THE APPLICATION OF THE LAW OF ENGLAND FOR CATHOLIC PRIESTHOOD, And the Sacrifice of the Mass. DIRECTED TO THE LORDS of his Majesty's most Honourable privy Counsel, Judges, Justices, and other Studients of the Law.  
Mentita est iniquitas sibi.  Psal. 26. 
O violentia veritatis, quod semper illa tenuit, inimicorum confessio confirmavit.  Aug. cont. Donatist. post col. cap. 3. 
Printed at CULLEN with Licence, Anno Domini. M.DC.XXIII.   

The Printer to the Reader.  
GEntle Reader, this little Treatise falling by chance into my hands, I of myself (the Author thereof being unknown unto me) thought it worthy of thy view; but by reason of an uncorrected original written Copy, and especially myself being unskilful of the English tongue, many errors and omissions have happened, not only in the Orthography but also in the setting down the allegations somewhat indistinctly, and in false pointing. Therefore I hope (these circumstances duly considered) thou wilt be pleased in reading over this Treatise, to correct them with thy pen: whereof the greater faults are (after the Printing hereof) gathered by a friend, and set down in manner as followeth.   

Faults escaped.  
PAge 5. in the title, for general Counsels, read, Counsels. Ibid. line 20. Antichrist, read Antichrist was. Ibid. l. 21. fled, r. flight. p. 6. l. 17. which, r. with. p. 8. l. 17. Can. 18. r. Can. 1. p. 9 l. 19 fift, r. fast. Ibid. l. 26. your, r. the. p. 10. l. 27. 39●. r. 413. pa. 11. l. 25. Can. 1. r. Can. 5. p. 12. l. 5. where, r. were. Ibid. l. 13. words of the, r. words of consecration some. p. 13. l. 14. Retentine, r. Retentive. p. 14. l. 5. in the ancient, r. from the ancient. Ibid. title testaments, r. testimonies. p. 16. l. 10. who, r. of whom. Ibid. l. 22. is God, r. to God, p. 17. l. 17. term, r. form. p. 20 l. 12. that beside, r. beside. p. 22. l. 27. died, r. lived. p. 23. l. 23. Ino, r. Iuo. Ibid. l. 27. 111. r. 91. p. 32. l. 18. 03. r. 10●. p. 36. l. 15. and so much, r. and that so much. p. 37. l. 7. nor, r. not. p. 38. l. 10. hashly, r. rashly. p. 39 l. 5. Abbots. And, r. Abbot's according to D. Dove. Ibid. l. 23. theretofore, r. heretofore. Ibid. l. 27. 86. r. 176. p. 10. l. 7. 165. r. 105. p. 43. l. 25. nor, r. or. p. 45. l. 6. very, r. every. p. ●6. l. ●0. Col. ●48. r. Col. 748. p. 49. l. 22. Angelorum, r. Anglorum. p. 58. l. 2. first 100 r. 1000 Ibid. l. 22. odder, r. odd. p. 61. l. 17. Rejoined, r. Rejoiner. p. 64. l. 15. grates, r. gates. p. 65. l. 23. onwardly, r. outwardly. p. 67. l. 27. blasphemers, r. blasphemous. p. 70. throughout, for Bishops, read Fathers. Ibid. l. 15. 819. r. 870. Ibid. l. 18. 1000 r. 900. Ibid. l. ●9. the 2. Lateran under In. 2. Fa. 1200. p. 72. l. 14. Tostanis, r. Tostatus. p. 75. l. 4. of the authority, r. the authority. Ibid. l. 17. to iudggment, r. to the judgement p. 76. l. 7. hence it is that the, r. hence is the. p. 77. l. 13. Majesty give, r. Majesty p. 11. give p. 81. l. 1. lib. 2. r. lib. 1. ibid. l. 12. 23. r. 25. Ibid. l. 22. little a like, r. like a little. p. 84. l. 4. to his effect, r. to this effect. p. 86. l. 3. the might, r. might. Ibid. l. 26. as once, r. but once. p. 88 l. 17. it was, was it.  

Faults escaped in the Margin.  
Page 3. at Prescription Folly 149. Ibid. at Limitation Fol. 126. Ibid. at dissision Fol. 67. p. 9 Pactio in seen Prat. in Serie. p. 10. for Suicio, read sub Sinicio. Ibid 398. r. 413. p. 14. Petent r. Retent p. 18. Ormerod pa. r. Orm. fol. 3. pr. Ibid. Cal. 1 1. c. 1. r. Cal. l. 1. c. 14. p. 23. Chemnit. pa. 3. r. Chemnit. pa. 93. p. 24. Cyrill. Hier. Catch. 4. mist. p. 33. col. 2441. r. col. 1294. p Cent. 4. Col. 291. p. 47. Bal. cent. 1. fol. 3. p. 49. Holmist lib. 1. r. Hol. l. ●. pa. 102. p. 51. fol. 137. r. 173. p. 54. Sect. 146. r. Sect. 164. p. 77. Cast. in defence. transl. p. 170. p. 81. for Gen. v. 2. r. Gen. v. 11. p. 87. Covel. pag. 77. p. 78. Powel pag. 70. p 91. Whit. c. 18. r. Whit. rat. 8.   

In the Table.  
Page 96: twelve general, read twelve Counsels.    

THE PREFACE.  
Right Honourable Lords, wise judges, and other Learned Lawyers.  
IT was ever the craft and subtlety of the Heathen, but much more of the Apostates and Heretics, when they deadly hated and persecuted the Catholic Christians, and specially Gods Priests, (being the guides, and Pastors of that Flock, they sought to destroy) to sound their disgraces into credulous ears, and charge them of disloialty towards their Prince and Magistrate, thereby to make them odious to their Princes, and hateful to the Commonwealth.  
So did that Magician of Egypt, lest his deceits should have been impugned by the Christians, accuse them before the Emperor Valerian, who (as Eusebius doth report) was so favourable to the Catholic Christians, in the beginning of his reign, that he would not permit any person should wrong them. So did some wicked persons about the Emperor Aurelian, provoke him to persecute the Christians generally throughout all the confines of his Empire; who notwithstanding had most lovingly (as appeareth by the Writings of Eusebius ad Orosius) used them in the first six years of his reign. So was holy Athanasius brought before the Arrian Emperors and Bishops, and accused of Necromancy, Adultery, and Conspiracy. So was the Clergy condemned to death, and exile under julian the Apostate, under pretence of diverse crimes, and namely of sedition falsely forged against them. So did the Vandals being Heretics, extremely plague the Catholics in Africa, accusing them that they had secret conference by Messengers, and Letters with the Romans against them. And by this means did the Empress Theodora, a woman of the Eutichian heresy, cruelly persecute the Pope Siluerius, and the Clergy, under the colour of some Letters intercepted by her Council, whereby the Catholic Christians should have called in the Goths & foreign powers, to invade the City of Rome and the Empire.  
Yet this shameful subtlety and crafty deceit, was never so notoriously used by the Pagans, the Arrians, the Goths, the Vandals, the Lumbards', the Donatists, etc. as in the late persecutions and practices of Protestant Ministers, especially in England against the Catholics, in their Pamphlets and Pulpits, urging the State to suppress them with death, severe exilements, and edicts, as if they had been so many Catilines towards their Senate, and so many Absalon's towards their David.  
The long time of our persecution: the number of them that were afflicted: the diversity of their ranks and qualities, and their humours and dispositions: the perpetuity and variety of temptations and tribulations: the infinite indignities suffered by the merciless searching and robbing of Pursuivants, Promoters, Informers, and such needy Officers (who cared not by whose fall they rose) (not having deserts or other degrees to climb to the height of their ambition.) We passed through for so many years; if they had fallen out among any other constitution of men than catholics, they might have wrung (very probably) out of men well mortified, and patiented, some action of dislike and discontentment, seeing Tristia pro virtute tollerare, to endure heavy things for virtue's sake is a point hard to be practised. But yet nevertheless, what hath been our fidelity towards our Prince, and behaviour towards our Magistrates, with all humility, respect, modesty, and subjection? ever either readily doing what they enjoined, or patiently suffering what they imposed; Fiant inimici nostri judices, Let our enemies be our judge therein: and let the Rolls, Registers, and Records speak. The true reason whereof was the doctrine, for by the Religion which we profess, we are taught, that we must obey our Princes Non propter itam, sed propter conscientiam, not for any indignation, but for conscience sake; and that to resist them, is to resist God's ordinances. And this is the bit and bridle that every true Catholic carrieth in his mouth, to restrain him from that by grace and fear of God's judgements, which flesh and blood otherwise with the lively sense and feeling of insupportable miseries and afflictions, might drive him unto.  
And if some of us, forgetting our best fortunes at home, did fly from the storm of persecution, into a place of refuge, (taking such helps as the charity of other Countries afforded) and there perfected in the course of virtue and learning, returned into England: our only intent was (as heaven and earth shall witness with us at the dreadful day of Doom) to win souls from misbelief, and with the sweat of our brows (yea of our dearest blood) to glean a few ears, the silly relics of their infortunate Harvest, who had misled infinite souls into endless perdition. Alas, what is Priesthood now, that was not in former times? that it must be accounted in these our days treacherous, which hath ever been reputed both in Parliament, and elsewhere, the most honourable calling next to the Prince, as the places of our great Priests and Archbishops bear evidence? Nothing is or can be changed in that Sacrament: howsoever, the minds and proceed of Protestants do change. Neither did or doth the Pope or any other Bishop by making us Priests, claim or get any more authority in England; then they of Geneva or Amsterdam, by making Protestant Ministers. And as for oaths and promises in receiving holy Orders, we neither take nor plight any but one common to the Priests of all Nations, which is a solemn vow of perpetual chastity, a thing rather pleasant then offensive to virtuous minds. But Gods true Religion being abandoned out of our miserable Country through our sins, the honour of God, and reverend respect of his sacred Priests was gone withal: and in steed of Privilege and Prerogation granted to them by divine and humane Laws, they have been most subject to injuries, villainies, contempt, and calumnies, of all conditions and states of the Realm. But if the glorious Doctor St. Augustine Epist. 212. might have been heard, these imputations had not received such credit against them: for thus he saith to Pancarius an Officer, and honourable person, before whom a certain Priest named Secundarius was accused of a great crime. Quod videntur obiicere Presbitero, etc. The crime wherewith they change their Priest, must be looked unto, so always if those that be his accusers be Catholics: for against a Catholic Priest we neither can, nor aught to admit the accusation of Heretics.  
But seeing it now pleaseth our gracious Sovereign, to consider our estate, and with the eyes of his Peerless clemency to look upon us so long, and so dangerous sick (of the late Queen's evil) whom no Physic can cure, but the sacred hands of his anointed Majesty, nor no Salve can heal, but the sovereign Balm of his renowned clemency; And so to qualify our former pressours, permitting us comedere buccellam nostram sine dolore, to put a bit of meat into our mouths without sorrow, without frights, without flights, and without circumuentions of our Adversaries.  
Wherefore most Honourable, Reverend, Grave, and Learned Patroness (for I do presume to challenge this title at your hands) vouchsafe to assist now our gracious Sovereign in this his Royal disposition, and call to mind your Predecessors, who (being Religious, wise, learned, politic, and discreet, and therefore dignified by our Sovereigns Catholic progenitors) did leave you to succeed them not only in their sincerity of justice, and fidelity towards their Princes, but likewise in their Religion towards God: The law of nature, the law of Nations, the law of England itself (in that state it is) requireth it; the law of God calleth upon you, and bringeth evidence of this your obligation; your promise to God, to his Church, when you were first borne bindeth you: So many of your noble company as are admitted to the Honourable Order of the Garter, have (or aught to have) sworn it: you are all Counsellors or Officers to his Majesty, which by title of inheritance, and at his Coronation, by the Oath and Fidelity of a Christian Prince, hath obliged himself to maintain it: of that which is his office, your places profess performance; your promise to God, obedience and voluntary submission to his Church, fidelity to Prince, duty to Country, compassion to the unjust oppressed daily call upon you to see it done.  
Pardon Noble Patrons, if peremptorily without all exception I demand but justice by the present forcible Laws of England.  
Who, for his better satisfaction, desireth to see these ensuing points at length: then read that most worthy and laborious Treatise, entitled: The Protestants Apology for the Roman Church.   

SECTION. I. THE LAW TERMS IN GENERAL PERUSED IN THIS OUR APPLICATION.  
RIGHT HONOURABLE, REVErend, Grave, and Learned.  
SING yourselves are as it were, the principal passages under his Majesty, in, and by which is transported, whatsoever is done in execution of justice. In which course, of your great and weighty Employment, as you are continually occasioned, and sometimes importuned, judiciously to observe and discern both of causes, & persons brought in question before you: So are there none, whom neccessity hath so much provoked, to become in this kind your humble Suppliants, as are the daily dejected, disgraced, & impoverished Catholics  
And for as much, as Religion is the matter of their calamity, we have presumed bereby, (with all humble remonstrance) in their behalf, to commend the same, unto the serious, and retired view of your leasurable, judicious, & grave Considerations. The which also we do with more confident, (I confess) & peculiar respect, in that the method, & grounds of proof, which shallbe observed, and prosecuted, throughout this our humble Application, are in themselves correspondent, to the like received principles of your own laws, and as being such, do therefore after a more than ordinary manner, appropriate themselves to your judgement.  

An exposition of certain difficult & obscure words & terms of the laws of this Realm printed A 1602 Folly 25. Folly 26.  For if I mistake not, but do rightly inform myself from your book of The terms of the law: your proceedings in case of Attainder are threefold: as by Outlary, where the party doth not appear to answer the law: by Verdict, which is the trial of honest jurors, upon his appearing to answer the law: and by Confession, which is the parties own acknowledgement of his offence Also in case of Title to temporal possessions, there be certain received grounds in your law of great force to demonstrate the right as fair, ancient, & unsuspected Evidence, the Testimony of credible witnesses, and even Praescription itself, where of no memory occurreth to the contrary. In so much as by the statute of Limitation, no man is inhabled to commence, & prosecute suit, 
Fol. 140  for any lands, whereof himself, or his Ancestors, have not been before seized, within a certain time in that behalf limited: The only Priority of possession receiving also this favour in your law, that to the party disseised of such his possession, you afford special remedy, by Writt of Assize, 
Folly 24. Fol. 47. Fol. 47.  allowing him also the benefit of his Continual Claim, to prevent Descent upon the other parties dying seized. Moreover where the letter of your Statute law appeareth to be in some cases doubtful, you are reported to hold that sense, and understanding thereof for most reasonable, which is found most agreeable, with the known answerable Practice of ensuing times.  
Besides all this, there are established with you, for the final ending of all arising controversies High course of judgement to give definitive sentence, and the same so given, not by the law itself but by yourselves placed, as judges to pronounce, & determine what is the law: Against which sentence so once orderly given, No Writ of error, or Appeal lieth, 
Fol. 82.  whereby to support the party so convicted, in the farther humour of his unsatisfied and endless contention. Of all which I have informed myself, partly from your foresaid book of the Terms of the law, and some by conference with others. So as I am to crave pardon, if exceeding herein the boldness of my profession, I have mistaken, or not duly observed the apt propriety of words, retaining yet (I hope) the substance of the matter.  
And for as much, as these your civil observations, prescribed for the inquiry, & setting forth of right, are in themselves no other, then as lively resemblances, & imitations of those main grounds, which facred Theology affordeth, to the demonstration of Truth: I am now likewise to crave further leave, to entreat you of your serious, & retired view, of your leasurable, judicious, and grave considerations, of this our short Application, of some principal parts thereof, to the like answerable grounds, and principles, so plentifully abounding, in proof of our Catholic Religion. But lest I should be tedions to your honour's attention, I will but set down one point, for the which Catholics are so often commanded, to appear before your honours to answer to the law, & are daily dejected, disgraced & Impoverished: The point is known to you all, to wit, for entertaining of Massing Priests.   

