Church is still the true Church of Christ it contayneth and continueth all thinges necessary to saluation they which liue and die therein may be saued and being the true Church by the z Articul 19. 1562. Couell defen of Hooker pag. 67. ninetenth Article of Protestant religion it must needes be as before is cited a congregation of faithfull men in the which the pure word of God is preached and the Sacraments be duly ministred according to Christes ordinance in all those thinges that of necessity are requisite to the same Then seing according to his Majesties sentence a King-speach in Parliam I acknowledge the Roman Church to be our mother Church And in the publike conference his regall resolution being this b Conference at Hampton pag. 75. That no Church ought further to seperate it selfe from the Church of Rome either in doctrine or ceremony then shee hath departed from her selfe when shee was in her flourishing and best estate and from Christ her Lord and head vvhich by the testimonies before is nothing at al in any necessary question but stil it joyneth vs to Christ both by doctrine and Sacraments in this life and with glory in heauen therefore we may not forsake it in earth Chapter 3. Wherein these Protestants teach the necessity of one supreame spirituall head and commander in the Church of Christ howe S. Peter was this chiefe among the Apostles and after him his successors the Popes of Rome IF vve examine a little further the testimonies of these men whereas some vnchristian sermons and bookes haue heretofore tearmed the Bishop of Rome to be the great Antichrist and seducer of the vvorld vve shall nowe receiue a better doctrine and more religious answere That there euer was and must be one chiefe and supreame spirituall head and commander of the Church of Christ in earth That in the time of the Apostles and among them it vvas S. Peter the first Bishop of Rome And after him the Bishops and Popes of that same Apostolike See therein succeeding in that supreame binding and commanding authority D. Field citeth and approueth this a Field pag. 138. as a generall and infallible rule Ecclesiae salus in summi Sacerdotis dignitate pendet c. The health of the Church dependeth on the dignity of the high Priest whose eminent authority if it be denyed then will be so many Schismes in the Church as there be Priests then of necessity one chief supreame high Priest must be assigned in his judgement And D. Couell entreating of this spirituall and highest Monarchicall regiment and necessity thereof writeth thus b Couell against the plea of the Innocent pag. 106. We easily see that equality doth breede factions and therefore wisemen to suppresse the seedes of dissentions haue made one aboue the rest And that no man should esteeme this as an humane ordinance either prouided by Councels as some Protestants vvould perswade or giuen or graunted by Phocas the Emperor about the yeare of our Lord 607. for Boniface then Pope his successors to vse D. Downames wordes c Downame lib. 1. pag. 4. to be head of the Catholike or vniuersall Church This Protestant authour both testifieth and proueth it to be the institution of Christ himselfe and first among his Apostles of whome he speaketh thus d Couell supr pag. 106. Because in the execution of holy thinges where the persons put in trust are but men discord and disorder vsually doe breake in the wisdome of God thought it necessary that amongst them who for their ministery were equall an inequality for order and superiority to command should be graunted that by this meanes order and vnion should both be preserued in Christes Church Which if it concerne all persons and ages in the Church of Christ as surely it doth the gouernement must not cease with the Apostles And againe hee proueth this spirituall supreamacy to bee perpetuall because novve there is more neede in these times of sinne and dissentions And yet saith he e Couell supr pag. 107. It was the principall meanes to preuent Schismes and dissentions in the primatiue Church when the graces of God were farre more aboundant and eminent then nowe they are nay if the twelue were not like to agree except there had beene one chiefe amongst them for saith Saint Hierome amongst the twelue one was therefore chosen that a chiefe being appointed occasion of dissention might be preuented c. And he disputeth thus against the Puritans f Supr pag. 107. Howe can they thinke that equality would keepe all the Pastors of the world in vnity And adjudgeth this supreame spirituall power so necessary in the Church of God that he addeth Seing that all men may easily erre and that no errours are so dangerous as those which concerne religion the Church should be in a farre worse case then the meanest common-wealth nay almost then a denne of Theeues if it were destitute of meanes either to conuince heresies or to suppresse them Novve it is no great labour to define vvho vvas this chiefe and commander among the Apostles and vvho after that time vvas novve is and must continue Among the twelue Apostles I doe not remember that any Protestant preferreth any other before Saint Peter then Saint Hierome and D. Couell assuring vs that among them one was chiefe vve may conclude it of Saint Peter And this the rather because D. Sutcliffe vvriteth thus g Sutcl subuers pag. 40. Tertullian giueth the keyes only to Peter saying that the Church is built vpon him And thus D. Sutcliffe testifieth for himselfe h Supr pag. 3. Peter preached in no place but he there ordayned Bishoppes and teachers and founded Churches vvhich in his booke against D. Kellison he i Sutcliffe against Kellison pag. 105. maketh an argument of supreamacy D. Field telleth vs from Scripture k Field p. 196 That Christ promised to build his Church vpon Saint Peter Then no Christian vvill doubt except hee vvill doubt of Christes truth and promises but it vvas so performed Concerning the supreamacie of the Church of Rome his Majesty before acknowledgeth it to be our mother Church and it was a rule Kings speach confer sup to all both in doctrine and ceremonies when it was in her flourishing and best estate D. Couell writeth thus l Couell def of Hooker The Church of Rome was the chiefe and only Church M. Ormerod m Ormer pict pap pag. 184. calleth it the eye of the West in vvhich diuision England is and the anker of piety M. Downame graunteth n Downame l. 2. Antich pag. 105. it was a note of a good Christian to cleane vnto the Roman Apostolicall Church And thus both they D. Sutcliffe o Sutcl epist dedicat of subuers and pag. 89. D. Field p Field of the Church c. and the rest doe ordinarily yeeld that it continued vntill the yeare of Christ six hundred and
