith, the great Council of Lateran, where transubstantiation was defined: and joineth it with the primitive Counsels 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 have confessed before, 
c cap. 4. supr.  that Scriptures which we receive, and they deny, were there approved. M. Willet 
d Will. Antil. pag. 88 89.  calleth the primitive Counsels of Neocaesarea, Toletane, the first and the fixed general Council, allowed before by D. Sutcliffe (wherein both general and provincial precedent Counsels, were approved) The Papal Church, Popery, doctrine in Popery. And of the seventh general Council, he writeth thus: 
e Will. Antil▪ pag. 178.  The Greeks' in a general Council held at Nice, confirmed and allowed the adoration of Images. But this may suffice of this question, for both the Pope's supremacy from the beginning, and the authority of all ancient Counsels, Fathers, and Histories, are so manifest for the present doctrine of the Roman Church; That M. Middleton telleth us: 
f Middleton papistomast. pag. 200.  Papias (living in the Apostles time) taught Peter's primacy or Romish Episcopality. Concerning the second he writeth in these words: 
g page 193. supr.  Perusing Counsels, Fathers, and Stories from the Apostles forward, we find the print of the Pope's feet. Whereby is manifest, that even from the Apostles to this present, the doctrine of the Church of Rome, was always (as occasion was given) approved, decreed, and taught by the holy Counsels, Fathers, and Histories of all ages.   

Chapter 9 The testimony of ancient Fathers of great authority, and for the doctrine of the Roman Church.  
LASTLY, in these general questions, or directions in religion, let us come to the testimony of the holy and learned Fathers, of the primitive 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 Catholics or Protestants it beareth witness.  
The Bishop of Winchester in his Survey of Christ's sufferings, writeth thus: 
a B. bilson's Survey p. 85.  The ancient consent of Godly Fathers, is with great care to be searched, and followed of us, chief in the rule of faith. And again: 
b pa. 82. sup.  We rest upon the Scriptures of God, upon the authority of the ancient Doctors, and Counsels. And to the objection of those Protestants which say: 
c page 83.  The Canon of the Scriptures is perfect, and sufficient in itself for all things; therefore, what need is there that the authority of Ecclesiastical interpretation, should be joined with it? He answereth with Vincentius Lirinensis, in these words: Lest every man should wrest the Scriptures to his fancy, and suck thence not the truth, but the patronage of his error; And he addeth, that S. Augustine gave this respect, not only to general Counsels, but to the testimonies of particular Fathers, Ireneus, Cyprian, Hilarius, Ambrose, Gregory, Chrisostome, Basil, and others.  
D. Sutcliffe writeth thus: 
d Sutcl. subvers. pag. 87.  We acknowledge the faith of the Fathers, of the fourth, fift, and sixth ages, and adjoin ourselves to that Church. And against D. Kellison he useth these words: 
e Sutcliffe against D. Kellison, pag. 17.  The Fathers in all points of faith are for us (Protestants) and not for the Pope. M. Willet in the end of his antilogy, sweareth the matter in this manner: 
f Willet Antilog. p. 263.  I take God to witness, before whom I must render account, etc. That the same faith and religion, which I defend, is taught, and confirmed in the more substantial points, by these historians, Counsels, Fathers, that lived within five, or six hundred years after Christ. And in the page following, his words be these: 
g p. 264. supr  It is most notoriously evident, that for the grossest points of Popery, as transubstantiation, sacrifice of Mass, worshipping of Images, justification by works, the supremacy of the Pope, prohibition of Marriage, and such other, they (Catholics) have no show at all of any evidence from the Fathers, within five hundred years of Christ. And thus again: 
h Willet Antilog. pa. 271.  The ancient Fathers that lived within six hundred years after Christ, are against them. And thus I might allege from others, especially triumphing in this manner, either when they writ against Puritans, (whom the Fathers condemn) as the Bishop of Winchester is cited: or when they speak in general, and the authorities of Fathers are neither to be answered, as produced by Catholics, or alleged for Protestants; as it appeareth in those places of D. Sutcliffe, and M. willet's great and glorious speeches of the Fathers. But when these men are either to answer those primitive Fathers, cited for our cause; or stand upon their testimony in particular for themselves, the case is altered, as is objected 