SECTION. II. A verdict consisting of twelve general Counsels, all of them being within the first four hundred & odd years after our Saviour Christ.  
FIrst therefore, concerning your proceeding by jurors: if that may be esteemed to be a true Verdict, which is so, by such given, you have then here the same, given in the fore said point (which might be given in other points likewise of our Catholic Faith,) by the Ancient Fathers, who being assembled in General Counsels, & Synods, & sworn upon the peril of their souls, have in this, & other many special cases directly found for us. & to that effect, that those of our jury, may be the less suspected of you, we will bring them of the first 400. years after Christ, the which Ages, even your own Doctors being judges, were freest from all corruption, & alteration of the true Religion, & Faith delivered by the Apostles D. Fulke in his Answer to a counterfeit Catholic pag. 36. saith. The Religion of the Papists came in, & prevailed the year of God: Anno 607, in the which time (saith he) The Revelation of Antichrist with the Church fled in to the wilderness to wit in A o. 607. And Simon de Voyon one of your Protestante Doctors, 
Simon de Voyon in his epist. to the Reader.  in his discourse upon the Catalogue of Doctors, in the Epistle to the Reader, post medium; affirmeth, that Anno 605. When Pope Boniface was installed in the Papal throne, 
powel pa. 105  than falsehood got the victory. And Mr. Gabriel powel, in his Considerations of the Papists reasons saith: I grant that from the year of Christ 605. The professant Company of Popery hath been very visible and perspicuous. 
Perkins 307.  And Mr. Perkins in his exposition of the Creed affirmeth: That during the space of 900. years the Popish heresy hath spread itself over the whole earth. 
Whit. p. 35.  And Mr. Whitaker de Antichristo contra Sanderum, saith: During all that time (to wit of 600. years,) The Church was pure and flourishing, and inviolably taught, & defended the faith, delivered from the Apostles.  
And the like acknowledgement is made by many other learned Protestants which were tedions to your honours, 
In his book of Institut set out in french printed at Geneva 1562.  to set down in this our short. Application. Only we will conclude which calvin your chief man: who albeit he doth not grant the flourishing estate of the Roman Church, the full space of the first. 600. years, after Christ, yet doth acknowledge, that no change of Faith was made until the times of S. Augustine, Epiphanius, Optatus, etc. which was for 440. years after Christ, These be his own words in his book of Institutions set forth in French: It was athing (saith he) notorions & without doubt, that after the Apostles age, until those times, no change was made in doctrine, neither at Rome, nor at other cities. Thus calvin.  
Therefore having freed our jury from all suspicion, even our enemies being our judges, 
Whitg. in his defence p. 330.  we will place as Foreman of our jury, that notable and famous Council of Nice; the which (saith Mr. Whitgift a protestante writer,) is of all wise, & learned men reverenced, esteemed, & embraced next unto the Scriptures themselves. 
The 1. Council of Nice. can. 3.  This Council was celebrated the year of Christ 325. at the which was present 318. Bishops, who did decree, that Priests that did say Mass, & offer sacrifice, 
It is not let at liberty to marry, because exception is taken at women but the mother, etc  should not keep company with any woman, but with their mother, sister, father's sisters, and mother's sisters; but should live chaste, 
And in the 14 Canon. it makes mention of Priests that do sacrifice  as S. Basile expoundeth this Canon, in his Epist. to Parcorius. 
Epi. stry.  As appeareth in the third Canon, and acknowledged by all the Doctors of your Church. And not only this point, is approved by this Council, 
Theod. li 1 hist. cap. 8. Doctrina de Baptis. Can 69. ca 10. ca 11.  but likewise sundry others As 1. unwritten Traditions 2. that the Sacraments by the institution of Christ do confer grace. 3. that extreme Unction was a Sacrament. The Real presence, Indulgences, with many other points of Catholic Doctrine, maintained to this day in the Church of Rome  
Your honours then do see, that this Council which we have placed as Foreman, is altogether for us, concerning Catholic Priesthood, & many other points of Religion in controversy at this day.  

2. Conc. Arelat. An. 330  For the second juror we shall place the Council holden at Arles, called Arelatense Concilium, celebrated shortly after the Nicene Council, as some do think, Anno 330. in the 2. & 3. Canon, doth prohibit the marriage of Priests, & therefore is reproved by Szegedin, a protestant writer. This Priesthood, can be understood of no other Priesthood, 
In locis come. p. 327.  than the Catholic Priesthood, our adversaries being judges; With many other points of Catholic Doctrine, making most of those Canons, out of the Nicene Council: a manifest proof, that the Nicene Council did not leave the matter at liberty, of priest's marriage.  
The third jury man shall be the Roman Council Anno 324, Can. 81. the which maketh mention of Cardinals, Bishops, Priests, Deacons, Subdeacons', Acolytes, Exorcists, Readers, and Doorkeepers, The which sacred Orders, are no where to be found, but in our Catholic Church. Which is acknowledged by the Centurywriters, Cent. 4. col. 873. men much esteemed of, by the Church of England, & disclaimed by others, as by Mr. Fulke, in his Retentive, in these words: 
pag. 67.  With all our hart we defy abhor detest, & spit at your greasy Antichristian Orders, But you may see by these his words, that he is unmindful of the Antiquity of these sacred Orders.  
The fourth of our jury, shallbe the Council of Neocaesarea holden Anno 314. and approved by the Council of Nice, which doth decree Can. 1. 
Can. 1.  That Priests who do marry, should be deposed of their charge, with many other things concerning manners & good life.  
The fift of our jury is the Council of Laodicea celebrated about the year 364. The which decreed Can. 13. that the Priest should not be elected by the people. 
Pacteolus in Seine Concil.  Also Can 19 concerning certain Rites in public service time, as namely some prayers in silence, others pronounced, than the Pax (or kiss of peace) to be given, and the oblation to be offered; And Can. 21. That the Subdeacon might not enter into the Vestry and handle the holy vessels. And Can. 48. that the Baptised after Baptism should receive holy Chrism. And Can. 50. the fift of lent: and an. 52. not to marry in lent: All the which Canons Osiander a learned protestant disclaims from, & rebukes bitterly albeit undeservedly. 
Osiand. Cent. 4. p 393.  Now if this Council maketh for us Catholics, or you of the Church of England, I Appeal to your grave judgement and serious considerations.  
The sixth of our jury is your Council called Elibertinum, 
Anno 305.  no less antcient than the fore said Counsels; this Council: can. 27, & can. 33. decreed most plainly against priests, who marry after they have taken upon them priesthood; This Council was celebrated about the year 305 in Spain; The which Council the Doctors of your Church use to object against Catholics concerning Images, mistaking the intention of the Council.  

Anno 396. sub Suiciout quidem volunt.  The Seventh of our jury is the 2. Council of of Carthage Anno 386 whereat S. Austin was present & subscribed thereto which doubted not in like manner to ground this point upon antiquity, and the Apostles doctrine; so that in the 2. Canon. it saith these words: Omnibus placet &c In pleaseth us all, that Bishops▪ Priests, and Deacons, &c, shall obsteine from wives, which the Apostles did teach and Antiquity did keep, let us likewise observe; & many other points doth this Council decree for catholics.  
The eight of our jury is the 3. Council of Carthage celebrated in the year. 
Anno 397.  397. at the which likewise S. Austin was present & subscribed thereto; alloweth of Confession made to a Priest can. 32. and likewise of other points of Catholic doctrine, as of Purgatory. can. 29. etc.  

Anno 398.  The 9 of our jury is the 4. Council of Carthage in the year 398. to the which subscribed S. Austin being there present. 
Asoc. vult anno 418.  This Council decreeth can 5.6.7.8.9. for the inferior Orders of Readers, Exorcist, Acolyth, doorkeepers, and Subdeacons', further mentioning there according to the offices yet used, a book of Exorcisms for the Exorcist, the Church lights for the Accolite, patten, chalice, little cruets full of water, and Towel for the priests hands: All which are confessed, and reproved by the Protestant writer Luke Osiander: in his Epitome. cent. 5. p. 4.  
The tenth of our jury is the famous and General Council of Ephesus celebrated about the year 431 by 200. 
Anno 431.  Bishops which amongst other Articles and points of our Cath doctrine saith in plain words: Incruentam celebramus in Ecclesiis sacrificii seruitutem: we do celebrate and offer up in our Churches, an unbloody sacrifice: and in the words following approoues evidently the real presence, 
Council Nic. cap 10.  causing the Canons of the Nicene Council to be publicly read with these words. Incruentum, etc.  
The eleventh of our jury is the first Toletane Council in the year 405. which decreed can. 20. 
Anno. 405. sub.  for consecration of Chrism by a Bishop, and his sending thereof to the Priests, through his diocese at easter yearly; Also can. 1. for the daily offering Sacrifice, &c to the great dislike of the Protestant writer Osiander: who saith thereupon; 
Cent. 5. p 46.  who commanded them to offer up Sacrifice every day.  
The twelft of our jury is the Council Milevitane about the year 416. 
Anno 416.  which decreed can. 12. that Masses prayers and ceremonies should not be used but such as where allowed by the Council, so doth the Council of Chalcedon Anno 451. can. 15.  
The second general Council of Nice in the 3. tom. act, 6. saith in most plain terms: Never any of the Apostles or Fathers did call our unbloody sacrifice (meaning the mass) done in commemoration of the passion of our Saviour, to be the sign or figure of his body: for he did not say, take you, eat you, the sign of my body, but take you eat you this my body, &c: Albeit be sore the words of the Fathers did call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the symbol or figure of his body: So plainly doth the 350. Bishops assembled in this Council deliver their sentence in our behalf  
You see (Right honourable, Reverend, Grave, and Learned Lords) the complete number of our jury, at whom no exceptions can be taken, even the Doctors of your Church being judges, they being all not only within the first 600. years, in which time was no corruption in Religion according to the confession of many of our adversaries heretofore alleged, but in the most flourishing estate of the Church. Of which time your chief man calvin saith: It was a matter out of all doubt, that from the beginning even until that time, 
Lib. 4. Instit. cap. 2. §. 2.  (viz to S. Augustine's days,) nothing was changed in doctrine. Also in his book of Institutions in French printed at Geneva by Conradus Badius Anno 1562. he saith expressly: That it was a thing notorious & without doubt, that after the Apostles age until those times, no change was made in doctrine neither at Rome, nor at other cities. So plainly do our learned Adversaries acknowledge, that no change of faith was made by the Roman Church from the Apostles age until the time of S. Austin, Epiphanius, Optatus, etc. which was 440. years after Christ, Mr. Fulke followeth his Master calvin in this point saying in his Retentine: 
Pag 85.  The Popish church is but an Heretical assembly, departed from the universal church, long since Augustine's departure on't of this life. This is the most common opinion of all Protestant writers, And thus much with your good favours concerning the application of your term of law called Verdict, which is the Trial of honest jurors.   

SECTION. III. THE TESTAMENTI.  
SECONDLY: if you respect Witnesses, you shall find all the Ancient Fathers for our cause, in so much that sundry of our learned Adversaries doubt not therefore, to make general disclaim in the ancient Fathers. Hence it is that Mr. Whitaker a Learned Protestant affirmeth: cont Duraen p. 423. The Popish Religion to be a patched coverlett of the Father's errors, 
In libel. vita I we printed Londini pag 212. id●m Fulk. in his petent. pag 55. Stratag Satanae li. 6. pag. 296  sowed together. And that also Mr. D. Humphrey did grievously reprehend Mr. jewel for his so bold appealing to the Fathers, affirming therefore of Mr. jewel that herein he gave the Papists to large a scope, that he was injurious to himself, and after a manner spoiled himself, & the church. And jacobus Acontius in his Treatise, dedicated to Queen Elizab. speaking of the bad success that Protestants writers had in citing the Fathers, exhorts them to for bear the citing of them saying: Equidem perniciosissimam omninoque fugiendam hanc esse arbitror consuetudmem. Certainly I hold this custom viz of, etc. to be very dangerous & wholly to be avoided viz: of citing the Fathers to the writer's disadvantage.  
But for fear of suspicion of our Witnesses, we shall bring men so indifferent to our adversaries & us, that we may say of them, (as S. Aust▪ in like case disputing against the Pelagians saith, of the Fathers before his time:) 
August. adu jul. Pelag. lib. 2. prope finem & lib. 3. cap. 17. & lib. 4. cap 12.  Neque nobis neque vobis irati s●nt, &c They be angry neither at you nor at us: what they have found in the Church, that they have held: they have taught, what they have learned: and what they have received from their Forefathers they have delivered to posterity. In so much as your own learned writers are not wanting in their like answerable commendation. calvin speaking of them saith: They indeed, (speaking of catholics, 
Caluin. Instit. lib. 4. cap. 2. Sect. 3.  alleging Antiquity,) set forth their churches very gloriously, &c they report out of Irenaeus, Tertullian, Origen, Augustin, & others, how highly they esteemed this succession whereto he there answereth & giveth his like reason thereof saying: considering it was a matter out of all doubt, that from the beginning until that time nothing was changed in doctrine the holy Doctors took in argument that, which was sufficient for the overthrowing of all new errors: to wit, that they, viz, the Heretics, oppugned the doctrine, which even from the very Apostles themselves had been inviolably & with one consent retained. And Mr. jewel a famous Protestant in his reply to Mr. Harding. pag. 266, saith. The godly Fathers, (meaning them before S. Augustine's time,) sought to the church of Rome, which then for purity in Religion, and constancy in the same, was most famous, above all others, this fore said time was the first. 440, years after christ. Therefore for the further satisfaction of our adversary's, we shall bring for witnesses even them, who lived within the fore said time, viz. within & before S. Augustin his time.  
If need were, we might bring for witnesses S. Andrew the Apostle; 
In Epist. ad Eccles. Achaiae cap. 1.  who in a book made by himself and written by his disciples and generally received for authentical by the whole Church & Christian world, these words are recorded to have been spoken by himself: I daily sacrifice to Almighty God the immaculate lamb, who notwithstanding that he is truly sacrificed, and his flesh truly eaten by the people, yet doth he still remain whole & living.  
S. Clemens Epist 3, no priest ought to say mask without the Bishop's leave. S. Martial Epist. ad Burdegalensis. cap. 3. A sacrifice is offered upon the Altar is God the creator, not to man, or Angel Of the said S. clement there is mention made in the Apostle S. Paul his Epistle to the Philippi. ca● 4. vers. 3. where he is numbered among the followers of S. Paul, and who was third Pope after S. Peter; who did write many things which he had o● verbal tradition of the Apostles, who lived about the year. 80. The afore said S. Martial was sent by Saint Peter into France, who afterwards was Bish. of Limoge in France, who lived in the year 50. of whom Baronius doth write. Likewise may be alleged the five liturgies or Masses of the Apostles, 
In Mart. 30. jun. Proclus de Tradit. divina.  The first of S. Peter, in defence of which, Willaim Lindane a learned Catholic writeth an Apology. The second of S james the greater, alleged by S. Proclus Patriarch of Constantinople, who lived in the year 460, The third of S. james the lesser, alleged by the fore said proclus, whereof mention is made likewise in the Council of Trull. in the year 680. The fourth, the liturgy of S. Matthew, which the Aethiopians do use, and is called in their language Corbon, that is Missah in Hebrew, and in Latin Oblatio; of this Liturgy or term of Mass writeth Genebrard. 
Gen. in finc primia saeculi. Vbi sup.   
The fift is that of S. Mark used long time in Alexandria, of this likewise writeth Genebrard. Of these Liturgies writeth Coccius, lib. de Euchar. art. 1.4. likewise mention is made of them, in the book called Bibliotheca Patrum in the 6. Tom. of the edition. 1589.  
But lest we become tedious to your grave Attention, we will bring only the Testimonies of some holy Fathers, who lived in the most flourishing estate of Christ's Church, who be most commended of our Adversaries.  
The first of or Witnesses shallbe S. Denis Areopagite disciple of S. Paul, of whom there is mention made in the acts of the Apostles, 
Act. 17 14.  who lived in the year 90. of whom Sutcliffe the Protestant writer saith: 
de presb cap. 13. pag. 91 Orm. in his picture of a Puritan. pa. 1605. Eccl. hist. cap. 3.  Dionysius antiquitatis optimus sanè testis, videtur enim esse antiquissimus This S. Denis then, who (as Mr Olivier Ormerod a learned Protestant writeth) lived in the Apostles times; in his Ecclesiastical Hierarchy setteth down the most of the Ceremonies, that the Catholic Church useth in celebrating the Mass: viz the prayers the burning of Frankincense about the Altar, the singing of Psalms, parcels of scripture which be read, the washing of hands, the giving of the Pax, the Elevation of the holy Host, the Adoration of the same, the Comunion & receiving of the Sacrament, yea, he affirmeth, that no sooner the B. Sacrament is on the Altar, but there be present troops of Saints, This ancient Father in all his books maketh, so much for us, both in this & all other points of our Catholic Faith, and against our Adversaries, that calvin, 
Lib 1. ca 1 §. 4 C●n● 1. li. 2 c 10 col 637.  & the Century writers have no other refuge, but to call in question the books of S. Denis, albeit most unjustly, preferring the saying and false opinion of Erasmus & Laurentius Valla (both Grammarians) before the authority of an infinite number of ancient Doctors. Origen, 
Orig. hom. 2. indiuers aunt med. Athanas in Scholi●s in opera ●ionysii Chrys. epist. ad Carolum Caluum gric. hom. 34 Fulk. in his confut. of Purgat. pag 353. Coup in his dict. at the woe d Diony●ius. pag. 105.  who lived in the year 230. in one of his Homilies alleging a passage of S. Denis his Celestial Hierarchy, termeth him Great S. Device Areopagite, S. Athanasius, who lived in the year 319 that Great Divine. S. chrysostom, who lived in the year 390 that Celestial bird. S. Gregor. the Great, who lived in the year 590. Calleth him ancient & venerable Father. And not only are his books acknowledged by the ancient Fathers, but even by our late Protestante writers, as by Mr Fulk, Hermanus, D. Bridges Lord Bishop of Oxford, who did think him to have been before S. Basils' days, who lived in the year 370. by Mr. Cooper late Bishop of winchester; by Mr. Olivier Ormrod in his picture of a puritan in proof of the Cross made in Baptism; And by the Archbishop of Canterb, in his answer to an admonition. And this concerning our first witness.  
The second of our Witnesses is S. Ignatius, Scholar unto S. john the Evangelist, who lived in the year 100 writeth thus in his undoubted Epistle ad Smyrnenses, 
Ad Smyrnenses.  that the Bishop is as high Priest in respect of his Priesthood, affirming further, that in the Church nothing is greater than the Bishop who sacrificeth unto God for the safety of the whole world, because it is (saith he) not lawful without a Bishop to offer immaculate Sacrifice, 
Ibidem.  to celebrate the mass, etc. This saying of S. Ignatius is acknowledged, & not gainsaid by the late Bishop of Canterb. Mr. Whitgift in his Def. pag. 408. For further proof of this and like sayings of S. Ignatius see S. Hierom lib. de viris illustribus. ibidem: it is not lawful without a Bishop to offer Sacrifice, or to celebrate mass.  
The third Witness is S. Irenaeus Scholar to S. Policarpus, who was Disciple to S. john Evangelist, and lived in the year 170, who some times was Bishop of Lions in France; 
Lib. 4. adversus Haeres.  This Irenaeus affirmeth, that, besides the spiritual Priestly Order of all the Just, another peculiar Priesthood of the Apostles, who are in respect thereof to attend daily upon God & the Altar.  