and D. Field e Field supr acknowledge Heluidius was condemned of heresie and justly for denyall thereof which could not be except to denie the doctrine of true Traditions were to denie the word of God in their judgements Nowe let vs see vvhat Traditions we shall haue approued by Protestants The same Authour maketh this discourse and diuision following f Field lib. ◠cap. 19. First we receiue the number and names of the Authours of bookes diuine and Canonicall as deliuered by Tradition This Tradition we admit the number authours and integrity of the partes of these bookes we receiue as deliuered by Tradition The second kinde of Tradition which we admit is that summary comprehension of the chiefe heades of Christian doctrine contayned in the Creede of the Apostles which was deliuered to the Church as a rule of faith The third is that forme of Christian doctrine and explication of the seuerall partes thereof which the first Christians receiuing of the same Apostles that deliuered to them the Scriptures commended to posterities This may rightly be tearmed a Tradition for that we neede a playne and distinct explication of many thinges which are some-what obscurely contayned in the Scriptures g Field p. 239 The fourth kinde of Tradition is the continued practise of such thinges as neither are contayned in the Scripture expressely nor the example of such practise expressely there deliuered though the groundes reasons and causes of the necessity of such practise he there contayned h p. 239 supr The fift kinde of Traditions comprehendeth such obseruations as in particuler are not commanded in Scripture nor the necessity of them from thence concluded c. Lastly comming to Traditions touching conuersation and manners he preuenteth confuteth the vsuall objections of Protestants about this doctrine in these wordes i Field pag. 241. 242. That the Apostles deliuered many thinges of this nature to the Churches some by way of precept some by way of counsaile and aduise only some to particuler Churches and some to all some to continue but for a time and some to continue for euer we make no doubt And exemplifying that the Lordes day or Sonday is of this kinde he addeth k Field supr pag. 242. And sundry other thinges there are which doubtlesse the Apostles deliuered by Tradition but they are confounded with Ecclesiasticall Traditions as Waldensis aptly noteth that we might the more reuerence the constitutions of the Church and are dispensable by the guides of the Church Hitherto be the wordes of D. Field Then to make ashort reflexion vpon this his doctrine By his first rule of Traditions he must needes graunt vnto vs which I haue proued before at large that althose bookes which the Roman church approueth for Scripture together with the speciall doctrines of prayer for the dead to Angels c. are Traditions For not only D. Field and his rules doe so assure vs but D. Couell l Couell against Burges pag. 87. from the primatiue Church hath told vs that all which we receiue were the treasure of the holy Ghost and diuine instrument which the Apostles deliuered to the Churches Secondly we must of necessity resort to the Roman Church to knowe and learne the forme of Christian doctrine and explication of the seuerall parts thereof and the obscurities of Scriptures For he saith that the Apostles deliuered this as a Tradition to posterities And no posterity of Protestants can be of this posterity because both their priorities posterities denie Traditions Thirdly D. Field must needes seeke for or allowe of many Traditions which he remembreth not and in all equall judgement as many Articles of Catholike religion as we claime by Tradition for in his fourth fift and sixt member of Traditions he euer speaketh m Field pag. 241. 242. of them in the plurall number as thinges obseruations of this sort sundry other and the like And yet he only recounteth baptisme of Infants in the fourth n page 239. The obseruation of Lent in the fift o page 239. and Sonday or the Lordes day in the last If he will say they are confounded with Ecclesiasticall Traditions as he did that men might more reuerence the constitutions of the Church Let them at the last recant their contempt and dislike against them And this the rather because the rules vvhich he assigneth to knowe true Traditions being p Field p. 242 the authority and custome of the Church consent of Fathers or testimony of an Apostlike Church neither doe nor possibly can tell of any Traditions to aduantage Protestants which denie all Traditions So that of necessity both the Traditions and rules to knowe them doe and must belong to the Church Apostolike of Rome being in this question a rule of it selfe as he hath declared Then by the doctrine of D. Field and the Protestants before and nowe to be cited Catholikes may lawfully say with the ancient Fathers with D. Couell q Cou. against Burges pag. 139. 124. 125 and other Protestants That the signe of the Crosse is an Apostolicall constitution and Tradition With D. Couel r pa. 122. sup againe and the ancient Fathers from them that the mixture of water with wine in the Eucharist is an Apostolical Tradition With the Pastors of the Apostolike Churches three hundred Fathers and consent and custome of the Church D. Fields rules for true Traditions in the second Nicen Councell ſ Conc. Nic. 2. That reuerence of Images is an Apostolicall Tradition With S. Chrisostome S. Augustine and S. Epiphanius by D. Fields rules and M. Middletons t Middleton Papistomast pag. 137. 138 47. 45. graunt That sacrifice and prayer for the dead was an Apostolicall Tradition With the ancient Fathers so receiuing from those vvhich vvent before them by graunt also of M. Middleton u pa. 134. sup That vowes of chastity and single life in Priestes is to be obserued by Tradition With the ancient Fathers that Reliques to be reuerenced is a Tradition when M. Willet x Willet Antilog pag. 13. telleth vs that Vigilantius was condemned of heresie for denying it With his Majesty y Conference pag. 13. and the conference with the consent of Fathers Apostolike Churches c. That the particuler and personal absolution from sinne after confession is Apostolicall and a very Godly ordinance With the Protestant z Conference supr pag. 18. Bishop of Winchester antiquity so consenting That baptisme to be ministred by priuate persons in time of necessity is an holy Tradition With his Majesty and the said conference a Conference pag. 35. 36. that Bishops he diuinae ordinationis With the same Protestant conference b Conference pag. 10. 11. and antiquity not only that Confirmation is an Apostolicall Tradition But because it is so joyned by them with Baptisme and hath both a visible signe and grace by the Communion booke c Cōm booke tit Confirmation reuiued that it