i Apud B. Bills. Survey, p. 84.  to the Bishop of Winchester, by his Puritan opposite. But how truly they keep their words and oaths, in these protestations, shall be hereafter declared: for the present; it is expected by all Protestants that deal sincerely, that their religion should be agreeable, to the doctrine of the ancient, and primitive Fathers: Therefore, his Majesty esteeming them with due regard, hath pleased to sentence these in Parliament: 
k K. speech Parlia. 1603  I will ever yield all reverence to Antiquity. And in the public conference, in these words: 
l Conference, pag. 73.  For my part, I know not how to answer the objection of Papists, when they charge us with novelties, but to tell them, that their abuses are new. And approveth, the days and time of Constantine in the primitive Church, a rule of religion; saying: 
m Conference supr. pag. 69.  Constantine is not to be appeached of superstition, but things then used may still be continued. Also in his first speech in Parliament, he would have all novelties renounced. And of the same mind (no doubt) be all sincerely meaning Protestants, which trust unto, and are directed by the sermons, citations, and books of these Doctors, & teachers among them. But it will now appear, that they are so far from justifying their former oaths, protestations, and assertions, that they acknowledge those primitive Fathers, to be for Catholics; and both write, and censure those most holy and learned men for that cause, with uncivil, contemptuous, barbarous, and irreligious speeches. First, M. Wotton expressly controleth the recited sentence of his Majesty, concerning the time of Constantine, and antiquity: for a Catholic Author citing 
n The Catholic Author against Perkins in prefat , and humbly accepting it for a rule of trial; M. Wotton writeth thus: 
o Wots. def. of Per. p. 15. 16.  The trial of doctrine, is not to be featched from the opinions and examples of men. And again: 
p page 16.  It may not seem strange, if superstition were crept into the Church, before Constantine's time. Let us proceed. D. Covell (a man not of the rashest judgement) hath honoured S. Augustine before, with the greatest commendation of learning; yet, M. Wotton writeth: 
q W. sup. p. 8.  We need not fear S. Augustine though against us. 
r page 17.  Eusebius is to be reprehended. 
s page 9  There was want of modesty and truth also in the treatise of Hierome against Vigilantius. 
t page 88  The ancient Fathers spoke more like Philosophers, than Divines. 
u page 118.  It is more than I know, that Gregory is a Saint. 
x page 224.  The Author of the Epistle to the Philippians, attributed to S. Ignatius, is an unfit judge in controversies of divinity. 
y page 422.  Tertullians' witness is of small authority. 
z page 440.  Damascene is not greatly to be respected. 
a page 462.  Origen is generally condemned. 
b page 340.  Ignatius Epistle to the Romans (approved by S. Hierome, and Protestants) is a counterfeit Ignatius, for teaching merit of good works. 
c page 387.  Cyprian is too far carried away, since he ascribeth to almsdeeds, the purging of sin. 
d page 467.  Ireneus judgement is little to be respected. 
e page 494.  Tertullians' testimony is not worth answering. Tertullian and Origen may be joined together. 
f page 495.  Chrysostom's Rhetoric is better than his Logic. 
g page 495.  Hieromes authority in the case of single life, is not much worth. 
h page 500  Those Christian Fathers which condemned jovinian (as S. Augustine, Ambrose, Hierome, etc.) dealt unchristianly with him. 
i p. 519. 520.  The authority of the ancient writers (Athanasius, Augustine, Hierome) concluding a work of perfection from those words of Christ, go and sell all, etc. is not to be admitted. 
k page 543.  The authority of Clement of Alexandria, and Augustine, with the school Doctors, is inferior to the jews. 
l p. 545▪ 546.  Origen and Theodoret (whom before he preferreth 
m page 484.  above S. Augustine) overthrow their own distinction. 