Dialog. cum Tryph.  The fourth Witness is justinus Mart. who lived in the year 130. he affirmeth, that the sacrifice of the Eucharist is by the Institution of jesus Christ, & that it is celebrated throughout all the world by the Christians, 
Euseb. li. 4 c. 17 Hier. in cate-log.  and that by the Priests only, his books and works are reported by Eusebius and S. Hierom.  

Origen. hom 21. in Num.  The fift Witness  Origen, who lived the year 230. In his 21 homily on the book of Numeri, (the which homilies he did write before his falling into error,) doth judge, that it appertaineth only to them, that live chaste continually, to offer sacrifice,  
The sixth Witness is S. Cyprian, 
Epist. 63 ad Caecil.  who lived in the year 240. in his Epistle ad Caecilium saith thus: If jesus Christ our Saviour & God, be himself chief Priest of his Father, and the first who did offer up himself as a sacrifice to God the Father, & commanded us to do the same in commemoration of him; Truly it followeth, that the Priest, who imitates that, which Christ did do, is in the place of Christ, and doth offer up to God the Father a true, and full sacrifice, whensoever he beginneth to offer according to that manner, as was offered by jesus Christ, this S. Cyprian; for the which words the Century writers do reprove and reject him.  
The seventh Witness is S. Basil, 
Liturg. Eccles. Cappad. apud Cocc. li. de Euch.  who professed a monastical life, and lived in the year 370. He setteth down the ceremonies & form of the sacrifice of the mass, which were observed within his diocese, he being then Bishop of Caesarea in Cappadocia.  
The 8. Witness is S john chrysostom, 
Lib de Sacerd.  who lived in the year 390. in his book de Sacerdotio. speaking of the consecration of the host in the sacrifice of the mass saith thus. The words are pronounced by the Priest, and are consecrated by the grace, 
Chrys. orat. contra gentes qd. unus est Deus.  & virtue of God. The book, which he maketh of Priesthood, is a sufficient proof of his opinion, in this and other points of our Catholic Religion, in the which book he affirmeth, that in Brittany there were Altaria Christo dedicata.  
The 9 Witness is Tertullian one of the Latin Church, who lived in the year 220. whose authority is reverenced, not only by the Ancient Fathers, 
In his picture of a Purit. pa 3  but likewise by our adversary's. Ormerod a Protestant writer doth allege Tertullian his opinion of the sign of the cross Baptism against his Puritan Brethren. This Tertullian amongst the other traditions of the Catholic Church, 
Lib. de Coron. milit cap. 3.  reports of the saying of mass, or oblation at the end of the year for the Souls departed The which sentence is acknowledged by Mr. Fulk to be of Tertullian. And in his book de cultu faeminarum, 
In his confut. of purge pag. 362  he saith, that a woman should not go abroad, unless it be to visit the sick, hear the sermon, or assist in the Church at mass.  
The Ninth Witness is S. Ambrose, who lived in the year 3●0. and whom the Century-writers do reject, 
Lib 4 cap 4 col. 295  for his to much writing in favour of the sacrifice of the mass & Catholic Priesthood. Amongst other of his sayings he confessed of himself, that tumult being risen in the assembly where he was, 
Ambro. lib. 5 Epist. 3  yet he was not forgetful of his office, but did begin the mass.  
The eleventh of our Witnesses is S. Augustine Scholar to S. Ambrose, he died in the year 430. he is plentiful in this & other points of Catholic doctrine, even in the judgement of our Adversaries, 
Chemnit●us in his Exam. part. 3. pag. 3.  he named the word mass in one of his Sermons saying, let no man be absent from the mass on sunday. And again he named the word mass in another Sermon saying, these words, which shallbe read at the mass, and else where. 
August. serm. 51 de tempore. Ser. 91. de tem. Ser. 337.  Unjustly therefore do our adversary's object against us, saying that S. August. did never name the word mass. And within S. Augustine's time the 2. Council of Carthage in the 3. chap and the Milevitan Council cap. 12. doth name the word mass. And before S. Austin, S. Ambrose, who lived anno 390. in his 5. book of Epistles, Epist 33 S. Damasus Pope, who lived about the year. 384. in his book of the lives of the Popes. And S. Macharius, who lived about anno 319. in his decret. de consecrat. named the word mass. S. Fabianus Pope in one of his Decrees, who lived about the year 242. S. Sother Pope & Martyr, who lived about the year 171. in one of his Decrees which are extant Tom. Concil. S. Pius Pope Anno 147▪ in one of his Decrees. S. Higinus Pope & Martyr Anno 144. in his Decree as Ino. lib. 2. testifieth. S. Alexander Pope & Martyr Anno 121. Epist. 1 ad omnes Orthodoxos, which is to be seen in the Council of Tribury cap. 19 S. Clement third Pope after S. Peter Epist. 3. Anno 111. S. Ignatius the Apostles Scholar. Epist. ad Smyrnenses. All which holy men did name the word Mass properly, and in that same sense, that the Catholics at this day do use. Yet for all this forsooth our Adversaries would make the world believe, that the word Mass, is a word newly invented, & not found in the primitive Church. But they deal with us in this, as in many other things, which must proceed either of malice, or of gross ignorance.  
The twelfe of our Witnesses is S. Hierome, who lived in the same time that S. Austin, did. Ao. 430. He is generally holden of our Adversaries to be for the Catholic Religion in this, 
Epist. ad Heliod.  & other points: He did reverence & respect holy Priesthood very much, saying: God forbidden I should speak amiss of them, who succeeding, do consecrate with their mouth the body, 
Cyrillus Catech Cyrillus Hieros. catech. 12. Gregor N●ssen orat. in mulieren peccat. Ep ph. Haeres. 73.  & blood of jesus Christ. To these Witnesses we might add infinite more, if it were not tedious to your honours. As S. Cyrill of Alexandria contemporaneo to S. Hieron. S, Cyrillus Hierosolymitanus Anno 320. S. Gregory of Nyssen. Epiphanius, Athanasius Anno 319. Optatus Anno 350. lib. 6. adversus Haeres. Athan. quaest. 34.  
Right honourable, Reverend, Grave, and Learned, these be our Witnesses who did direct our fore said jury in their Verdict: at whom our Adversaries can take no exception justly, seeing they were men indifferent and not angry neither at our Adversaries not at us; and who be much esteemed of, by the more advised and sober Protestants, 
chemint exam. Concil. Trid. part. 1, pag. 74.  who (to use their own words) doubt not, but that the primitive Church received from the Apostles, and Apostolical men, not only the text of Scripture, but also the right and native sense thereof; And that we are greatly confirmed, 
Confessio Bohemi pag. 400  in the true & sound sense of Scripture, by testimonies of the ancient Fathers; And that they are the true and best Masters of posterity, going before & leading us the way: and as Mr. Bancroft late Bishop of Canterb, saith: 
Bancr. survey. pag. 379.  for Mr Caluin and Mr. Beza I do think of them as their writings deserve, but yet I think better of the ancient Fathers, I must confess.   

SECTION. FOUR The Confession of twelve of the learnedest of the Adversary parties.  
THIRDLY if the parties own Confession be of force (as doubtless in all reason it is no less than Convincing) your Wisdoms shall hear the gravest of your Adversaries confirm by their ouwne Confession, this point of doctrine for us.  
1. calvin our Adversary's prime man speaking of Irenaeus, Tertullian, Origen, August: and others, how highly they esteemed the Church of Rome, 
Inst lib 4 cap 2. §. 2.  in respect of the Succession of the Roman Bishops, answereth & giveth his like reason there of saying: Considering it was a matter out of all doubt, that from the beginning even until that time (viz till S. Augustine's time) nothing was changed in doctrine, the holy doctors took in argument that which was sufficient for the overthrowing of all new errors; viz, that they viz: the heretics oppugned the doctrine, which even from the very Apostles themselves had been inviolably and with one consent retained Again in his book of Institutions set forth in French he saith expressly, 
Instit in French printed at Genava anno 1561.  that it was a thing notorious & without doubt, that after the Apostles age until those times viz: (S. August his time) no change was made in doctrine, neither at Rome nor at other cities. Now seeing aluine affirmeth that without all doubt there was no change of doctrine in the Church of Rome, from the beginning (that is from the Apostles times) until S. Aug. his time, which was for 400. and odd years after Christ, it must follow in Caluins' opinion, that the doctrine we have heretofore alleged, by the testimony of our jury (viz the Counsels) and witnesses (viz the Fathers) they being all both jury and witnesses within the said first 400. and odd years; is pure doctrine, & inviolably & with one consent retained, from the very Apostles themselves.  
2. BEZA Scholar to Caluin, 
Confess. Gen ca 7. Sect. 12.  saith that Leo who was Pope Anno Domini 440. did clearly breathe forth, the arrogancy of the Antichristian Roman Sea. Now seeing S. Sixtus 3. who was predecessor to this Leo, did confirm the Canons of the general Council of Ephesus, which proveth the mass to be a Sacrifice, 
ut supra  & that unbloody which is offered daily in the Church, therefore I say it followeth, according to Beza his opinion, that this Pope Sixtus did breath forth no arroganty nor Antichristan doctrine, seeing he was before Leo, who was the Antichrist according to Bezas' saying, & consequently the mass not to be Antichristian doctrine, but Christian & true doctrine.  
3. MELANCTHON saith: 
In locis postremo editis.  Zozimus (who was Pope Anno 420) was the first Antichrist; & that since there was never any true Bishop of Rome. Now if Zozimus was the first Antichrist & false Bishop, it followeth that Innocentius (who allowed of absolution from sins by a priest, 
Innocent Epist. 1. Vecentium ca 7.  who was predecessor to Zozimus) was no Antichrist, but a good Christian and true Bishop, & did teach Christian and true doctrine, And not only he, but also all the rest of the Bishops of the Roman Sea, who were before Innocentius the first (the number of which amounted to 41.) were true Bishops & did teach true doctrine, And consequently Catholic Priesthood teached, allowed and practised by them, is true and Christian doctrine, even according to Melancthon his opinion.  

Lib. de Antichr sto contra Sand pag. 35.  4 MR. WHITAKER a learned Adversary, being urged by the Catholic writer D. Sanders, who affirmeth that the Catholic & Roman Church was not changed during the first 600. years after Christ; acknowledged the same to be true saying, during all that time the Church was pure & flourishing, and inviolably taught and defended the Faith delivered from the Apostles. Now according to this Adversaries Confession, it followeth that Catholic Priesthood, & other points of doctrine, taught by those Ancient Fathers, brought as witnesses heretofore in defence of our cause, must be pure doctrine, & inviolably delivered from the Apostles. 5. 
In his Conf. of purgat. pag. 373  MR. FVLK doth grant that the cause why Irenaeus, Cyprian. Tertull. Optatus, and Vincentius Lyrinensis, Hierom, & Augustine did name the Church of Rome, was because the Church of Rome at that time, as it was founded by the Apostles, so it continued in the doctrine of the Apostles. Now seeing those very same Fathers, are alleged by us as Witnesses, in defence of our cause, it followeth, by Mr. Fulkes own Confession; that our doctrine in this point, is the doctrine of the Apostles.  
6. MR. NAPPER (that renowned Protestant) avouched to his Majesty that Pope Silvester who lived about Anno 313. 
Upon the revelat. p. 66. 68  was the Antichrist but seeing all these Popes, who were before Pope Silvester his time (he being but the thirty fourth Pope) were all Priests and practised their Priesthood by saying of mass, &c did practise or teach no Antichristian doctrine, seeing (as Mr. Napper affirmeth) the Antichrist was not as yet come, but Christian & wholesome doctrine was taught by them, and consequently a Massing Priest, to be no new or Antichristian doctrine.  
7. MR. GIFFORD in his demonstrations that Brownists are Donatists, etc. saith: 
pag. 38.  To offer oblation for the dead, was general in the Church, long before the days of S. Austin, as appeareth in Cyprian & Tertullian. Now seeing that Cyprian & Tertullian lived within 240. years after Christ, all the which time yea even to S. Augustine's time, the Church did flourish, and did maintanie the doctrine of the Apostles heretofore confessed; It must follow that Oblation for the dead was good, and faithful doctrine, seeing it was generally holden, & maintained by the Church. 
Of the Church li. 3 c 29 pa. 138.   
8. MR. FIELD reporting the errors of Aerius the heretic saith: Aerius condemned the custom of the Church, in naming the dead at the Altar, and offering the sacrifice of the Eucharist, that is, of thanksgiving for them: he disliked of set Fasts, and would not admit any difference between a Bishop & a Presbyter, etc. he was justly condemned thus he. Now seeing that Mr. Field saith, that Aerius was justly condemned, for not allowing the mention of the dead, made at the Altar, & the offering the sacrifice of the Altar, &c it followeth, that Mr. Field allows of mention to be made for the dead at an Altar, and of a sacrifice, (albeit he call this sacrifice of the Eucharist a Thanksgiving, but I must confess most improperly,) but none of those be practised this day in the Church of England, all Altars being destroyed, & the word (Sacrifice) banished; And consequently in Mr Field his opinion, mentioning the dead at the Altar, and offering sacrifice is sound doctrine, & the contrary is error, justly condemned by the Church.  