the consent thereof no Councell could be called none confirmed as Pope Damasus r Damas epist ad Illiric hist tripart lib. 5. c. 28. vel 29. Theodor. hist Socrat. hist l. 2. c. 17. Sozō the ancient Fathers and Hystorians witnesse And the Bishoppe of Winchester graunteth these propositions ſ True differēce p. 66. 67 edit an 1586 The Canon of the primatiue Church made euery thing voide that was done without the Bishop of Rome And againe The Canon of the primatiue Church forbad any Councell to be called without his consent t Middleton papistom pag. 39. M. Middleton telleth vs that the first Nicen Councell did approue the dignity of Rome at the least ouer the West prouinces by old custome And if vve should enter into particulers First B. Bilson will tell vs that the Councell of Constance u p. 119 120. vvhere the Protestant doctrine was condemned in Husse and Wicliffe was a generall Councell So he witnesseth of the Councell of Basil x p. 124. 125. condemning the same for heresie M. Willet y Willet Synops controuers 1. q. 7. Limbomastix apud Parkes p. 137. 180. both in his Synopsis and Lymbomastix as M. Parkes is witnesse against him and himselfe also so accounteth it graunteth the same of the Councell of Florence where the seauen Sacraments Purgatory the Popes Supremacy c. were confirmed Of the Councell of Trent no man will question And yet D. Doue hath assured vs before z Doue persw pag. 14. that there were present in that Councell six Cardinals foure Legates three Patriarkes two and thirty Archbishops two hundred twenty eight Bishops The third part of such an assembly would haue beene a great countenance to Protestant religion farre greater then euer it had or is like to procure D. Couell a Couell def of Hook p. 21 and M. Parkes b Parkes against limbomastix p. 176 cite approue as a rule of faith the great Councell of Lateran where transubstantiation was defined and joyneth it with the primatiue Councels of Ephesus and Chalcedon and in the high matter of faith the Deity of the holy Ghost And to ascend to the first of Nice the Protestants haue confessed before c cap. 4. supr that Scriptures which we receiue and they denie were there approued M. Willet d Will. Antil pag. 88. 89. calleth the primatiue Councels of Neocaesarea Toletane the first and the fixt generall Councell allowed before by D. Sutcliffe wherein both generall and prouinciall precedent Councels vvere approued The Papall Church Popery doctrine in Popery And of the seauenth generall Councell he writeth thus e Will. Antil pag. 178. The Greekes in a generall Councell held at Nice confirmed and allowed the adoration of Images But this may suffice of this question for both the Popes supreamacy from the beginning and the authority of all ancient Councels Fathers and Hystories are so manifest for the present doctrine of the Roman Church That M. Middleton telleth vs f Middleton papistomast pag. 200. Papias liuing in the Apostles time taught Peters primacy or Romish Episcopality Concerning the second he vvriteth in these vvordes g page 193. supr Perusing Councels Fathers and Stories from the Apostles forward we finde the print of the Popes feete Whereby is manifest that euen from the Apostles to this present the doctrine of the Church of Rome was alwaies as occasion vvas giuen approued decreed and taught by the holy Councels Fathers and Hystories of all ages Chapter 9. The testimonie of ancient Fathers of great authority and for the doctrine of the Roman Church LASTLY in these generall questions or directions in religion let vs come to the testimony of the holy and learned Fathers of the primatiue Church although of these it appeareth by the former Chapter And consider first the value and dignity of their authority secondly to whose cause whether of Catholikes or Protestants it beareth witnesse The Bishop of Winchester in his Suruey of Christes sufferings writeth thus a B. Bilsons Suruey p. 85. The ancient consent of Godly Fathers is with great care to be searched and followed of vs chiefly in the rule of faith And againe b pa. 82. sup We rest vpon the Scriptures of God vpon the authority of the ancient Doctors and Councels And to the objection of those Protestants which say c page 83. The Canon of the Scriptures is perfect and sufficient in it selfe for all thinges therefore what neede is there that the authority of Ecclesiasticall interpretation should be joyned with it He answereth with Vincentius Lirinensis in these wordes Least euery man should wrest the Scriptures to his fansie and sucke thence not the truth but the patronage of his errour And he addeth that S. Augustine gaue this respect not only to generall Councels but to the testimonies of particuler Fathers Ireneus Cyprian Hilarius Ambrose Gregory Chrisostome Basil and others D. Sutcliffe writeth thus d Sutcl subuers pag. 87. We acknowledge the faith of the Fathers of the fourth fift and sixt ages and adjoyne our selues to that Church And against D. Kellison he vseth these wordes e Sutcliffe against D. Kellison pag. 17. The Fathers in all points of faith are for vs Protestants and not for the Pope M. Willet in the end of his Antilogie sweareth the matter in this manner f Willet Antilog p. 263. I take God to witnesse before whome I must render account c. That the same faith and religion which I defend is taught and confirmed in the more substantiall points by these Hystorians Councels Fathers that liued within fiue or six hundred yeares after Christ And in the page following his wordes be these g p. 264. supr It is most notoriously euident that for the grossest points of Popery as transubstantiation sacrifice of Masse worshipping of Images