n page 594.  Lactantius though he were an ancient Christian, yet in his verses (of worshipping the Cross) he showeth himself liker a light Poet, than a grave writer. And no marvel, though this Protestant be so angry with the ancient Fathers, for teaching and maintaining that doctrine, which the Roman Church now holdeth, as appeareth before. For he exclaimeth most barbarously and without respect, even against all the Kings of this, and other nations, for the same cause; his words be these: 
o page 53.  The Kings of England and Scotland, etc. were Satan's soldiers, when they were of the Pope's religion: Hitherto M. Wotten; next let us come to M. Perkins, whom he defendeth. M. Perkins writeth thus: 
p Perkin. problem. pag. 4.  The Fathers have spoken many things incommodiously of holy things. 
q pag. 93. 94.  The ancient Fathers did sin in the invocation of Saints: yea, were guilty of sacrilege, such were Paulinus, Fortunatus, S. Leo, S. Ephrem, S. Flugentius, Petrus Domianus, Prosper. 
r page 105.  The ancient Fathers sometimes speak inconveniently, of the article of justification: 
s page 184.  Some of the ancient Fathers (as Tertullian and Cyprian) are Montanists; or (at the least) do err filthily, for making Confirmation a Sacrament.  
D. Sutcliffe, who so much before reverenced the Fathers in words, now writeth in this manner. 
t Sutcl. subvers. pag. 5.  Metaphrastes is a lying pedant, writing more lies, then leaves. 
u page 8. 9  Bede reporteth too many things by hearsay. Ado is a fabulous writer. 
x page 9  The history of King Lucius his conversion (testified by so many histories) may well be paragoned, with the tales of King Arthure, Sir Tristram, and Lancelot Dulacke. 
y page 19  The Britons have cause to detest the memory of Augustine.  
Let us next come to M. Willet, the great professor of Divinity, who hath taken so solemn an oath before, that the Fathers be for his cause. To show his just dealings, I will only use the testimony of a Protestant against him. M. parks writeth of him in these words: 
z Parks against Limbomastix, p. 170  He condemneth all the ancient Fathers for dreamers. 
a page 151.  Condemneth all the Fathers. 
b Defen. of the third testimony. sect. kkk.  He condemneth all learned and Godly Divines for enemies of Christ's Cross, and blasphemers of his passion. He justifieth most wicked Heretics, and condemneth most holy Fathers. 
c Defen. of the first & second testimony. p. 2 5. sect. 18. 21. pag. 181. 166 101. 100 defence. of the 2. place. sect. 10. 11. 20. defence. of the 3. testimony, sect. 7. 12. 15. 16. etc.  He falsely translateth, corrupteth, indignly handleth, clippeth, shamefully corrupteth, injuriously handleth, greatly abuseth, untruly allegeth, misquoteth, maimeth, mistranslateth, much abuseth, notably corrupteth, etc. S. Augustine, Origen, S. Ambrose, S. Chrysostome, S. Leo, S. Hierome. Tertullian, S. Bernard, etc. fathereth false-boodes upon them, perverteth their true arguments, corrupteth their words. And further in particular, for those books which he hath written against Catholics, as his Synopsis and antilogy, he reproveth 
d Parks sup. pag. 7. 10. 19 20. 21. 22. 23. 24. 25. & def. of the 3. test. sect. 16. etc.  and disalloweth, telling us that in them he deceiveth the world, belieth Bellarmine, and Catholic writers. And he is as bold with his Majesty, calling his sentence (
e Parks sup. pag. 28.  that the Roman Church is our mother Church) a foolish conceit and imagination. And no marvel when he is as familiar with the holy Scriptures themselves, as this Protestant writeth thus: 
f Parks sup. defence of the 1. 2. 3. test.  He strangely perverteth, belieth, depraveth, abuseth, much abuseth, falsifieth holy Scriptures.  
M. Ormerod hath written a book expressly against the Puritans, intituling the same the picture of a Puritan, condemning them of Idolatry, Heresies, Schism: And yet to show what credit there is in these men, and what trust to their doctrine, himself is so far a Puritan in judgement, and in the main article, which cost the Bishop of Winchester such pains, that he is not only at defiance with all Fathers: 
g Ormero. paganopapist. pag. 44.  but compareth the Article and belief of Christ's descending into hell, to the fable of Hercules, feigned to go thither, and featch from thence Theseus, Pirithous, and Cerberus the great Dog of hell, with three heads.  