Pag 3.  MR. GODWIN● in his Catalogue of the Bishops of England, speaking of S. Gregory the great Bishop of Rome, saith: That blessed and holy Father S. Gregory was the occasion of replanting the Christian Faith in our country: But none of our Adversaries can deny, but S. Gregory did allow of massing Priests, yea he being one himself, and likewise of every particular point of our now professed Catholic Faith, As Altars, Vestments, Images, Chalices, Crosses, candlesticks, Censers, holy vessels, holy water, the sprinkling thereof: with many other points, & Ceremonies reported by the Protestant writer D. Humphrey in jesuitismi part. 2. And therefore according to Mr. Godwine it must follow, 
Cap. 5. pag. 5.  that all these points, are points of Christian doctrine, seeing these be the points in which we Englishmen were first instructed, by S. Augustine, sent for that purpose into England, by S. Gregory the great Pope of Rome.  
MR. JEWEL, 
Hooker. l. 2. sect. 6 p. 112.  (whom Mr. Hooker in his Eccles. Policij, termeth the worthiest divine, that christendom breed for some hundred years past,) in his reply to Mr. Harding pag. 246. saith: Aswell S. Austin as also other godly Fathers, rightly yielded reverence to the Sea of Rome, etc. for the purity of Religion, which was there preserved a long time without sport: thus he. But seeing not only after, but likewise before S. Augustine's days, the Church of Rome did allow of massing Priests, & other points of our now professed Catholic Faith (as we have showed at large heretofore in our said jury: Therefore according to Mr. jewels saying, Catholic Priesthood is a pure & Christian doctrine.  
MR. RIDLEY saith in Mr Fox Acts and Monuments: 
pa. 1359.  the Patriarch of Rome (so he termeth the Pope) in the Apostles times and long after, was a great maintainer and setter forth of Christ's glory, in the which above all other countries, and regions was preached the true Gospel, the Sacraments were most duly administered, &c: After the Empors became Christians (saith he) the Gospel there flourished most: But all the Popes who were in the first, second, and third hundred years, did allow of Catholic Priesthood, Witness of this is S. Clement Pope, who was third Pope after S. Peter, and lived about the year 102 who saith, 
Ep. 3.  thus in one of his Epistles: Let no Priest say mass in his Parish, without the licence of his Bishop. And by saying of Mass, the Eucharist was given and received o● the people, as is witnessed by S. Dionyse, S. Ignatius, & S. Marcellus who lived in the second Age, as before hath been showed: After S. Clement succeeded S. Anaclete, 
Anacletus Ep. 1  in the year 03 who commanded that mass should be celebrated, only in holy places After him S, Alexander who died for the Faith in the year 131. 
Baron. in mart. 3 May.  he did confirm the Apostolic constitution, of mingling wine with water in the sacrifice of the mass. 
In decretis Sixti Papae.  After him was S. Sixtus Romanus, in the year 142. who commanded, that the sacred vessels used at mass, & at other times should not be handled, nor touched by any man, but by the who were in holy Orders. After him was S, Felesphor● who had binan anchorite in Greece, he died in the year 154. he ordained, that the mass should be celebrated in the night in Christmas even, etc. After him succeeded S. Pius an Italian, who died in the year 167. in one of his Epistles to justus Bishop of Vienna he saith: 
Tom. 1. Biblio SS. Patrun  we do celebrate the mass in the Church of Euprepia, etc. After him, (or as some say, before him) succeeded S. Anicet, who died in the year 175. he would that the Priest should bear a shaved crown; 
Anacletus Ep. ad Gallos'.  his decrees are extant Tom. 1. Concil. After him succeeded Soter, and died 179. who commanded, that none should celebrate mass without one to help him. And so successively one after another until S. Siluesters time, who was Pope in the time of Constantine the great, the first Christian Emperor, who was Christened by the said S. Silvester. These be the Bishops of Rome, (whom Mr. Ridley termeth Patriarches) who did maintain pure doctrine. All of them being before Constantine the first true Christian Emperor. And as for that he saith, that in the first Christian Emperor's times the Gospel did flourish, it is most manifest that Constantine, who was Emperor in the year of our Lord 306. did allow of Monks through out Syria, Palestina, Bythinia, etc. 
Cent. cent. 4. col 2441.  did keep in his company & court Massing Priests, with all provision to that effect, as Zozimus affirmeth; he did attribute supremacy to the Bishop of Rome, 
Zozim. hist. li. 1 cap. 8. Frig. in his palma ad Sereniss Reginan Aug.  as affirmeth Frigivellaus Gavius a Protestant Writer: with other points of our Catholic doctrine, in whose time, the Church's doctrine was one and the same as it is at this day, concerning Freewill, justification by works, Confession of sins to a Priest, Enjoined penance; Absolution of such as had confessed, given by imposition of hands; Also with affirming penance to be the second table after Shipwreck, unwritten Traditions, invocation of Saints, Purgatory, Altars consecrated, with the sign of the Cross & Chrism, the real presence, & Transubstantation, 
Cent. 4.  sacrificing for the dead, and many other points which the Centurists of Magdeburg call errors, of that time, Now seeing that Master Ridley saith, that the first Bishops of Rome, & the first Christian Emperors did set out Christ's glory, and did administer duly the Sacraments; It followeth, that in his opinion these points defended, and taught by the Church in those times, are no less now pure & true doctrine, and that the Eucharist is duly administered by massing Priests.  

Sect 6.  MR. HOOKER in his preface to his books of Eccl. Policy saith: That we are right sure of this, that nature, Scripture, & experience have all taught the world to seek for the ending of contentions, by submitting itself unto some judicial and definitive sentence, whereunto neither parties that contend, may under any pretence refuse to stand. Now seeing all General & Provincial Counsels, have given their judicial, & definitive sentence concerning this point in favour of us Catholics; And on the other side, seeing neither Mr. Hooker, nor any Protestant can allege any general Council or Provincial, or any Synodical Conventicle before this last. 100 years, to the contrary: It followeth, according to Mr. Hooker, that we should allow of the Sacrifice of the Mass, seeing Councclls in their judicial, & definitive sentences have allowed of it. And much more because he affirmeth most constantly in his books of Eccl. Pol. that the Church of Rome is to be reputed as a part, and limb of the Church, 
Lib. 5. pag. 188.  and house of God.  
But because I can not tell whether our adversaries, Will allow what their follows did write or teach in the days of Queen Elizabeth, seeing they defend, (as D. Dove a Protestant writer affirmeth perswas. pag. 31.) they may often change, and do (at least) at the change of every Prince. These be his own words, When the mass was first Put down, King Henry had his English Liturgy, that was judged absolute without exception But when Edward came to the Crown, that was condemned, and an other put in the place, which Peter Martyr, and Bucer did approve as very consonant to God's word. When Queen Elisabeth began her reign, the former was judged to be full of imperfections, and a new was divised, 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 another, which, although it was not obtained, yet we do (at the least at every change of Prince,) change our book of common prayer, we be so wanton, that we know not what we would have. Thus Doctor Dove. Therefore to give our Adversaries all advantages, you shall hear the report of those Protestant writers, who have written since the beginning of his Majesty's reign in England, and so much, and so incharitably against us Catholics, that for that cause one of their own number, (Ormer picked. Pap. in postscript.) adjudgeth many of their books to the fire, and their Authors worthy of death.  
MR. MIDLETON Papistomast. pag. 137. 138. granteth with S. Chrysost. S. Aug. S. Epiphan. That Sacrifice, and Prayer for the dead was an Apostolical Tradition.  
D SUTCLIFFE against the three Conuers. pag. 791. saith: 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 superflius, looseth not her own, nor usurpeth things belonging to others. But seeing. D. SUTCLIFFE can not deny, but the church of Rome was once Christ's true church, therefore it followeth, according to D. Sutcliffe opinion, that the church of Rome must needs have diligently, and warily kept the doctrine of such a main, and essential point of her chief function, as is the Sacrifice of the Mass, nor changing nor adding any thing superfluous thereunto.  
MR. WILLET antilog, pag 144. assureth you, that divers of the Roman Church, not only of the ignorant, but of the Learned, be saved and Saints in heaven. His words be these. It is not denied, by any Protestant, but many renowned Kings & Queens, (who 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. Willet antilog Engl. praef. to the K. The child of such Prayers, and tears, cannot possibly fall away. Now if to assist at the celebration of the Mass, is to commit idolatry, (as our adversaries would have it,) Mr. Willet could never have accounted these Kings and Queens, to be saints in heaven, whose cheiffe and daily exercise of devotion was to assist thereat.  
D. Covell writeth of the Church in these words in his def. of Mr. Hooker pag. 30 art. 4. That, which by her Ecclesiastical authority she shall probably think, and define to be true or good, most in congruity of reason over rule all other inferior judgements, whatsoever; & to them, that out of a singularity of their own, ask us, why we thus hang our judgements on the Church's sleeve, we answer with Solomon. Two are better than one, for when in matters of less moment, it was never thought safe, to neglect the judgement of many, and hassly to follow the fancy and opinion of some few. Now, but that the Church of Rome hath had the definition of general Counsels, and consent of Fathers in behalf of Catholic Priesthood and other points of Religion contradicted this day, neither D. Covel, nor any man ever doubted, & hence it is, that D Covel (ubi supra pag. 73.) concludeth thus. It is strange for any man to deny them of the Church of Rome to be of the Church.  
D. Murton part. 2. apol. pag. 340. lib. 4. cap. 18 avoucheth confidently, that a general Council is highest judge; so doth the Bishop of Winchester, (B. Bilso●● survey pag. 85.) and others; but all men know, th● Protestant's not to be able to produce any general Council consisting of mere Protestants, as th● Protestant Relator of Religion. (Relat. of Relig● cap. 47.) ingeniously confesseth, and let it suffice t● Catholics to bring the late general Council of Trent, at the which Protestants Religion was nominatim condemned as heresy by six Cardinals, four Legates, three patriarchs, two and thirty Archbishops, 228. Bishops, and 4. Abbots. And so D. Morton must acknowledge the highest judge to be for us.  
D. Dove pleading for an union betwixt Catholics and Protestants, speaking in favour of the Church of Rome, saith. No Church can be condemned, and adjudged heretical by any private censure, but it must be public by a general Council. (D. Dove persuas. pag. 14.) and pag 27. 28, he saith, that according to the Catholics definition of a Sacrament, there be as many as they teach, and this shall not breed any such jar between us, that therefore we should refuse to communicate together, and transubstantation itself shall be no bar. The Bishop of Winchester in his survey, (B. bilson's survey pag. 85.) writeth thus. The ancient consent of Godly Fathers, is with great care to be scearched, and followed of us, chiefly in the rule of faith. Now seeing the ancient Fathers make for us in this point, as hath theretofore been showed, it followeth the B. of Winchester must allow of this point in controversy, seeing it is there doctrine  
Mr. Parkes against Limbom●stix pag. 86. citeth, and approveth the Council of Lateran, as a rule of Faith, but that this Council alloweth of transubstantation, Can. 1. of Confession to a Priest, Can. 21. Celebrating of Mass, Can. 58. of Relics, can 62. may easily be seen by any man, who will but read this Council.  
D, Downam lib. 2. Antichrist. pag. 165. granteth with S. Aug. and Victor Vticensis, that, to adhere to the Church of Rome, was a mark of a true Catholic in those times. But what the Church of Rome held in those days concerning Catholic Priesthood, and other points of controversy, it may be seen by that, which hath been heretofore said.  
But not to seem tedious to your wisdoms, I will conclude this section with the report, which one of our adversaries themselues maketh of Catholics, and of their Religion, Relation of the stat. of Relig. cap 48. the Authors words be; There are among 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 heart an affections, (cap 6.) in their Sermons much matter, both of Faith and piety is eloquently delivered by men of wonderful zeal and spirit, etc. (Ibidem.) 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, & power (cap. 9) there deeds of charity are exceeding, (cap. 48.) we find amongst them excellent order of government, singular helps for increase of godliness, and devotion, for the profiting of virtue.   