justification by workes the supreamacy of the Pope prohibition of Mariage and such other they Catholikes haue no shewe at al of any euidence from the Fathers within fiue hundred yeares of Christ And thus againe h Willet Antilog pa. 271. The ancient Fathers that liued within six hundred yeares after Christ are against them And thus I might alleadge from others especially triumphing in this manner either when they write against Puritans whome the Fathers condemne as the Bishop of Winchester is cited or when they speake in generall and the authorities of Fathers are neither to be answered as produced by Catholikes or alleadged for Protestants as it appeareth in those places of D. Sutcliffe and M. Willets great and glorious speaches of the Fathers But when these men are either to answere those primatiue Fathers cited for our cause or stand vpon their testimony in particuler for themselues the case is altered as is objected i Apud B. Bils Suruey p. 84 to the Bishop of Winchester by his Puritan opposite But howe truly they keepe their vvordes and oathes in these protestations shall be hereafter
THE FIRST PART OF PROTESTANTS PROOFES FOR CATHOLIKES RELIGION AND RECVSANCY Taken only from the vvritings of such Protestant Doctors and Diuines of England as haue beene published in the raigne of his Majesty ouer this Kingdome PSAL. 1. vers 1. Blessed is the man that hath not gone in the counsaile of the vngodly ANNO DOMINI 1607. TO THE MOST HONOVRABLE LORDES AND OTHERS OF HIS MAIESTIES PRIVIE COVNCELL MOST HONOVRABLE As nothing can be lesse concealed then the long manifold and knowne miseries of English Catholikes for their ancient faith So if we consider by what plots and practizes the aduancement of Presbiterall discipline hath beene and daylie is more and more affected and only or chiefly as the defendors thereof professe a Iacob p. 73. of his reasons Protestāt letters in the end of the conference 1603. Purit offer of confer c. receiuing obstacle in course of learning by the groundes of Catholike religion The pennes and pulpits of Puritans and their Printers will sufficiently write preach and publish to the world by whome and to what purpose no smal part of these afflictions haue beene vrged and incited against vs not only by those fewe which refuse your externall conformity but such as for a fashion followe it to retayne themselues in authority For proofe whereof the greatest number of the present Protestant writers D. Sutcliffe b Sutcliffe against D. Kellison pag. 42. D. Doue c Doue perswasion p. 31. D. Field d Field p. 170. M. Willet e Willet Antilog pa. 275. Wotton f Wotton defence of Perkins pag. 28. Middleton g Middleton papistomastix p. 201. c. doe teach there is no matter of faith no substantiall essentiall or materiall point or difference in religion betweene Protestants and Puritans But they are of one Church Faith and Religion Then either they be Puritans or of no religion and it is not materiall with them whether men be of a true or false religion of any or none at all For his Majesty h K. speach in Parl. 1603 conference at Hampton p. 36. 80. 81. 82. the Bishop of Winchester i B. of Winchest Suruey pag. 466. 467. 474. 486. c. D. Couell k Couell defence of Hooker p. 68. against Burges in Prefat pag. 33. two of your best writers M. Parkes l Parkes against lymbomastix pag. 92. 93. Prefat Apolog. Epistol dedicat M. Ormerod m Ormerod Epist. dedicat pict Purit c. and others conclude from their doctrine and their owne bookes extant tell vs Their religion is to beleeue that euery Prince King or Emperor disanulling the Presbitery is enemy to God vnworthy to raigne to be resisted by force of armes not to be prayed for No King no Monarchy no Bishop no true Church in England or wheresoeuer their Presbitery wanteth The article of Christes discent to hell is an jdle and vaine fansie a meere dreame an intruded fable a pernitious heresie Christ was a sinner suffered the torments of the damned his diuinity humanity and saluation heauen and hell are questioned the foundation it selfe is shaken And such Professors haue professed and profited so farre that by outward signes communion profession protestation subscription no man can tell who is of what religion among them For men by this doctrine as his Highnes n Conference supr pag. 82. hath noted will denie their religion to make their party good against the Bishops A chiefe Professor may professe o Willet Antilog in prefat Latin to our Soueraigne Puritanus non sum I am no Puritan to haue better meanes to write p Willet lymbomastix Lymbomastix and q Parkes against lymbomastix p. 106 become the greatest promoter of pretended discipline Though a Minister subscribe-foure times r Burges Apol apud Couell against Burges He may defend both that and refusall lawfull c. Wherefore seing such teachers by such meanes as Protestants acknowledge ſ Parkes Apol. epist dedicat Couel against Barg in pref Make way for Atheisme and Infidelity and t Parkes supr epist dedicat men say they knowe whome to flie but whome to followe they cannot tell I hope it unto heynous sinne in Catholikes not to followe such conductors And for further excuse because they write they u Vniuersity of Oxfor against the Millinar petition p. 32 are more famous for learning then all the Ministers of Europe and yet doe not only refuse all equall triall offered by vs but either cal x Willet Eccles triumph pag. 40. apud Parkes against lymbomast p. 28. the rules and principles of religion which his Majesty approueth and we humbly accept a foolish conceit and imagination or y Wotton defence of Perkins p. 15. 