Next let us come to M. Middleton; in this manner he writeth: 
h Middleton Papistomast. pag. 40.  The credit of men is but a sandy foundation to build upon. And having told S. Epiphanius 
i page 27.  that he lost the book of the Apostles constitutions out of his bosom, which he cited haeres. 45. He addeth: 
k page 45.  I must crave leave to say of Epiphanius; many assertions he counted for heresies, which were not heresies: many assertions he counted not heresies, which are heresies. And all this, because he condemneth divers Protestant points of heresy, and justifieth the contrary for Catholic doctrine. Again thus of Dionysius the Arëopagite: 
l page 49.  Denis his answer is shortheeld, ready to fall back; because he teacheth prayer for the dead. And where S. Ambrose teacheth the doctrine of transubstantiation, M. Middleton telleth us, 
m page 61.  He is guilty of presumptuous and desporate blasphemy. He scoffeth 
n page 64.  at S. Chrysostome, and teacheth him how to speak, for teaching the doctrine of prayer for the dead. And again, he useth this mock against him, for calling it an Apostolical Tradition: 
o page 66.  Well might Chrysostome say, the Apostles knew what profit redounded to the dead, by prayer for them; for himself knew not. And thus in general: 
p page 133.  The Fathers sometime went beyond the bonds of sobriety, in the doctrine of chastity. 
q page 134.  The Fathers are not fit judges to determine either of Priest's marriage, or vows of chastity. And for this doctrine thus he writeth of S. Ambrose: 
r page 135.  That man hath the Apostatical Dragon, the Devil dwelling in him. And so, he will send Ambrose away with his Quietus est. 
s page 137  Chrysostome is so hot in his amplifications, that he forgets himself. 
t page 138.  Chrysostome in his vehemency, goeth beyond measure in reprehending; and the Christians of his time in their lightness, went beyond measure in vowing. 
u page 141.  The Canons which Epiphanius citeth against Priest's marriage, are Apocryphal. 
x page 143.  He was to partial affected in this matter. 
y page 144.  The ancient Fathers did err, and we dissent from them in some points of doctrine. 
z page 156.  Augustine was a most subtle disputer: yet, a quick wit soon falleth into contradiction. 
a page 161.  Neither is Hilary (howsoever the Romish Church hath made him a Saint) over hastily to be received. 
b p. 179. 180.  Ireneus, Hilary, and Epiphanius (for defending free will) are Pelagian Heretics.  
It is written against the Bishop of Winchester (who in the beginning of this Chapter gave such reverence to the Fathers) in these words by his Puritan opposite: 
c B. bilson's Survey p. 84.  All this great show of cleaving to the Father's judgement, is but coloured in you. For in other points again we see, when they speak not to your liking, the case is altered. You forsake the ancient and learned Fathers, you contemn and despise them. 
d page 85.  You affirm against all the Fathers. (
e 98.  You little regard the second doctrine of the Fathers? Hitherto the Puritan against the Protestants; now let us hear the Protestants against the Puritans. This Protestant Bishop entituleth one Treatise thus: 
f pa. 98. supr.  The defenders disdain of the Fathers. Others 
g p. 274. 275.  wrested, and lewdly falsified. And again: 
h Prefa. to the King supr.  They condemns all the Father's Greek and Latin; 〈◊〉 conspiring against the truth and perverting the Scriptures. This is too much of this distasting matter: they which would see more particulars, may find them applied in my particular questions hereafter.   

The 10. Chapter, or Conclusion of the general questions or rules in religion.  