SECTION V OF PRIORITY of possession.  
RIGHT wise and Learned judges, we are not ignorant, but that Priority of Possession amongst you receiveth this favour in your law, that to the party disseised of such his possession you afford special remedy by Writ of Assize, allowing him also the benefit of his continual claim, to prevent descent upon the other parties dying seized. Therefore we require your grave considerations concerning this point of Priority of Possession, how it maketh for us, and against our adversaries, even they being judges.  
The holy Fathers doubt not upon this ground of Priority of Possession to urge the Succession of the Roman Bishops, as a strong & unanswerable argument against the Heretics of those times. So Irenaeus against the Heretics of his time; you ought (saith he) to obey those, 
Irenaeus lib. 3. adu haereses. cap. 3.  who have their Succession from the Apostles, &c So Tertull. lib. de prescript. adversus haeres. let heretics set forth the beginning of their Churches, let them recount the order of their succeeding Bishops, if they can. And after setting down in rank the Bishops of Rome from S. Peter to Eleutherius, he saith: Confingant tale quid Haeretici● etc. let Heretics bring forth any such thing, 
S. Hier. vnic. Lyr.  etc. So S. Hierom in Apol. 1. adu. Ruffinum. So Vincentius Lyrinensis adu. Haereses. Commendeth the Roman Church for maintaining always, with so great force, study, and contention, (Susceptae semel Religionis integritatem) the purity of Religion, which it first received. So did S. Austin against Manichaeus; these be his words: 
August cont. Ep. Manich cap. 4. Tom. 7.  Multa sunt quae in Ecclesiae gremio me iustissime tevent, etc. I am held in the bosom of the Church by the Succession of Priests, & Bishops, that have come down even from the first Seat of S. Peter the Apostle to the present Bishop of Rome Anastasius, that holdeth the Seat at this day; thus he. 
Reyn in his confer with M. Hart. pag. 443  The which saying of S. Aug. being urged by a Catholic Writer Mr. Hart against Mr. Reynoldes; He maketh him acknowledge, that the Succession of the Roman Bishops was a proof of true Faith in the time of S. Augustine, Epiphan, Optatus, Tertullian, & Irenaeus. The like acknowledgement or answer thereto is made by many other Learned Protestants, as by Mr. Ridley in Mr Fox his Acts & Mon. pag. 1359. by Mr. jewel in his Reply to Mr. Harding. pag. 246. by Caluin in his Instit. li. 4. ca 2. Now if Possession and Succession of some hundred years were so esteemed of by those holy Fathers, yea even by our adversary's themselves, as a proof of true Faith and Apostolical doctrine; Shall not the Possession with a continual, & not interrupted Succession of 239. Bishops, during a thousand six hundred and odd years, be of great force & value? and shall not such a Priority of Possession receive favour in your law? seeing it is but the last day, and as yet within your own appointed time of Limitation, since we in this kingdom were thrust out of our former rightful, & so long continued possession, (all contrary to the Ancient laws of Nations) condemned of crime, and transgression in the matter of Religion, not so much as having our accusers before us, nor place to defend us concerning the crime.  
But our Adversaries, being not able to deny this Succession of Bishops in the Sea of Rome, for so doing it were to oppose themselves against all writers, both sacred, & profane; they Imagine a supposed change of Religion during the fore said succession.  
Pleaseth it therefore your wisdoms, we show further demonstration of her not change in this point mentioned in our application, neither in any Article of Faith, by manifest testimony of our learned adversaries. It is generally confessed by our Adversaries, that our now professed Cath. Faith concerning Cath. Priesthood, & likewise all other needful points of Faith, professed not only by the Catholics of England, but of all Nations where the Cath. Faith is professed, is one and the same, which hath been taught, & defended these last 1000 years, even since our conversion from Paganism to the Christian Faith by S. Austin the Monk, sent by Pope Gregory into England; that it was most undoubtedly our now professed Cath. Faith, it remaineth yet to this present day evident in two special respects: As first by our established continuance in our Cath. Faith without any other noted, or known beginning thereof, or of any one part thereof from this present age, up to the first time of our first conversion, for otherwise, could the English chronographers of every of those mean ages make dally mention of the other Alterations, & changes, which happened in this Kingdom either in temporal, or Church affairs? could could they recite in particular the noted heresies arising, (As the heresies of Lollards, Wicklifists, & the rest, arising in England & noted by the ancient Historiographers, & by our late Writers, Mr Stow, Holinshead, Fox, and the Century-writers in the fifth chapter of very Ctntury,) of foundations of so many Bishop's Seas, cathedral Churches, colleges, Monasteries, etc. (as are noted by Mr. Harrison in his description of England,) 
Cap. 2. pa. 140.  Together also with the alteration of our temporal laws, and so many mutations in government by Saxons, Danes, Normans; and otherwise the many battles fought, the many rebellions attempted, the succession of Kings, & times of their deaths, the creation of nobility, the onerthrow of noble families; and be withal yet wholly silent in that so great change of Religion? Mr. Godwin in his catalogue of the Bishops of England, reporting distinctly the very names, & succession in so many several Seas of our English Catholic Bishops, even from this present age up to the foresaid Augustine, once Bishop of Canterbury, reporting likewise their acts good or evil; yet makes no mention of any change or innovation brought, or assented to by any one of these many Bishops, so much as but in any one point of our now professed Catholic Faith. Whereas, (on the contrary part) we are able to show to them the beginning, & contradiction of the adverse doctrine, not only of these innovatouts here in England, as of Wicliffs & tindal, their old & new Apostles; but likewise of all heresies, Innovation, Contradiction with the time & place thereof, even since the Apostles times. Your wisdoms therefore may discern, that our now professed Cath. doctrine, thus perpetuating itself by the hand of time with a current, & not interrupted succession but continued even from the Reign of King Henry the 8. up to the first time of our said conversion, demonstrateth itself most plainly thereby, to be the same undoubted Cath. Religion, whereto we Englishmen were first converted by S. Austin.  
Secondly this point is made as yet much more certain & evident, in that sundry of our adversaries, yea the most learned amongst them as D. Humphrey, 
Humf. in jesuit. part 2. ra●. 5. p. 5  Carion. l. 4. in Cron. p. 567. Luke Osiander in his Epit. hist. Eccl. cent. 6. pag. 289. & 290. the Century-writers of Magdeburch. Cent. 6. cap. 10. col 148 & others, do describe the particulars of Religion, so then taught, & professed by S. Gregory & S. Augustine, writing and affirming the said particulars, to be Altars, Vestments, Images, Chalices, Crosses, Candlesticks, Censars, holy Vessels, holy water, the sprinkling thereof, Relics, Translation of Relics, Dedicating of Churches to the bones, & ashes of Saints, consecrating of Altars, Chalices, & Corporals, consecration of the Font of Baptism, Chrism, & Oil, Consecration of Churches with sprinkling of holy water, Celebration of Mass, the Archbishops Pallatt solemn Masse-time, Roman Mass books, a burden, (as they term it) of ceremonies, Free will, Merit, and justification by works, Penance, Satisfaction, Purgatory, the Unmarried life of Priests, public invocation of Saints, and their worship, the worshipping of Images, Exorcisms, Pardons, Vows, monachism, Transubstantation, Prayer for the dead, the Roman Bishops claim, & exercise of jurisdiction, and primacy over all Churches; and lastly even the whole Chaos of Popish superstition, (as these Protestant Writers blasphemously term it.) So fare the foresaid writers affirm these particulars to have been taught by the Church of Rome, and in the which the English men were first instructed by S. Augustine, sent by S. Gregory, 
Printed at Basil. 1558.  as Io. Bale in Act. Rom Pont. pag. 44. 45. 46. saith, that Augustine was sent from Gregory to season the English Saxons with Popish faith.  
Even here, (Right honourable & wise) might we make our stand, and so presume without all further proceeding humbly to offer up to your grave considerations; whether it were not a point of high judgement, & altogether unworthy your mature & learned judgements, to condemn, reject, and make penal, Catholic Priesthood, and that faith so long continued, not only in England by English Catholics, but likewise throughout all Christendom, whereunto we Englishmen were converted by S. Greg. one of those Fathers, by whom Mr. jewel, (a famous Protestant) in his public Sermon at Paul's Cross desired to be tried, which never the less the boldest adversary, (as I believe) dare not perform.  
Neither did our now professed Cath. Faith take its beginning in S. Gregory's time, but reached up even to the Apostles times, which appeareth also by conferring our foresaid confessed Religion, taught us by S. Greg. and S. August with that primitive Faith, whereunto the Britain's of Wales were converted in the Apostles times: For whereas our learned adversaries do affirm, that our neighbours the Britain's of Wales received the faith of Christ by the preaching of the Apostles, and held that Faith at Augustine's coming; so affirmeth Mr. Camden in his Britannia, 
Pag. 40  Mr. Harrison in his description of Britanny volum. 1. p. 23 Mr. Fulke his book against Heskin Sanders, 
Pag 561.  etc. by Godwin in his Cata. og. of Bishops pag. 1. Mr. Fox in his Acts and Mon. pag. 463. saith: The Britain's after the receiving of the Faith never forsook it, for any manner of false preaching of others, nor for torments, etc. Again Mr. Midleton in his Papisto-mastix proveth by ancient Authors, that the Gospel was taught & preached there by Simon Zelotes, joseph of Arimathaea, S. Paul the Apostle. More over, 
Beda hist 2. ca 2. Holmist vol. 1. li. 1. ca 21.  it is also recorded by the Protest. writers, that upon conference betwixt S. Augustine & the British Bishops than had at a place called in S. Bedes time, Austin-izet, of the which place maketh like mention Holinshead in his great Chronicle of the last edition. The greatest difference than stood upon between Austin and them, were expressly, and only mentioned to be certain tolerable differences: viz: Their dissent from the use of the Roman Church in their Ceremonies, or ministering of Baptism, & keeping of Easter. Beda in his history reporteth, how Austin said to the Britain's, viz: 
Li. 2. ca 2.  Si in tribus his obtemperare mihi vultis, ut Pascha suo tempore celebretis, ut ministerium baptizandi, quo Deo renascimur iuxta morem Romanae & Apostolicae Ecclesiae compleatis, ut genti Angelorum una nobiscum praedicetis verbum Domini, caetera, quae agitis quamuis moribus nostris contraria, aequanimiter cuncta tolerabimus. By which their so earnest dissenting about these only matters of smaller importance, is most plainly signified their full agreement in all other substantial, and head points of Faith; for the Britons, who contradicted Austin so earnestly in these so few, & smalller points, would never have been silent, but much the rather have withstood him in the other so many, & incomparably much greater points of Faith, had they in like sort disagreed from him therein, which thing is also as yet more certainly evident, aswell in that the Britain Bishops then confessed, that it was the right way of justice, & righteousness, which Austin taught, (as Bede doth testify; 
Bed. hist li 2. ca 2. Fulk. in his conf. of purge. pa. 335. ) As also for that Austin did, (as Mr. Fulke affirmeth) at the last obtain the aid of the British Bishops to the conversion of the Saxons; The same affirmeth Holinshead heretofore alleged. So evidently therefore doth that Faith, which S. Austin taught us, and which our adversaries acknowledge for Popish, demonstrate in general to be consonant, and agreeable with that Primitive Faith, whereunto the Britain's of Wales were, (as is confessed) converted in the Apostles times. Which point is also made evident by like further observations of so many other remote nations, converted in the Apostles times, as namely of Graecia, as appeareth by S. Paul's Epistles to sundry of that nation, as to the Corinthians, Ephesians, Thessalonians; of Armenia, by S. Bartholomew; of India by Saint Thomas; which although they be in some things departed from the faith whereunto they were first converted, yet by their remnant of Religion to this day preserved, sufficiently appeareth, which faith it was whether, Catholic or Protestante, whereto they were at first converted; witness hereof are the several public Liturgies of the Grecians, Armenians, etc. the which, travellers affirm & make so known & certain, as impudency itself may not deny it. Andrew Thevet an Author of great credit in his cosmography universal Printed in French at Paris Anno 1575. 
Tom. 1. Fol. 137.  affirmeth upon the experience of his travails, that he found at Jerusalem in the holy Passion week more than 4000 Christians of several Nations, as Abyssines, Armenians, Monovites, Georgians of Persia, Nestorians, Iacobits, Syrians, javians, Butirians, Darians, men of Quinsay most remote of all the Oriental India, etc. himself being sole among them with an Almain of the Roman Church; The which Nations, (saith he) Chantent la Messe avec pareille opinion sur le Real presence du corpse & sang de nostre Seigneur comme nous la tenons, that is: Do celebrate Mass, holding the like opinion of the Real presence of the body and blood of our Lord, as we (of the Latin Church) hold. Notwithstanding, (saith he) that they do not acknowledge either Pope or Cardinal, King or Emperor of ours, but profess themselves to have received their sacred mysteries from the Apostles. The like testimony gives the Protestante writer, 
Pag. 22  D. Philippus Nicholai in his comment. de regno Christi of these remote Nations; by which foresaid examples of so many remote Nations so fare distant each from other, converted undoubtedly in the Apostles times, and agreeing so fare with us, and against our adversaries, in so many principal points of Faith, is not obscurely signified, that our now Catholic Religion is that Primitive Faith, which the Apostles themselves first planted in all Nations.  
The Antiquity and Priority of this our Possession of our professed Catholic doctrine thus showed and handled, but in general, is also made as yet much more probable, or rather evident throughout each particular, by that which our learned adversaries themselves do acknowledge, charging the most ancient Fathers their opinions in these points, as errors. To go through every particular would be over tedious. But the Reader for better satisfaction may read the Protestants Apology, 
Tract 1. Sect. 3. Subdi. 1  where he shall find all things at large set down, & most clearly and evidently handled. Forbearing therefore all other points, we will give instance only in that point undertaken chief in this our Application, viz: of Cath. Priesthood.  
The Priesthood of our spiritual Pastors in this out Cath. Church, who as, S. Aug. saith, are now, not improperly but properly called Priests in the Church: 
De civet. Dei li. 20 cap 10.  & to whom therefore the word Presbyter and Sacerdos are indifferently referred, (as likewise S. August. there affirmeth) in respect of the Blessed Sacrament, which is by them offered to God under Christ the high Preeist, and in his steed & place. (as S. Ambrose & S. Cypr. do affirm) as the Churches external and acceptable oblation, 
Ambr. in 1. Tim. ca 4.14. S. Cypr. li. 2 Ep. 3  & acknowledged by learned Protestants to have been for such accordingly offered, not only for these thousand years last passed, but also for so many other praecedent Ages.  
For these last thousand years it is a general opinion amongst Protestants. 
Fol. 344.  Mr. Beacon in his Treatise entitled, The Relics of Rome, affirmeth saying, The Mass was fully finished by Gregory the first about Anno 600 etc. And from Charles the Great unto Charles the 5. the Mass reigned, as a most mighty Queen in all the Churches of the west part of the world. Melancth. lib. 4. 
Fol. 186.  Chronic. in Henr. 4 saith of S. Greg. that he allowed by public authority the sacrifice of Christ's Body & Blood, not only for the living, but also for the dead; Thesame is affirmed by many other Protestante writers. Before Gregory, was Pelagius, whom Masculus loc. come. de Caena Domini, pag. 336. And Mr. Simonds upon the Revel. pag. 81. (both of them being Protestante writers) do directly charge with the opinion of the Mass helping the dead. Symachus was Bishop of Rome Anno 501. of whom the Century-writers say, 
Cent. 6. ca 10. col. 664. Fol. 27.  Notas Antichristi & hic habuit, Missam enim in formam redigit. Before him was S. Leo Anno 440. of whom Mr. Bale in his Pageant of Popes saith: Leo the first allowed the sacrifice of the Mass, etc. Before Leo was the fourth and fift, Council of Carthage at which was present S. Augustine▪ the one reproved by Pelargus in his Schola fidei for allowing prayer, 
Pag. 13.  & Mass for the dead, the other by Luke Osiander cent, 4 pag. 16. for that in the 27. Canon of this fourth Council mention was made of Prayers, & oblations for the dead, Before these Counsels was S. Ambrose Anno 370. whom the Cent. writer's cent. 4. ca 4. col. 295. Do charge with not writing well the Transubstantiatione & applicatione pro mortuis. Before him was Gregory Nissen of the Greek Church Anno 340, whom Andraeas' Crastonius in his book against Bellarmine chargeth for allowing the eucharist to be likewise a sacrifice. 
Crasto. de opificio Missae. lib. 1. Sect 146.  Also S. Cyrill. of Jerusalem another Father of the Greeks' flourished Anno 320. Holpinianus chargeth him for his acknowledgement of Mass, 
Hosp. in Hist. Sacram. pag. 167.  & Prayer for the dead. Before these times lived S. Cyprian Anno 240. of whom the Cent. writers do say: cent. 3. cap. 4. col. 89. Sacerdotem vice Christi fungi in Coena Domini superstitiose asserit Cyprianus. The same affirmeth Mr. Fulk. against Sanders: pag, 100 Before him lived Tertullian Anno 220. whom Osiander cent. 3. lib. 1. cap. 5. and Mr. Fulk in his Conf. of Purg. pa, 265. do charge for allowing of Mass for the dead. Before him was Irenaeus Anno 170. whom calvin chargeth for affirming the sacrifice of Melchisedech to have been a figure of the sacrifice of the Mass. 
Cal lib. de vera Eccl. refor. Cent 2. cap. 4. col. 63.  Before him lived Ignatius, the Apostles undoubted Scholar Anno 90 whom the Cent. writers do charge for saying, that it was not lawful to offer, or to sacrifice without a Bishop. Lastly Mr. Beacon in his relics of Rome, being a great divine amongst our Adversaries, affirmeth seriously saying, 
Fol. 344.  the Mass was begotten, conceived, & borne anon after the Apostles times, if all be true that Historiographers do write. This same saith Sebastianus Francus; 
Heb Ep. de abrog stat. Eccl.  and Hospinianus in Hist. Sacram. li. 1. ca 6. pag. 20. affirmeth, that in the very Apostles times this was the opinion of many men.  
Now therefore may it vouch safe your wisdoms to consider duly this Priority of our possession, and successive continuance of this our Cath. doctrine, deduced from the Apostles times, even our Enemies being judges: And take heed of that saying of S. Aug. in no, & vet. Test. quaest. no. Heretics, (saith he) do trouble & break the order of succeeding Bishops begun by S. Petr. and brought down by offspring, one Bishop succeeding another, and so challenge unto themselves a certain order with out beginning.   