16 vtterly reject them and will only be tryed by themselues A poore Catholike Student in most dutifull manner presenteth vnto your Honours these Protestant proofes for all chiefe points of Catholike religion only taken from their owne writings since the beginning of his Majesties raigne in England First to giue them all aduantage because in this time they haue written so much and so vncharitably against vs that one of their owne number z Omer pict pap in postscript epist adjudgeth many of their bookes to the fire and their authours worthy death Secondly because I cannot tell whether they wil allow what they wrote or taught in the dayes of Queene Elizabeth seing they defend they may often change doe * Doue perswasiō p. 31. at the least at the change of euery Prince And so with all submissiue respect I leaue this cause to your wisest consideration and your most Honourable persons to Gods protection THE FIRST PART OF PROTESTANTS PROOFES FOR CATHOLIKES RELIGION AND RECVSANCY Chapter the first Of the supreame and most preeminent authority of the true Church howe necessary it is to finde it followe the directions and rest in the judgement of it DOCTOR FIELD a late Protestant writer beginneth his dedicatory Epistle to the L. Archbishoppe of Canterbury before his bookes of the Church in this māner a D. Field of the Church epist dedicat There is no part of heauenly doctrine more necessary in these daies of so many intricate controuersies of religion then diligently to search out which among al the societies of men in the world is that blessed company of holy-ones that house-hold of faith that spouse of Christ and Church of the liuing God which is the piller and ground of truth that so they may embrace her communion followe her directions and rest in her judgement D. Couel writeth of the Church in these wordes b Couell defence of Hooker pag. 30. art 4. That which by her Ecclesiasticall authority shee shall probably thinke and define to be true or good must in congruity of reason ouer-rule all other inferior judgements whatsoeuer And to them that out of a singularity of their owne aske vs why we thus bang our
judgements on the Churcbes sleeue we answere with Salomon two are better then one For euen in matters of lesse moment it Eccles 4. v. 9 was neuer thought safe to neglect the judgement of many rashly to follow the fancy and opinion of some fewe And in another place thus he citeth D. Whitakers to the same purpose c Couell cont Burges p. 60. The Church of Christ according to her authority receiued from him hath warrant to approue the Scriptures to acknowledge to receiue to publish and command vnto her children M. Wotton witnesseth d Wotton defence of Perkins pa. 442. The judgement of the Church we are so farre from discrediting that we hold it for a very speciall ground in this matter of Scriptures M. Ormerods wordes be these e Ormerod pict pap pag. 93. The Church is called a piller because it is like vnto a piller For as a piller doth supporte and vnder-proppe a building maketh it more stable firme and strong so the Church doth sustaine and support the truth for the truth is no where preserued but in the Church D. Sutcliffe approueth this sentence f Sutcliffe against th◠three cōuers pag. 7◠Christes true Church is a diligent and wary keeper of doctrines committed to her and changeth nothing at any time diminisheth nothing addeth nothing superfluous looseth not her owne nor vsurpeth thinges belonging to others Neither is this different from their publike doctrine thus decreed in the twenty Article of their religion g Articul 20. 1562. The Church hath power to decree Rites or Ceremonies and authority in controuersies of faith And the joyning with this true Church of Christ is so needfull a thing that D. Field concludeth h Field p. 69. There is no saluation remission of sinnes or hope of eternall life out of the Church Like is the judgement of D. Couell i Couell def of Hooker pag. 76. and others Wherefore seing Catholikes professe themselues members of the Roman Church before they thinke of forsaking it let vs examine vvhether these Protestants vvill not allowe it for this true Church of Christ so dignified by their doctrine Chapter 2. The Roman Church euer was and still is by these Protestants the tru◠Church of Christ it continueth all thinges belonging to saluation they which liue and die therein may be saued THE Protestant Relator of religion vvriteth thus of the Roman Church a Relation of the state of religion ca. 48. There are amongst them vndoubtedly in great multitude men vertuous learned fraught with the loue of God and the truth aboue all thinges men of memorable integrity of bart affections b Cap. 6. In their sermons much matter both of faith and piety is eloquently deliuered by men of wonderfull zeale and spirit c Cap. 6. supr The outward state and glory of their seruice doth ingender quicken encrease and nourish the inward reuerence respect and deuotion which is due vnto soueraigne Majesty and power d Cap. 9. Their deedes of charity are exceeding e Cap. 22. 26. No seuerity of life comparable to some of their Religious If Protestants were or would be at vnion with them f Cap. 48. they shall find excellent order of gouernement singuler helpes for encrease of godlines deuotion for the conquering of sinne for the profiting of vertue And perswading an vnion he only requireth Catholikes to giue ouer fiue thinges al dispensable and not any of them essential as he teacheth And aduiseth Protestants to change their religion vnto vs with that condition Secondly we are assured that the highest authority of Christs Church is in the Roman Church or in none at all for D. Field writeth g Field p. 228 That the supreame binding and commanding authority is only in Bishops in a generall Councell so D. Morton h Mortō part 2. Apol. p. 340 D. Sutcliffe i Sutc. against D. Kellison p. 41. 42. 102 the Bishop of Winchester k B. Bilsons Suruey p. 85. and others But all men knowe and D. Sutcliffe with others acknowledge the Protestants haue had no such Councell so the Protestant Relator of religion teacheth e Relation of relig cap. 47. that this preeminence meanes and remedy is only in the Roman Church Secondly to make tryall by their publike definition of the Church The Protestant Articles teach f Articul 19. The visible Church of Christ is a congregation of faithfull men in the which the pure worde of God is preached and the Sacraments be duly ministred according to Christes ordinance in all those thinges that of necessity are requisite to the same D. Couell g Couell defence of Hooker pag. 67. D. Field h Field p. 25. and D. Doue i D. Doue perswas pag. 23. be of the same minde But because the Puritans adde a third note I will cite D. Couell in this question his wordes be these k Couell against the plea of the Innoc. pag. 21. 