WHEREFORE, seeing we Catholics of England, are only, or principally, urged, moved, and solicited, by the present Protestant Doctors, Divines, and Teachers of this Kingdom, to forsake that religion, and Church wherein we live, a thing not to be desired by them, or effected by us without instruction of the truth, if we were in error: (as the Bishop of Durham sufficiently preached 
a Serm. of the B. of Durbam 19 Mart. 1603. cit. K. speech in parl.  before his Majesty, the first day of his first Parliament) we earnestly and humbly desire, that those miseries, which we have so long hitherto suffered, as they be forgiven by us; so they may be sufficient unto them: which now do teach, direct, and instruct us, rather to continue our faith and religion, as the most certain, secure, and ready way of salvation.  
For they have instructed us in their latest writings, that the Church of Rome, is the true Church of Christ, where salvation is to be had; wherein so many Princes, Prelates, Doctors, and of all degrees, have been glorious Saints. The greatest agents for the Pope, The crowns and foretops of all Popery, (as M. Middleton 
b Middleton Papistomass. pag. 127.  pleaseth to name S. Thomas Aquinas) were most renowned, their doctrine excellent, and secure.  
That the Catholics opinion generally received, of the Pope's spiritual pre-eminence, was ever claimed (even from Scripture) ●nd practised by the Apostolic Roman See, over the whole Christian world, from the time of S. Peter, to these our days.  
That all books, which that Church receiveth for Canonical Scriptures, are most true, delivered for such by the Apostles, reverenced for such in the Church; and Protestants objections against them be frivolous and confuted. That the true, and best translation of these holy Scriptures, with the lawful, supreme, and binding exposition of them, together with Apostolical Traditions (equal in authority to those holy writings) the general Counsels, and Ancient, Holy, Learned primitive Fathers, give absolute testimony, that the present Roman Church, is that company of holy ones, that household of faith, that spouse of Christ, and Church of the living God, which is the pillar and ground of truth: which is so diligently take searched for, whose communion we must embrace, follow her directions, and rest in her judgement. And thus much of the first part of Protestants proofs, for Catholic religion.    

A PARISH.  
Chez François Gueffier, demeurant deuan● la College de Cambray.  
M. D. C. VII.   

THE TABLE OF THE FIRST PART OF PROTESTANT PROOFS, FOR Catholic religion.  
The first part entreating of the general grounds, and authorities for true religion.  

CHAP. 1. The first Chapter teacheth by Protestants, the necessity of seeking, finding, and following the true Church. Page 7.  
Chap. 2. The Roman Church ever was, and now is this true Church. page 8.  
Chap. 3. The Bishop of Rome by Protestants, ever was, and is supreme head of the true Church. page 13.  
Chap. 4. All those books which the Roman Church receiveth for Scripture, and Protestants heretofore denied for such, are proved by them to be Canonical Scriptures. page 17.  
Chap. 5. The vulgar Latin translation of Scriptures, used of the Roman Church, is the best: the English Protestant translations are erroneous. page 21.  
Chap. 6. The truest, highest, & authorized interpretation of Scriptures, is in the Roman Church; and not with Protestants. page 23.  
Chap. 7. Traditions are of equal authority with the Scriptures, and prove Catholic religion. page 25.  
Chap. 8. The authority of general Counsels above all Protestant rules, make for the Catholic Church. page 28.  
Chap. 9 Likewise of the authority of Fathers. page 31.  
Chap. 10. The conclusion of the first part. page 37.    

THE TABLE OR ARGUMENT OF THE second part, of Protestant proofs, for Catholics religion, and recusancy.  
THE particular articles of Predestination, justification, Inherent grace, Merit and reward of good deeds, of keeping the Commandments, Free will, distinction of Precepts and Counsels, of Venial and Mortal sins, of Indulgences, reverence to holy Images, reverence to holy Relics, prayer to Saints and Angels, public Service not in the vulgar tongues, Church Ceremonies, Christ's real presence in the blessed Sacrament, Transubstantiation, Sacrifice of the Mass, single life of Priests, vows of Chastity, Purgatory, and prayer for the Dead, The number of seven Sacraments, their grace ex opere operato, and an indelible Character in some Sacraments.  
All which Catholic articles are proved, by the testimonies of such English Protestant Doctors, and Divines, as have written since the beginning of his Majesty's reign in England.