SECTION VI OF PRAESCRIPTION.  
IF Praescription itself, whereof no memory occurreth to the contrary, be a matter of any importance, with your honours, (Right grave & Learned judges) you shall then here find our now professed Catholic Religion deduced from the Apostles times, & by your learned writers confessed. Surely I persuade myself that if any one Baron, Earl, or Duke in England could show, but half of these years, we can show for the continuance and possession of any temporal state, Lordship, or land in England, he would highly esteem thereof, and thereby make a glorious defence against any wrangling companion, that should pretend the same, and deprive him thereof, if he should truly say, & prove, (as we do the cause of our Church;) neither were it credible, that the judges of his cause should give the definitive against him; But no man can prescribe any such time in temporal matters, and therefore are they well called temporal, for that they change in a little time; No Dukedom or Earldom, continuing lightly 3. or 4. generations together in any one name or family, as may be easily seen in Camden's story, where he taketh upon him to recount the Earls, & Dukes that had their states & titles over such a shire. But, as for matters of Religion, Almighty God hath given another manner of force, unto succession both of men & faith; as for example, in the law of nature he made the same to endure, by only tradition without writing for more than 2500. years under the Ancient patriarchs before, & after the Flood of Noe. And afterward again in the written law, the jews continued the possession of their religion by succession of Bishops, and Ecclesiastical Governors from Moses unto Christ above 1500. years, not withstanding of all the variety of times, & calamities. And no less from Christ to our age, hath he continued the same in a much more gracious sort, & manner, notwithstanding so many mutations, both in the Roman Empire, & all other Realms & Kingdoms, & yet ever hath succession of Pastors & union of faith remained,  
First therefore our adversaries will not stick upon the first 100 years, which reached to S. Gregory's time, but will grant unto us that the Mass, & Catholic Priesthood was a general doctrine throughout the whole world. 
Pow. Pag 105.  So Mr. powel in his considerations of the Papish reasons: I grant (saith he) that from the year of Christ 605. the professant company of popery hath been very visible, & perspicuous. 
Perk. pa. 307.  Mr. Perkins in his exposition of the creed affirmeth, that from Gregory's days to Luther's, (which was 900. years) the Popish heresy had spread itself over the whole earth. The like acknowledgement doth make Simon de Voyon, Mr. Fulk & others heretofore cited.  

Nap. pag. 68  Mr. Napper, that so greatly commended adversary, in his Treatise upon the Revel. dedicated to the K. Majesty, granted us 1260. years of prescription, saying, that betwixt the year of Christ 300. & 316. Anti-christian reign began reigning universally, & without any debatable contradiction 1260. years; & the same affirmeth Mr. Brocard upon the revelation Mr. Gifford against the Brownists pag. 38. granteth us 1300, 
Fo. 110.  & odder years saying: to offer oblation for the dead was general in the Church long before the days of S. Austin, as appeareth in S. Cyprian. & Tertull. who lived about the year 240. Hamelmannus de Traditionibus, 
Folly 741.  reacheth up to S. Denis of Areopag. who lived in the in the Apostles times, saying, that Denis did write much of Churches, of Altars, of places sanctified, of Consecrations, Monks, and sundry Ceremonies. Sebastianus Francus Epist. de abrogandis statut. Eccles. saith, that immediately after the Apostles times the Mass begun. Hospinianus in hist. Sacram. lib. 1. ca 6. affirmeth, that it was even in the Apostles times, they being yet alive. Mr. Ascham, a prime protestant in his Apol. pro caena Dom. pag. 31. acknowledged, that no beginning thereof can. be showed. Mr. Gab. powel, pag. 43. in his consideration of the Papists Supplication; being provoked; that, if our Catholic doctrine be error, then to tell us when it came in? who was the Author of it? etc. Answereth thereto acknowledging and saying. We cannot tell by whom, or at what time the Enemy did sow it, neither indeed do we know, who was the first Author of every one of your blasphemous opinions. And Mr. Whitaker in Resp. ad Camp. rat. 7. pag. 101. confesseth, that the Roman Church's change cannot easily be told.  
Now if that rule, 
Aug Ep. 118.  or proof of Apostolical doctrine of S. Aug. be true: viz. Whatsoever opinion is not known to have begun since the Apostles times, the same is not new or secondary, but received, it is original from the Apostles themselves. The which Rule saith Mr. Whitgift, (some times Archb of Canterb.) in his defence pag. 352. was of credit with the writers of our time, namely with Mr. Zuinglius, Mr. calvin, & Mr. Gualther; and surely, (saith he) I think no learned man doth descent from them: the which Rule he likewise urgeth against Mr. Cartwright his Puritan Brother, in defence of the names metropolitans, 
Cartwr. ag. whilg. pag ●03. & 352.  and Bishops, to whom Mr. Cartwr. answereth saying. I appeal to the judgement of all men, if this be not to bring in Popery again, to allow of S. Augustins' saying, etc. Further he affirmeth, that thereby a window is open to bring in all Popery. Therefore seeing, according to S. Augustins' rule, the opinion & doctrine, whose beginning is not known, & whose Antiquity cannot be found, is a proof of Apostolic Doctrine; it followeth, that the opinion, whose beginning is known, the Antiquity & Author thereof found, is a sufficient proof of false doctrine. And hence it is that S. Hierome saith: To reduce an heresy to a beginning is a confutation of it. 
Hiero. ad Clesiphont.  And seeing, that our adversaries can show no beginning or Author of the foresaid point of Catholic Priesthood, (yea not of any one necessary, and essential Article of Catholic doctrine;) & on the other part, seeing we can reduce every point of adverse doctrine to his beginning, Author, time & place from Christ to this day, according to the promise made by God himself to his Catholic Church, that Pastors, 
Eph. 4.12. Isa. 6●. 6.  & Doctors must be in the Church till the Consummation of Saints, who shallbe as watchmen all the day and all the night, for ever they shall not hold their peace, but shall always resist false opinions, & innovations with open reprehension. Consequently it followeth, this our Catholic doctrine, whereto we were so many Ages since converted, to be no new or secondary, since the Apostles times, but truly primitive, and undoubtedly Apostolic. And contrariwise, our adversary's doctrine to be new, secondary, false, and Apostaticke. And this concerning Praescription.   

SECTION VII. OF CONTINVALL CLAIM.  
IF Continual Claim be a matter amongst you, whereby Right & title are preserved: It is more than evident, that this our Catholic Church hath been ever waking, & ready, even within the year, & day so to preserve her right in this, and other points, against all Sects and heresies whatsoever, and howsoever divided otherwise among themselves, did generally conspire to oppose themselves, as against their capital enemy. This is evident to this day in Anabaptistes, Swenckfeldians, Libertines, Antrinitarians, etc. Who think the reformation of Religion to consist specially in the abnegation of our Catholic Faith, terming themselves in such respect reform Churches, and every one of them thinking themselves so much more reform than others, by how much they are further, than others, dissenting from our Catholic Religion, it needeth no better proof, then that of the Protestants & Puritans in England. We have not been wanting to this Continual Claim before Luther's time, by reason of our former confessed quiet possession even in the judgement of our very adversaries. And our need since his time hath been but in some countries, in which our Claim, hath been so daily continued, as we hold it needless to prove the same: so that our adversaries are forced to say, their Church was for many years invisible, contrary to that promise made by God himself to his Church, 
Esay 62.2.  saying: upon thy Walls o Jerusalem have I set watchmen all the day & night, for ever they shall not be silent.  

Pag. 191. 188.  Mr. Napper in his book upon the Revelation dedicated to the King's Majesty, affirmeth, that this abiding of God's Temple so long latent, and obscure is most certain: No true visible Church, nor sincere doctrine publicly opened, that any man may have access unto. Again, from the year of Christ 316. 
Pag. 161.  God hath withdrawn his Church from open assemblies into the hearts of particular godly men, where it abode invisible to these our days, the space of 1260. years, acknowledging likewise, that during the foresaid space of 1260 years, the Catholic Roman Church did possess the foresaid Continual Claim, affirming that from Constantine's time till those our days even 1260. years the Pope, & his Clergy have possessed the outward visible Church of Christians. 
Pag 43.  Mr. Gab. powel in his consideration of the Papists supplication, saith: We cannot tell by whom, or at what time the enemy did sow, etc. (meaning our Catholic doctrine.) Mr. Fulk. in his Rejoined, 
Pag. 265.  being urged with this demand, I answer (quoth he) my text saith it was a mystery not revealed, & therefore could not be at the first preached against. And Mr. D. Field of the Church answereth our demand in this manner, saying: 
Pag. 8●.  The errors of the Church of Rome were so brought in, that both they, that were the Authors of them, & others, that never fell into them were of one Communion, and therefore it is most absurd to require us to show these circumstances, viz: concerning any beginning of our Catholic doctrine since the Apostles times. But I appeal to your honours grave judgements, if the answer of this divine be not more absurd, than the demand. But such evasorie arguments as these, be all we can get of our Adversaries.  

Hier. 33.18.  The Prophet Hieremie speaking of the Pastors of God's Church, saith: that they shallbe multiplied to minister unto him, not with interrupted seasons, but continually even as the Prophet Isay saith, from month to month, 
Isa. 66.21. Dan. 2.44.  & from Sabaoth to Sabaoth: neither, (saith Daniel) shall this kingdom of the Church be given over to another people, but shall stand for ever, 
Isay. 60.  Again Isay saith in plain terms, that Kings shall minister unto the Church, & her grates shallbe continually open, neither day nor night shall they be shut, that men may bring to her the riches of the Gentiles. Hence it is, that one of your writers confesseth, 
The saying of one of their late writers.  that if our faith hath been interrupted, (quoth he) since Christ's time so much as one year, month, or day-were sufficient to prove us no part of the Church of God, so Mr. White in his book, the way to the true Church, pag. 86.  

Matth. 16.  The like promises are mentioned in the new Testament: Upon this Rock, (saith our Saviour) will I build my Church, and hell gates shall not prevail against it. Again: Lo I am with you even to the consummation of the world. And S. Paul, 
Matth. vlt.  speaking of the privileges granted to the Church, saith▪ He gave some Apostles, and some Prophets, 
Eph. 4.  and other some Evangelists, and other some Pastors and Doctors to the consummation of the Saints, unto the work of the ministry, unto the edifying of the body of Christ, until we meet all unto the unity of faith, & knowledge of the love of God into a perfect man, into the measure of the age of the fullness of Christ: That is, according to all Expositors even Protestants, 
Cal. Inst ca 8. Melan. in loc. come. Fulk. against the Rhem. Testam.  unto the world's end. But those ministerial offices of Pastors and Doctors, &c. cannot be exercised, where the Pastors know not their sheep, nor the sheep their Pastors; which could not be when the Church was invisible, & withdrawn from open assemblies to the hearts of particular godly men for the space of 1260. years, as Mr. Napper affirmeth on the revel, pag. 161. Neither can it be said, which D. Field in his foresaid Answer affirmeth, that they, who where of the true Church, and they that were not, were of one Communion: seeing that no man can be saved, that inwardly holdeth one Religion and onwardly professeth another, as our Saviour teacheth Math. 10, and the Apost. Rom. 10. For so Mr. D. Field will have men to be in the true Church, & yet not be saved. Which implieth a flat contradiction, and so he imagines absurdities in other men's sayings, but he seethe not the contradictions in his own. If S. Austin were alive, he would deal in no better terms with these our adversaries, than he did disputing against the Donatists for maintaining of a pretended invisible Church: these be his words: 
Aug. in Psa 101.  Belike (saith he) that Church, which was the Church of all Nations, is now no more, she is gone, she is lost, this say they that are not in her; o impudent speech, she is not, because you are not in her; take heed lest thou thyself be not therefore, for she shallbe, though thou be not: And then doth he bring in the Church speaking thus: How long time shall I be in this world? Tell me for their sakes that say, there hath been a Church, but now there is none, she is become Apostata, she is banished away from all nations. It was showed me. Who shown me? even the way himself. When? Lo I am with you even to the consummation of the world. Neither can it be said, that S. Austin speaketh of a Church invisible, for that never to have perished the Donatists did willingly admit, as here also he testifieth. What other argument (I pray you) did Luther use against the jews to prove, that the Messiah was come, but that these promises of the Prophets were fulfilled, not in their Synagogues, which were for so long time together scattered, these be Luther's words. Quomodo hoc quadrabit, 
Luther. lib. de judae is Tom. 7. printed at Wittemb.  legem ipsorum esse duraturam in aeternum, cum iam annis plus 1500. sacerdotium templum, cultus, omnia deleta & funditus eversa iaceant, supra modum & vehementer ridiculum est, quod nos Gentes, judaei persuadere volunt ad suam inter-mortuam absoletam legem, quae nunc per annos 1500, antiquata & abolita est, etc. Was not this pretended latency and Inuisibility cause of the revolt of sundry of the learnedest men among our adversaries? Bernardine Ochine, (whom all Italy could not match for learning, 
Cal. lib. de scanned.  as calvin saith) having entered but into examination of this foresaid scruple, began here upon to stagger, & become perplexed, saying: When I did consider how Christ by his power, wisdom, 
Bern. Ochin. in praef. suorum Dialog.  and goodness had founded & established his Church, washed it with his blood, & enriched it with his spirit; and again I had discerned, how the same was utterly over thrown, I could not but wonder, and being desirous to know the cause, I found there had been Popes, In so much as he proceeded from this conceit of the Pope's prevailing, further to teach Circumcision and polygamy; in defence of the which last point, he wrote a book in Italian. 
In hist. Georgij David is printed at Anno 1568.  David George the Hollander, considering the promises made by God himself of the continuance of his Church, & not fulfilled in the Protestants Church, became a blasphemers Apostata, affirming, our B. Saviour to be a seducer: saying; If the doctrine of Christ & his Apostles had been true & perfect, the Church, which they planted, etc. should have continued, etc. The like befell unto Sebastian Castalion a learned Caluinist, 
Castal. in the preface to his Latin Bible.  who staggering in his Religion, fell to doubtful searches of our Christian Faith. Neither is England wanting examples of diverse Professors, who have in the end denied the divinity of Christ, whereof in Q. Elizabeth's time two were burned at Norwich. 
Roger's of the Church of England pag. 9  By these examples your Wisdoms may easily perceive the inveterate, and more than Vatinian hatred, wherewith prejudice of opinion hath so strongly possessed our Adversaries against our Church & Religion, that not discerning themselves able to justify their own Church in accomplishment hitherto of those predictions, which are foretold of Christ's true Church, many and not the meanest of them: yea rather than they would yield to preserve in this common danger their Christian profession by acknowledgement of our Catholic Church, in which the said predictions are most clearly accomplished, have finally, (o tempora! o mores!) betaken themselves to most dreadful Apostasy.  
Therefore we appeal to your grave judgement and serious considerations, if this solate entry (since King Henry the 8. time only) made by our adversaries at their own hand, on this our possession, be not against all course of law, and they convict of secret and stolen Disseisnie. And thus much briefly concerning Continual Claim.   