56. There be but two essentiall notes of the Church the true preaching of the word and the right administration of the Sacraments to which later Protestants adde discipline the third note and of as much necessity And concerning doctrine and Sacraments they generally teach that they are truly taught and practised in the Church only in essentiall necessary requisite and fundamentall thinges so the l Articul 19. ninetenth Article before so M. Willet in these wordes m Willet Antilog pag. 43. To errours of doctrine which are not fundamentall euen the true Church of Christ is subject so D. Field n D. Field of the Church ordinarily in his bookes of the Church so D. Sutcliffe o Sutc. against D. Kellis p. 42 D. Doue p Doue persw pag. 31. 32. M. Wotton q Wottō p. 28 M. Middleton r Middleton pag. 201. Powell ſ Powel consideration c. and all the rest making Protestants and Puritans but one Church doe and must acknowledge Then concerning doctrine D. Doue writeth in these tearmes t Doue persw pag. 11. In fundamentall points of doctrine the greatest Papists in the world agree with vs. And in his vvhole Treatise neuer chargeth the Church of Rome either of Schisme or Heresie but laboureth to excuse themselues offering that we shall communicate with them without any change of opinion and yet he setteth downe this for an infallible proposition u page 5. This proposition is vndoubtedly true no Heretikes nor Schismatikes are to be communicated withall And he giueth vs security that by no possibility according to the former reason of generall Councels the Roman Church can be judged Hereticall his vvordes be these x page 14. No Church can be condemned and adjudged Hereticall by any priuate censure but it must be publike A generall Councell as he there expoundeth himselfe and is graunted before Touching Sacraments he alloweth y pag. 27. 28 that according to our definition of a
corruptions as may partly appeare by the Abridgement of the Ministers of Lincolne Dyocesse The Protestant Authour of the Aduertisement testifieth h Aduertisemēt an 1604 The Bible is peruerted in 848. places in the old Testament The English Protestant Bible is inferior to the Turkes Alcaron And so Christianity is denyed in England by publike authority Therefore most justly might his Majesty say in the publike conference i Conference pag. 46. That he could neuer yet see a Bible well translated into English but the worst of all he thought the Geneua to be Chapter 6. The true lawfull and juridicall exposition of Scriptures is in the Roman Church and not with Protestants THE true and vvarranted exposition of Scriptures is absolutely proued before to belong to the true Church of Christ and the Roman Church For this place D. Field vvriteth thus a Field lib. 4. c. 19. pa. 134. We confesse that neither conference of places nor consideration of the Antecedentia and Consequentia nor looking into the originals are of any force vnlesse we finde the thinges which we conceiue to be vnderstood and meant in the places interpreted to be consonant to the rule of faith And this rule of faith as he further teacheth b page 242. must be tryed either by the generall practise of the Church the renowmed of all ages or the Pastors of an Apostolike Church vvhich as the vvorld can vvitnesse no Protestant can make clayme vnto Therefore as D. Couell vvriteth c Couell def of Hooker pag. 85. Doctrines deriued exhortations deducted interpretations agreeable are not the word of God And yet these be the groundes of Protestant religion and those vvhereupon their pretended faith and justification it selfe vvith them dependeth Although D. Field thus againe condemneth it d Field p. 226 Priuate interpretation is not so proposed and vrged as if they would binde all others to receiue it Therefore he assigneth e page 228. three kindes of interpretation and judgement One of discretion common to all the other of direction in the Pastours of the Church and a third of jurisdiction proper to them that haue supreame power in the Church And this third hee only acknowledgeth in the Bishops assembled in a generall Councell which as he teacheth may interpret the Scripture and by their authority suppresse all them that gaine-say such interpretation and subject euery man that shall disobey such determinations as they consent vpon to excommunication and censures of like nature Hitherto his vvordes Nowe that there neither hath beene nor possibly can bee any generall Councell among Protestants none clayming further jurisdiction then their owne temporall Terrytories it is both apparant to all and acknovvledged f Relation of relig cap. 47. in expresse vvordes by the Protestant Relator of religion And yet besides D. Field recited before D. Sutcliffe g Sutcl subuers pa. 119. D. Morton h Morton epist dedicat 2. part Apol. lib. 4. 2. part Apol. pa. 340 cap. 18. M. Willet i Willet Antilog and the rest acknowledge ordinarily that a generall Councell hath the highest and binding judgement And although M. Willet doth say k Willet prefat Engl. Antilog pag. 71. 120. That in England the temporall Prince is Gouernour ruler chiefe ouerseer and steward of the Church to whose judgement and redresse the reformation of religion belongeth Yet he addeth l Pag. 150. 43. supr Neither he nor their Church hath any priuiledge from errour But plainely protesteth m Willet prefa to the reader in Antilo They must take out a newe lesson and learne to reforme their erroneous conceits And more then this is generally taught and confessed among them of which hereafter For this time and place I will only make exemplification of D. Doue his graunt and confession vvhich followeth in these vvordes n D. Doue perswas pag. 31. When the Masse was first put downe King Henry had his English Lyturgie and that was judged absolute without exception but when King Edward came to the Crowne that was condemned and an other in the place which Peter Martir and Bucer did approue as very consonant to Gods word When Queene Elizabeth beganne her raigne the former was judged to be full of imperfections and a newe was deuised and allowed by the consent of the Clergie but about the middle of her raigne we grewe weary of that booke and great meanes haue beene wrought to abandon that and establish an other which although it was not obtayned yet we doe at the least at euery change of Prince change our booke of common prayers we be so wanton that we knowe not what we would haue Hitherto his wordes and he freely confesseth errours in all these states and changes Yet this flitting from errour to errour finding no center hath beene so grieuous euen to some Protestants that the Suruey of the booke of common prayer vseth these wordes o Suruey of the commun booke pag. 159. 160. The late Archbishop of Canterbury as is credibly reported tooke such a griefe when the communion booke should haue beene altered discouered by these or like wordes good Lord when shall we knowe what to trust vnto that he presently fell into his palsey was carryed from the Court and dyed shortly after But let any man enter into a serious consideration of Protestant doctrine in this point that vnder paine of damnation vve are bound to finde and followe the truth That generall Councels as before may subject euery man disobeying their determinations to excommunication and censures of like nature the most terrible and fearefull punishment of this world And Protestants in England so seuerely punish all Catholikes for not consenting to their religion which themselues thus loade with errours and all judgements Ecclesiasticall euen generall Councels p Articul 21. anno 1562. may erre and haue erred euen in thinges pertayning vnto God as is defined in their Articles and is commonly taught and beleeued with them to excuse their errours This consideration is able to putmen not regardlesse of saluation into more then a quaking palsey Chapter 7. Traditions are of equall authority with Scripture yet proue Catholike religion THE dignity and authority of vnwritten and Apostolicall Traditions being lawfully proued was euer esteemed such that M. Wotton affirmeth a Wotton def of Perkins pag. 405. Out of all question we are bound to keepe them And telleth b page 436. That M. Perkins was of the same opinion c Field p. 134 D. Field speaketh of such Traditions in these vvordes There is no reason but these should be equall with the Scriptures For it is not the writing that giueth these thinges their authority but the worth and credit of him that deliuereth them though by word and liuely voice only He addeth also d Field p. 240 that the perpetuall Virginity of our Lady was a Tradition and only receiued by such authority and so doe other Protestants And both they
is a Sacrament by Tradition With the ancient Father S. Basil M. Wotton d Wotton def of Perkins p. 465. 466. so assuring vs of his opinion that the very profession of our faith by which we beleeue in the Father the Sonne and the holy Ghost is a Tradition With D. Ceuell e Cou. against the plea of the Innoc. p. 104. That it was an Apostolicall Tradition or Ordination to ordayne Archbishops in their Prouinces as Bishops also in their Diocesse to rule the Church With the Bishop of Winchester f B. Bilsons Suruey of Christs sufferings p. 664. against the Puritans that the Article of Christes discent to hell and the Creede wherein it is contayned is an Apostolicall Tradition deliuered to the Church by the direction and agreement of the Apostles And to conclude briefly why may not we say with the Councell of Florence cited by M. Willet g Willet Synop controuers 1. q. 7. for generall and the Patriarkes of the Apostolike Sees there present with the Councell of Constance not of vnequal authority and the Councel of Trent to passe others with six Cardinals foure Legates three Patriarkes two and thirty Archbishops two hundred twenty eight Bishops and fiue Abbots there assembled as D. Doue telleth vs that Protestancy in all points is false and Catholike religion true when no Protestant Church can shewe any one such like authority for their cause And this of necessity D. Field with his Protestants must acknowledge or freely by their recited doctrine confesse that there neither is nor can be hereafter by his rules true and certayne Scripture Tradition or Religion in the world For if we neither haue Scripture exposition of the difficulties in it or Tradition but by Tradition as he hath graunted and those only three rules to knowe them if those rules may propose vnto vs false Scriptures false expositions of their obscurities and false Traditions in matters of faith faith cannot be certayne and religion grounded vpon it is ouerthrowne Chapter 8. Of the authority and commanding highest power of generall Councels prouing the doctrine of the Roman Church IT may sufficiently be gathered by that which hath beene entreated before both that generall Councels are of highest authority in the Church of Christ and their testimony for Catholike religion Therefore to be briefe in this question concerning their chiefest judgement and preeminence first the Bishop of Winchester writeth thus a B. Bils Suruey of Christs suffer pa. 83. The authority of generall Councels is most holsome in the Church and citeth S. Augustine to that purpose D. Morton writeth b Mortō part 2. Apol. pag. 340. l. 4. c. 18 That concilium publicum est summus judex a generall Councell is highest judge The Protestant Relator of religion is of the same opinion c Relation of the state of relig cap. 47. and calleth it the only remedie in such times of controuersies about religion D. Sutcliffe hath these wordes d Sutcl subu pag. 119. Generall Councels haue souer aigne authority in externall gouernement And againe e Sutc. against D. Kellison p. 41. 42. 102. False it is that we will admit no judge but Scriptures for we appeale still to a lawfull generall Councell f Sutcl subu epist dedicat We hold all the Christian faith explaned in the six generall Councels D. Field is so cleare in this question that he telleth vs first g Field pag. 226. cap. 16. Priuate interpretations doe not binde vs nor are proposed to that purpose secondly he teacheth h Field p. 228 that only Bishops assembled in a generall Councell haue authority to interpret Scriptures and by their authority to suppresse all them that gaine-say such interpretation and subject euery man that shall disobey such determinations as they consent vpon to excommunication and censures of like nature Hitherto of the highest dignity of generall Councels Nowe let vs examine by these Protestants whether they be for them or Catholikes That they be not nor can be for Protestants thus I demonstrate from themselues The wordes of the Protestant Relator of religion are these i Relation of religion c. 47 The Protestants are seuered bandes or rather scattered troopes each drawing a diuers way without any meanes to pacifie their quarrels to take vp their controuersies No Prince with any preeminence of jurisdiction aboue the rest no Patriarke one or more to haue a common superintendance or care of their Churches for correspondency and vnity no ordinary way to assemble a generall Councell of their part the only hope remayning euer to asswage their contentions Hitherto the Relator Where vve see that first the Protestants are diuided secondly they are without any meanes of vnion in controuersies there is no jurisdiction among them no way for that which is the only hope to end contentions in religion therefore this only and highest remedie by generall Councels cannot possibly be for them except they will haue an Vnion Church Faith Truth and Religion vnpossible The same is sufficiently also proued before from D. Couell in my Chapter k Cap. 3. supr Couell against the plea of the Innoc. pag. 103. 