SECTION VIII. OF THE DOUBTFULNESS of the statute law.  
MOREOVER if where the letter of your Statute law appeareth to be in some cases doubtful, you hold that sense and understanding thereof for most reasonable, which is found most agreeable with the known answerable practice of the ensuing times. Then your Wisdoms shall find the doubtful letter, (whether of scripture, or of certain obscure sayings of the Fathers) made plain on our part by the answerable practice of all succeeding times concerning this point of Catholic Priesthood, (and other points of our foresaid Catholic doctrine) by consent of Counsels, judgement of Fathers, and confession of our adversaries, as hath been most plainly heretofore throughout demonstrated. For what fairer evidences can be desired, then the consent of 18. General Counsels, viz: of Nice under Pope Silvester about the year 325. at the which were present 318. Bishop's: Of Constantinople the first under Pope Damasus in the year 384. Of Ephesus the first under Pope Celestine about the year 434. at the which were present 220 Prelates: Of Chalcedon under Pope Leo the great about the year 454. at which were present 630. Bishops. Of Constantinople in the year 553. ended under Pope Vigilio, at which were present 165. Bishop's: Of Constantinople the 3. in the year 681. under Pope Agathon; being there present. 290. Bishop's: Of Nice the 2. under Pope Adrian in the year 781. there being present 370. Bishop's: Of Constantinople the 4. in the year 819. under Pope Adrian the 2. at which were present 375. Bishop's: Of Lateran the first under Pope Calist the 2. in the year 1119. at which were present ●●00. Bishops. The 3. Council of Lateran under Alexander the 3. in the year 1180. there being present 300. Bishop's: The 4. Council of Lateran under Pope Innocent 3. in the year 1215. in which were present 1200. Bishop's: The first Council of Lions under Innocent 4, in the year 1245. at which were present 140. Bishops. The 2. Council of Lions in the year 1274. under Pope Greg. the 10. being present there 700. Bishops. The Council of Vienna under Clement the 5. in the year 1311. there being present 300. Bishop's: The Council of Florence under Eugenius the 4. in the year 1459. there being present 141. Bishops. The 5. Council of Lateran under Pope Leo the 10. in the year 1517. being present 114. Bishops. The Council of Trent in the year 1545. under Paul the 3. and continued under julius the 4. Marcellus the 2. and Paul the 4. and finished under Pius the 4. in the year 1563. These be all General and approved Counsels, one succeeding another from age to age. Neither were there wanting throughout all these Centuries of years, Fathers & Doctors, who did maintain this our Catholic doctrine. For in the 1 Century were Martial, Denis of Areopag. who were in the first hundred years after Christ: In the 2. Centurie Ignatius, Policarpus, justinus, Irenaeus: In the 3. Cent. were Clemens Alex, Cyprianus, Arnobius. In the 4. Cent. Lactantius, Victor, Afer, Hilarins, Athanasius, Cyrillus Basilius, Epiphanius, Gregorius Niss, Gregorius Nazian. Optatus, Ambros. Ruffinus. In the 5. Cent. were Chrysostomus, Hieronimus, Augustinus, Paulinus, Cassianus, Theodoretus, Chrysologus, Hilarius, Leo Magnus, Prosper, Fulgentius In the 6. Cent. were Eusebius Emiss. Cassiodorus, Climacus, Gregorius Turonensis, Euagarius, Gregorius Magnus. In the 7. Cent. Leontius, Sophronius, Isidorus Hispal. Leander, Branlius, Hildephonsus. In the 8. Cent, Venerabilis Beda, joannes Damascenus, Paulus Diaconus, Alcuinus, Vsuardus, Paulinus Aquiliensis. In the 9 Cent. Haymo, Rabanus, joannes Diaconus, Theophilactus, Anastasius, Hincmarus. In the 10. Cent. Odo cluniac. Ado Viennensis, Lintprandus, Radulphus, Rathodius, Abbas Floriacensis. In the 11. Cent, Petrus Damianus, Humbertus, Lanfrancus, Anselmus, Algerus, Oecumen. Bruno, Iuo. In the 12. Cent. cedrenus, Rupertus, Bernardus, Euthymius, Gratianus, Richardus de S. Victore. In the 13. Cent. caesarius, Alexander de Hales, Albertus, Thomas Aquinas, cantipratensis, Durandus, Scotus, Bonaventura. In the 14. Cent. Nicephorus, Paludanus, Aureolus, Occam, Lyranus. In the 15. Cent. Thomas de Kemp Laur. justinianus, Bernardinns, Bessarius, Tostanis. In the 16. Cent, joannes Eccius, Thomas Morus, Roffensis, A castro, Sanderus, Hosius, Alanus, Driedo, Baronius, Bellarminus, Suarez, Salmeron, and many others; by the testimonies of these Father's renowned for their virtue, piety, & learning throughout all the world, (even our adversaries being judges) their works bearing witness, you shall find the doubtful letter of Scripture or of certain obscure sayings of some Fathers made plain by the answerable practice of all these precedent ages, concerning this point of Cath. Priesthood, yea they being Priests themselues. Now as Tertullian lib. praescr. adu. haeres, confingant tale quid haeretici. Let heretics device such a proof.   

SECTION IX. OF HIGH COURTS of judgement.  
BESIDES all this, there are established with you for the final ending of all arising controversies & suits of law, high Courts of judgement & parliament to give definitine sentence; and the same so given, not by the law itself, but by yourselves, placed as judges to pronounce & determine, what is the law, against which sentence so once orderly given in your highest court of judgement, & perliament, no writ of error or appeal lieth, whereby to support the party so convicted in the further humour of his unsatisfied & endless contention. Therefore if high Courts & perliament be authentical, and of so much credit with you, than you shall find on our behalf so many general Counsels, judgement of Fathers, (even in the time of the primitive Church) concerning this point of Catholic Priesthood, (& other points of controversy) pronunced and determined against Novellists, and heretics of those ancient times. S. Ambrose witnesseth of the Novatians, 
Lib. 1. de Paen. cap. 2.  who denied, that Priests could remit sins; And S. Augustine of Aerius for denying the sacrifice of the Eucharist for the dead; 
Haer. 53.  For the which D. Field a Protestant divine saith, 
Field of the Chur. l. 3. c. 29. pag. 138.  that Aerius was justly condemned. All these twelve Counsels before alleged by us in setting down of our jury are most plain in this point, & need no more proof, than what hath been there said. Now if one high Court or parliament gathered of the most sufficient, and wisest men of one Kingdom be of so great force, that no place of contention, writ of error or appeal remaineth to the party once convicted, shall not a general Council gathered, not of the wisest & learnedest men of one Kingdom only, but of many Kingdoms, and assisted by the holy Ghost, (o shall it not) have no force, nor no credit for the final ending of arising controversies, & contentions in matters of Religion? but notwithstanding the sentence pronounced & arrest given, yet it shallbe lawful for every one to follow his private judgement, appealing to the written law of only Scripture; the which course your own answerable grounds, & principles do sufficiently inform you, that their endeavour herein is no other than absurd, preposterous, & infinitely contentious. Who is so blind, as seethe not this to be the very same escape, & flight of the Novellists of these our times? Thus Mr. Cartwright, (the Puritan Brother in Mr Whitgifts defence pag. 111.) avoideth the Protestants arguments. In this sort is Beza himself noted to evade, saying; 
Bancro. survey. pag. 219.  If any shall oppose against my exposition of the authority of certain of the Ancient Fathers: ad verbum Dei provoco. I do appeal to the word. Where upon Mr. Bancroff▪ sometimes Bish. of Canterb▪ inferreth, saying: How crankis Beza with the ancient Fathers? Thus the Brownistes of Amsterdam (in their Apology pag. 103.) labour to shroud themselves. Thus do the Anabaptists seek to escape. Thus also doth Socimus give the slip in defence of his error against the divinity of Christ, saying to his Protest. 
Socimus in lib. de Christi natura contra Volanun pag. 2.  adversarij Volanus: we propound to us in the question none for Master or Interpreter, but only the holy Ghost, etc. We do not think, that we are to stand to judgement of any man, though never so learned; of any Counsels, though in show never so holy and lawfully assembled; of any visible Church, though never so perfect and universal, etc. thus he.  
This kind of tergiversation under pretence of only Scripture, is, & hath been the ordinary evasion, whereby almost all Novellists of present, & former times have dally exempted themselves from all authority of contrary judgement. Hence it is, that there be so many Sects amongst the Protestants in England, & other country's. Hence it is, that many of the books of the scripture itself are rejected, even by the chiefest Protestants, as S. Paul's Epistle to the Hebrews, the Epistle of S. james, & S. jude, the 2. of S. Peter, the 2. & 3. of S. john, & the Apocalypse, by Luther, Brentius, Kemnitius, & the Magdeburgians. Hence it is, that the manifold, variable, and different translations of Scripture, the translation of the new Testament by Luther is condemned by Zuinglius, saying: ad Lutherum de Sacram. pag. 412. Thou Luther dost corrupt the word of God, 
Hospin. in hist. Sacram. Parte altera. fol 183. Beza in resp. Castal. Beza in Annot. in Matt.  etc. Luther in like manner doth reject the translations of Zuinglius. The translation set forth by Oecolampadinis, & the Divines of Basile is reproved by Beza, calling it wicked, and altogether differing from the mind of the Holy Ghost, The translation of Castalio, so much commended by Protestants, is condemned by Beza. As being sacrilegious, wicked, and ethnical. And concerning Caluines translation, the learned Protestant Writer Carolus Molinaeus in translat. Test. novi part. 12, fol. 110. saith thereof; calvin in his Harmony maketh the text of the Gospel to leap up & down, he useth violence to the letter of the Gospel, and besides this, addeth to the Text. As touching Beza his translation, the foresaid Molinaeus ibidem part. 20 30. etc. saith of him; He actually changed the text, And Castalio, that learned Caluinist saith of Beza, that to note all his errors in translation would require a great volume. All which confirmeth the King's Majesty's Grave and learned censure in thinking the Geneva translation to be worst of all. 
In the sum of the confer. before the K. Majesty, pag. 46.  And concerning the English translations; Mr. Carlisle, in his book that Christ descended not in to hell, pag. 116. saith: that they have depraved the sense, obscured the truth, & deceived the ignorant, that in many places they do detort the scriptures from the right sense, they show themselves to love darkness more than light, falsehood more than truth. The Ministers of Lincolue diocese in the abridgement of their book to his Majesty, give their like public testimony, terming the English translation, that taketh away from the text, that addeth to the text, etc. a translation which is absurd and senseless. And the Puritans in their petition to his Majesty pag. 76. do charge the translation of the Psalms to differ from the truth of the Hebrew in addition, substraction, & alteration in 200. places at the least: in so much as they do therefore profess to rest doubtful, whether a man with a safe conscience may subscribe thereunto. Not without cause did his Majesty therefore affirm in the conference before him pag. 46. that he could never yet see a Bible well translated in English. And as our learned adversaries do thus agree to disagree in their own translations mutually condemning each other, so also have they upon a second and more due consideration afforded honourable testimony even of our vulgar Latin translation had from Rome Beza annot. in 1 cap Luc. vers. 1. saith: The old Interpreter, (meaning our Latin edition) seemeth to have interpreted the holy books with marvellous sincerity and Religion. 
Conrade. praefat. in Psalt. Covelin his Answer to Burges pag. 94.  The which religious observation is acknowledged by D. Humphrey de rat. interpret. pag. 74. by Carolus Molinaeus, by Conrardus Pelicanus, by D. Covel, & other Protestants.  
Wherefore justly may we exclaim with S. Aug. cont. Donatist. cap. 24. saying: O truth more forcible to wring out confession, then is any rack or torment!  
And for so much, (most honourable Lords and grave Lawyers) as it is the course of our adversaries, under the deceitful veil of this their so naked, uncertain, and doubtful pretence of only scripture, to undertake liberty of rejecting all proofs, and arguments drawn from the authority of all general Counsels, though never so ancient, never so universal, & never so lawfully assembled; from the judgement and consent of the Fathers, though never so learned, never so holy, and neur so ancient; from the practice of the Church though never so continual never so agreeable, never so universal, and never so primitive; And so thereby in the end making themselves, & every of their followers judges both of Scriptures, and of all Interpreters, restraining all things to their conferring of places, which they can in their own private opinion, collect to be true; In so much that we may say with S. Hierome Epist. ad Paulinum: Sola Scriptura ars est, quam sibi passim omnes vendicant, hanc garrula anus, hanc delirus senex, hanc Sophista verbosus, hanc universi praesumunt, lacerant, docent antequam discant. The Scripture only is an art (or science) which every one challengeth to themselves, this the chatting old wife, this the doting oldman, this the prating Sophister, this every body presumes, rent, & teach before they learn. Again writing against the Luciferians, tom. 3. he saith: Nec sibi blandiantur, si de scripturarum capitulis videntur sibi affimare quod dicunt, cum & Diabolus de Scripturis aliqua sit locutus, & scripturae non in legendo, sed intelligendo consistant. Neither is this different from the public doctrine thus decreed in the 20. article of their Religion▪ The Church (say they) hath power to decree rites or ceremonies, & authority in controversies of Faith.  
I appeal therefore to your learned judgement, that if your temporal high Court & parliament be of such force, that men are to rest & rely on the judgement given, and sentence once pronounced, our spiritual high Courts of General, Nationall, and Provincial Counsels, unity of the Church, and consent of the Fathers, be any ways inferior to your temporal high courts, and to have no authority, no force, to give out judgement, pronounce sentence, and decide controversies, so that no writ of error or appeal lieth, whereby to support the party so convicted in the further humour of his unsatisfied & endless contention.  
And to omit much other correspondence that may be alleged, and applied even to your own principles, not to seem offensive or tedious, we will here briefly insinuate some other proofs, of no less force than the precedents.   

SECTION X. OTHER PROOFS.  
VOVCHsafe therefore, (Grave & learned) to add unto that, which hath been spoken, the answerable doctrine of these religious, & ancient jews, (who lived before Christ's coming) foretelling & writing (by special instinct) concerning our Cath. Church, and B. Sacrifice commonly termed the Mass, & that so plainly, that as Galatinus a learned catholic in his, arcanis Catholicae veritatis, lib. 2. cap. 3. affirmeth, they may be thought not so much to have foretold things to come, as to have reported Evangelicall things already done. To this end saith Rabbi Cahana: The Sacrifice, 
Rabbi Cahana ad cap. 49. Gen. Vers. 2.  which shallbe offered of wine, shall not only be changed into the substance of the blood of the Messiah, but also into the substance of his body. The Sacrifice, which shallbe of bread, notwithstanding that it be white as milk, shallbe converted into the substance of the body of the Messiah. 
Rabbi judas,  In like manner Rabbi judas in 23. Exod. saith: The bread shallbe changed, when it shallbe sacrificed, from the substance of bread in to the substance of the body of the Messiah, who shall descend from heaven, & he himself shallbe the sacrifice. Rabbi Simeon, 
Rabbi Simeon.  saith: in libro de revelatione secretorum: The Sacrifice, which after the Messiah his coming, Priests shall make, etc. they shall make it of bread & wine, etc. and that sacrifice, which shallbe celebrated upon every altar, shallbe turned into the body of the Messiah. Rabbi Barachias in Ecclesiast. 
Rabbi Barach.  teacheth, that at the coming of the Messiah food shall come from heaven little a like cake; This same is affirmed by Rabbi jonathas lib. collect. in Psal. 72. 
Rabbi jonathas. Rabbi Moses.  and Rabbi Hardarsan in Psal. 136. & also by others alleged by Petrus Galatinus de arcanis Catholicae veritatis. These Rabbins affirm likewise, that Melchisedeches offering of bread & wine in sacrifice, was a prefiguration of that Sacrifice, which was to be offered after the Messiah his coming. So Rabbi Samuel in Bereschith in cap. 14. 
Rabbi Samuel.  Genes. averreth, saying: Mechisedech set forth the acts of Priesthood, for he sacrificed bread & wine to the Holy God. 
Rabbi Phinees  Rabbi Phinees ibidem, saith: In the time of the Messiah all sacrifice shall cease, but the sacrifice of bread and wine shall not cease, etc. As it is said Psal. 110. Thou art a Priest for ever according to the Order of Melchisedech. Thesame affirmeth Rabbi Moses Hardarsan, ibid. in cap. 14. Genes This point is so evident in the old jewish Rabbins, that Theodorus Bibliander, (a Protestant of great fame) lib. 2. de SS. Trinit. pag. 89. doubted not accordingly to confess the same; In so much also as the ancient Fathers of the primitive Church are likewise by our learned adversaries, (as Mr. Fulk against Heskins pag. 99 Andrea's Crastonius, de opific. Missae, lib. 1. pag. 28. sect. 66. confessed to have believed accordingly the foresaid sacrifice of Melchisedech.  
Neither are the Prophets wanting in this point foretelling a Priesthood and sacrifice; and the same, not the offering upon the Cross, which is now an act of Sacrifice transitory & past, but to continue for ever; and not in bloody manner, but according to the order of Melchisedech. 
Psal. 10. Malach. ca 1.10.  So the Prophet Malachy fore showing the rejecting of the Legal Priesthood & sacrifice, foretelleth of the now Sacrifice of the Christian Gentiles to succeed, which he termeth a clean Oblation; which is the Sacrifice of the Mass. The Prophet Daniel fore showing likewise the end of the world & Antichrists coming, 
Dan. ca 12.11.  foretelleth in like manner that as then the daily Sacrifice shallbe taken away; which one Sacrifice cannot be understood of the many spiritual sacrifices of prayer & thanksgiving; for that Antichrists persecution shall rather increase, then take these away. Neither can Malachies prediction of that one Oblation be taken to signify those said spiritual sacrifices, because that they are many, and but improperly called Sacrifices, or were not new or peculiar only to the Gentills, but were also belonging to those of the old Testament, no less than now are to us, Adoration, invocation, Psalms, Festival days, fasting, alms deeds, & the like. The Prophet Isay foretelling the Ecclesiastical Ministers of the new Testament termeth them Priests, which hath relation to a sacrifice.  
More over the words of the Evangelist Matth. 26.28. Mar 14.24. Luk 22.19.20. And of S. Paul. 1. Cor. 11.24. are literally answerable hereunto, saying: not that, which (shallbe) given or offered; but, which (is) given: and not (to you,) but (for you;) the Greek being the present tense in all the Evangelists, and in S. Paul's epist. speaking of the body, and in S. Luke also in the Latin; & our adversaries themselues so put it in their translations. 
Heb. 13.10.  The Apostle to his effect called our table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Altar for sacrifice. 
Ignat.  A word used by S. Ignatius, the Apostles undoubted Scholar in his Epist. ad Philadelp. by Nazianzenus, 
Nazian.  in oratione pro Gorgonia. By chrysostom, 
Chryso.  in demonstrat. quod Christus sit Deus, & by S. Austin Epist. 86. 
Aug.  and that in a very proper sense to sacrifice Christ's body upon, and so called of them in respect of the said body sacrificed.  
Fourtly this is evident by the institution of the eucharist itself: for Christ commanded his Apostles, & in them there Successors, to do the same which he did: But he did truly sacrifice, as performing the office of a Priest according to the order of Melchised. King of Salem, who offered up bread and wine: Therefore necessary it was, that Christ should institute an unbloody sacrifice under the forms of bread & wine, and that to continue in his Church until the world's end, because he otherwise could not be truly said to be a Priest for ever; for Priest, & Sacrifice cannot be asunder: Neither is he Priest, that hath no Sacrifice to offer up as S. Paul saith: 
Heb. 5.8  and seeing the sacrifice of the Cross was to be performed as once, and cannot be again repeated, it must follow consequently, that there is in the Church some other sacrifice, which Christ the high Priest may be said to offer by his Ministers for ever; which can be no other than the Sacrifice of the Mass, once offered up by himself instituting the eucharist, and now by his Ministers.  
Fiftly seeing the figures of the old testament, as the Paschall Lamb, the blood of the Testament, & generally all the sacrifice of the old law, were, (according to the uniform doctrine of all the ancient Fathers) signs and figures of the eucharist: But they were truly Sacrifices: therefore the eucharist no less: otherwise it should follow the figures to have been more perfect, than the things figured.  
Sixtly, 
Act. 4.  If Miracles in all ages have been of great force to confirm true doctrine, (as we may see in our Saviour & in his Apostles▪) so that S. Aug. 
Aug. cont. ep. Manich. cap. 4 & lib. 8. de Civit. Dei.  placeth the same among these things, which most justly held him in the Church's bosom: Then, who will but read the Fathers, shall find them plentiful even in Miracles wrought in confirmation of the Sacrifice of the Mass. S. Austin reporteth of his own time and country; 
Aug. de Cant. Dei lib. 22. cap. 8.  how that one Hesperius having his house infested with wicked Spirits, to the affliction of his beasts, & servants, desired, (saith S. Austin) in my absence certain of our Priests, that some would go thither, etc. one went, and offered there, (saith he) the Sacrificie of the body of Christ, praying what he might, that the vexation the might cease; & God being thereupon merciful, it ceased. 
Chrys. Greg.  In like manner S. chrysostom lib. 6. Sacerd. S. Gregorij lib. 4. Mor. and S. Bede hist. lib. 4. cap. 22. do report sundry miracles to this same effect.  
Seavently reason, & nature do confirm this; For Religion & Sacrifice are so conjoined together, that the one cannot be without the other; for never was there yet any nation in the world, that had not some kind of Religion and worhipping, and that did not think Sacrifice necessary to the worship of God, seeing Sacrifice is the highest external worship, that can be exhibited by man to God, for, things are more excellent than words, specially whose substance is consumed upon God's honour. But certainly the universal consent of all nations proceedeth from the instinct of nature.  
Lastly, the more sober and learned sort of our adversaries do afford to us Catholics the hopeful promises of salvation, affirming this to be the judgement of all learned Protestants: as D. Some affirmeth in his defence against Penry the Puritan, pag. 176. 
D. Som. Covell.  This same averreth Mr. Covell in his defence of Mr. Hooker pag 68 accusing his brethren that affirm the contrary, 
Cassander.  of ignorant zeal. Georg. Cassander lib. de officio pij viri, pag. 14. saith: The Church of Rome is to be reverenced, as being the true Church and temple of God. 
Hooker.  Mr. Hooker lib. 5. pag. 188. saith in his Eccl. Policij: that the Church of Rome is to be reputed a part of the house of God, a limb of the visible Church of Christ, etc. So saith Mr. Bunney in his Treatise tending to pacification, sect. 8. pag 109. 
Bunney. Baro. Morton  So Mr. Baro in one of his sermons; serm. 3. So Mr. Morton in his Treatise of the kingdom of Israel, & of the Church, pag. 94. So Mr. Field in his Treatise of the Church lib. 3. cap. 46. And Mr. Covell in his treatise published by authority, & dedicated to the Lo. Arch. of Canterbury, defended this opinion at large, and concludeth saying: We affirm them of the Church of Rome to be parts of the Church of Christ, and that those, that live and die in that Church may not withstanding be saved.   

SECTION XI. A DISCOVERY OF CONTRARY doctrine.  
THIS then (Right honourable, Reverend, Grave, and learned) being our confessed Religion & Catholic doctrine, & thus made so evident by so many convincing arguments, & irrefragable proofs: I am now likewise most humbly to entreat you, not to seem offensive or tedious, if also I make bold to put your Wisdoms in remembrance, by what instinct this so generally confirmed, received, & continued doctrine of the Mass itself, (become as now to you so odious, & to us by your laws so penal) hath been now of late so impugned & traduced. The principal man & most notorious was an Apostata Monk Martin Luther, 
Luther. Whitak. in resp. ad rat. Campi. jewel in his def. pag. 426. Alberus contra Carolstadianos. powel in his considerations. Luther tom. 7. Wittemb. an. 1558. lib. de Missa privata fol. 443  whom Protestants reverence and name their Father, and a most excellent man, sent of God to lighten the whole world, and whom the Lutherans gloriously vaunt to have been the first, that impugned the Mass. Mr. powel a Protestant writer termeth him, holy S. Luther. But by what instinction or genius, from what ground work, (I pray you) it was, which so directed Luther to impugn the Mass: not by any other, but by the suggestion and persuasion of Satan, (with whose affrighting and apparitions he had been infested from his youth:) For it chanced, that upon a certain time, (as himself reporteth the matter) he was suddenly awaked about midnight, than (saith he) Satan began this disputation with me, saying: Harken right learned Doctor Luther, thou hast celebrated private Mass the space of 15. years etc. And so the Devil with arguments, (which Luther himself there at large setteth down) endeavouring to dissuade Luther, any more to say Mass: but as yet Luther standing in defence thereof, justifying to the Devil his saying of Mass. 
Tom. 7. Wittemb. of anno 1558 fol. 229.  But (saith Luther) Satan replied more vehemently, etc. Thereupon in the end Luther yieldeth, and embraceth the doctrine so delivered by Satan, & there upon now altogether abandoneth the Mass. This is confessedly defended even by Luther's dearest Scholars, as Hospinianus in histor. Sacram▪ fol. 131. part. altera: 
Hospin. Io. Regius.  joannes Regius considerate. censurae, pag. 123. Neither was this conference between the Devil & Luther spiritual only, or a dream; but as Balduinus, 
Balduinus.  (a follower of Luther lib. de disput. Luther cap. 4. pag. 83.) saith: a real truth written by Luther (saith he) not hyperbolically, but seriously, and according to the truth of the history. And if we look to Luther's life after his Apostasy, we shall find it answerable to his doctrine, both tending to liberty; it needeth not any other testimony, then that, which the Protestants themselves acknowledge: For (say they) Luther became so arrogant, 
joac. Camar. de con●ugio Lutheri. Conrade. Regius de caena Dom.  insolent, and possessed with the sin of Pride, that God therefore did withdraw his true spirit from him. This we may manifestly gather out of his own writings, Tom. 2, Germ. Fol. 9 & praefat. lib. de abrog. Miss. where he acknowledged his conscience accusing him, & condemning him of singularity against the whole Christian world, all times, places, persons, and authorities; These be his own words: how often hath my heart panted & reprehended me objecting against me! what? art thou only wise? can it be credible, that all others do err, & have erred so long time? have all generations so often ever been deceived? What if thou dost err, & bring so many into error, that shallbe damned for ever? art thou only he, which hath the true pure word of God? Hath no man in the world the same but thou? that, which the Church of Christ hath hitherto defined, and so many years observed as good, dost thou overthrew it, as though it were evil, & so dost dissipate by thy doctrine both Ecclesiastical, & civil common weals? Thus his conscience, so long as he had any, condemned him, thus he repent his disobedience, and said, (in praef. in tom. 1. Germ. jentacul.) that he hoped the books which he had written, would be burnt & infect no more; but when the bridle of Obedience was altogether broken, his conscience extinguished, and the plumes of pride, & sensuality had mounted so high, and carried him so fare, he behaved himself in his apostasy, 
Suet.  as by the testimony of Suetonius (in vita jul. Caes.) julius Caesar did in his temporal Rebellion against the Roman state; who in the beginning doubted, whether he should go forward, or no; 
Luther in colloq. Mensal. fol. 241. Tom 5. Germ. 121. Osiand. cent. 13. lib. 1. cap. 4. pag. 329 The cent. writers▪ cent. 13. cap. 5. Fulk. in his retentive. pag 124. Melanct. loc. con. de potest. Ecclesiast. Whitak. cap. 18. Osiand. Epist. cent. 16. pag. 86. Conrade. in Theol Caluinist in proaem.  but when he had cast of shame, he broke out into this speech jacta est alea: my chance is thrown. So Luther when shipwreck was made of shamefastness, uttered his unreasonable resolution of obstinate persisting in these terms: Because, (saith he) I have entered into this cause, now I must look unto it, & of necessity say, it is just: If you ask a reason, Doctor Martin Luther will have it so: sic volo, sic iubeo, sit pro ratione voluntas. And thus much briefly of Satan's labouring by the ministry of Luther to impugn the Mass, and never known to have been in any age before impugned, otherwise then by the Albigenses, Apostolici, Almericus, Wickliffs, and such other, as in regard of their other opinions, were confessedly even in the judgement of our very adversaries all of them noted, & known heretics: whose opinions in this, & other particulars were private, & by the said parties afterwards recanted & called back, or else died with them. And as for Carolostadius, & Zuinglius, contemporanean to Luther, (whom Protestants name brethren) their proceed to impugn the Mass, was not different from that of Luther's, viz: by illusions of Satan, as Protestants themselves do with dislike report of them Luther in loc come class. 5 pag 47. speaking of Carolostadius, calleth him a man given over into a reprobate sense; and of Zuinglius he saith, he condemned & avoided him with all his hart, as despairing of his salvation, as Hospinianus witnesseth in histor. Sacram. part. 
Whitak. contra camp. rat. 8.  alt. pag. 187. And the same they think of Luther. So well agree the Fathers, & the Brethren as Protestants call them.   

SECTION XII. THE CONCLUSION.  
PARDON me therefore, (Right honourable, Reverend, & learned) if I be so bold now to appeal to your Wisdom's grave and mature judgement: 
 sup.  whether Luther's doctrine concerning the Mass, which had its growth in this age by apparitions from the Devil, (as himself & his dearest Scholars do accordingly confess) be of greater credit & authority, than that doctrine & Religion, whose undoubted proofs are answerable & correspondent to the like received principles & grounds of your own laws: then that Religion, which remaineth in itself beautified with manifold & confessed ornaments from ancient and memorable testimonies of your own nation, of all Christian nations, & of all precedent times: then that Religion, whereto the English nation was in the Apostles time's confessedly first converted: Then that Religion, which hath founded your ancient municipal laws and courts of judgement, erected your Churches, Bishops-seas, Religious houses, Colleges, Universities, and many other known monuments of piety: Then that Religion, to which so many Kings & Kingdoms of Gentiles have been converted according to the sundry plain predictions of the Prophets, had in that behalf of Christ's true Church, which said predictions otherwise then in, & by this Religion are yet hitherto confessedly left unperformed. Then that Religion, whose Priesthood and sacrifice was foretold by the Prophets, and acknowledged by the Apostles. Then that Religion, which is answerable to the doctrine of those Religious jews, who lived before Christ: Then that Religion, which even then long since was universally professed in the Christian world: Then that Religion, in which was then also confirmed to us from heaven with testimony of undoubted miracles: Then that Religion & Faith, approved of by the consent of so many General, Nationall, and Provincial Counsels, by the judgement of so many holy, learned, & ancient Father's practice of all times, and ages, and even by the confession of our adversaries: Then that Religion, against which all Sects & heresies whatsoever, (howsoever divided otherwise amongst themselves) do yet generally conspire: Then that Religion, to which our adversaries afford to the members & Professors, thereof the hopeful promises of salvation: Then that Religion, which only is ratified by all authority, all Scriptures, Traditions, Prophets, & Sibyl's Rabbins before Christ, by the Apostles, Evangelists, all holy & learned Fathers, Historians, Antiquaries, and Monuments, all Sinods, Counsels, laws, Parliaments, Canons, & decrees of Popes, Emperors, Kings, & Rulers; all Martyrs, Confessors, and holy Witnesses; by all Friends & Enemies, even Mahometans, jews, Pagans, infidels, all former Heretics, Schismatics, and these Protestants themselves, when they were most probable to speak truth; and all Testimonies that can be devised, not only in this world, but of God, of Angels, and glorified souls, whose evidence cannot be untrue; of devils and damned souls in hell condemned for their contempt, or negligence thereof; of souls in Purgatory, and whatsoever can be cited for witness in such cases, as is most evident in this brief treatise.  
In respect whereof, your known Wisdoms in other matters, cannot be wanting, or transported herein with general prejudice of our cause; but observing your own principles, and abandoning all prejudice of opinion, try the spirits if they be of God, and prove all things, holding that which is good, as S. john saith in his 4. Chapt.  
To the reading therefore & careful examination of this our Application do we humbly request you, and that by the tender care had of your country, by the dear respect of your salvation, by your Christian zeal unto true Religion, & by whatsoever else is sacred and holy,  
Your poor Countryman. M.E.   

A TABLE OF THE SEVERAL points handled in this treatise, divided in to 12 Sections as followeth.  

The first Section. THe law terms, in general perused in this Applicacation. pag. 1.  
Sect. 2. A verdict consisting of twelve general Counsels, all of them being within the first 400. & odd years after our Saviour Christ. pag. 5.  
Sect. 3. The testimony of twelve lawful & credible witnesses. pag. 14.  
Sect. 4. The Confession of twelve of the leardenest of the adversary party. pag. 25.  
Sect. 5. Of Priority of Possession. pag. 41.  
Sect. 6. Of Prescription. pag. 56.  
Sect. 7. Of Continual Claim. pag. 61.  
Sect. 8. Of the doubtfulness of the statute law. pag. 69.  
Sect. 9 Of high courts of judgement. pag. 73.  
Sect. 10. Other Proofs. pag 80.  
Sect. 11. A discovery of the contrary doctrine. pag. 87.  
Sect. 12.  
The Conclusion. pag. 92.   
FINIS.