104 105. 106 107 108. 109. of the Popes authority where he alloweth of necessity one highest chiefe spirituall commander in the Church to such purposes And shewing how before the time of Constantine there could be no pretence of any Councell to be assembled but by the spiritual authority he addeth thus l Couell supr pag. 110. The Synode of Rome in the yeare 225 called by Cornelius Pope of Rome against Nouatus consisted of threescore Bishops many others of the Clergie And further in these wordes m page 109. And after when Princes came to embrace the faith the best meanes they could deuise to procure peace and aduance religion was by their lawes to referre Ecclesiasticall causes to Ecclesiasticall judges Nowe concerning the Roman Church first the Protestant Relator of religion which hath excluded Protestants from al hope of any generall Councell writeth of the Roman Church in the same place and in these wordes n Relation of relig supr cap. 47. The other Catholikes haue the Pope as a common father aduiser and conductor to them al to reconcile their jarres to appease their displeasures to decide their difference aboue all thinges to drawe their religion by consent of Councels to vnity And this is so cleare in the judgement of al these Protestants that when they denie the authority of generall Councels they haue no pretence of excuse but because they were called by the Popes authority so D. Field o Field booke of the church D. Sutcliffe p Sutcl subu against Kellison c. M. Willet q Will. Antil and the rest And yet D. Fields argument or rule of the Pastour of an Apostolike Church the primatiue Church and holy Fathers consenting doth warrant vs that priuiledge euer belonged to the See of Rome that without
Synopsis and Antilogie he reproueth d Parkes sup pag. 7. 10. 19. 20. 21. 22. 23. 24. 25. def of the 3. test sect 16. c. and disalloweth telling vs that in them he deceiueth the world belyeth Bellarmine and Catholike writers And he is as bold with his Majesty calling his sentence e Parkes sup pag. 28. that the Roman Church is our mother Church a foolish conceite and imagination And no meruaile vvhen he is as familiar vvith the holy Scriptures themselues as this Protestant writeth thus f Parkes sup defence of the 1. 2. 3. test He strangely peruerteth belyeth depraueth abuseth much abuseth falsifyeth holy Scriptures M. Ormerod hath vvritten a booke expresly against the Puritans intituling the same the picture of a Puritan condemning them of Idolatry Heresies Schisme And yet to shewe vvhat credit there is in these men and vvhat trust to their doctrine himselfe is so farre a Puritan in judgement and in the maine article vvhich cost the Bishoppe of Winchester such paines that he is not only at defiance with all Fathers g Ormero paganopapist pag. 44. but compareth the Article and beleefe of Christes descending into hell to the fable of Hercules fayned to goe thither and featch from thence Theseus Pyrithous and Cerberus the great Dogge of hell with three heades Next let vs come to M. Middleton in this manner he vvriteth h Middleton Papistomast pag. 40. The credit of men is but a sandy foundation to build vpon And hauing told S. Epiphanius i page 27. that he lost the booke of the Apostles constitutions out of his bosome which he cited haeres 45. He addeth k page 45. I must craue leaue to say of Epiphanius many assertions he counted for heresies which were not heresies many assertions he counted not heresies which are heresies And al this because he condemneth diuers Protestant points of heresie and justifieth the contrary for Catholike doctrine Againe thus of Dionisius the Arëopagite l page 49. Denis his answere is short-heeld ready to fall backe because he teacheth prayer for the dead And where S. Ambrose teacheth the doctrine of transubstantiation M. Middleton telleth vs m page 61. He is guilty of presumptuous and desporate blasphemy He scoffeth n page 64. at S. Chrysostome and teacheth him howe to speake for teaching the doctrine of prayer for the dead And againe he vseth this mocke against him for calling it an Apostolicall Tradition o page 66. Well might Chrysostome say the Apostles knewe what profite redounded to the dead by prayer for them for himselfe knewe not And thus in generall p page 133. The Fathers sometime went beyond the bondes of sobriety in the doctrine of chastity q page 134. The Fathers are not fit judges to determine either of Priests marriage or vowes of chastity And for this doctrine thus he writeth of S. Ambrose r page 135. That man hath the Apostaticall Dragon the Diuell dwelling in him And so he will send Ambrose away with his Quietus est Å¿ page 137 Chrysostome is so hotte in his amplifications that he forgets himselfe t page 138. Chrysostome in his vehemency goeth beyond measure in reprehending and the Christians of his time in their lightnesse went beyond measure in vowing u page 141. The Canons which Epiphanius citeth against Priests marriage are Apocryphall x page 143. He was to partiall affected in this matter y page 144. The ancient Fathers did erre and we dissent from them in some points of doctrine z page 156. Augustine was a most subtile disputer yet a quicke wit soonest falleth into contradiction a page 161. Neither is Hilary howesoeuer the Romish Church hath made him a Saint ouer hastily to be receiued b p. 179. 180. Ireneus Hilary and Epiphanius for defending free will are Pelagian Heretikes It is written against the Bishop of Winchester who in the beginning of this Chapter gaue such reuerence to the Fathers in these wordes by his Puritan opposite c B. Bilsons Suruey p. 84. Al this great shewe of cleauing to the Fathers judgement is but coloured in you For in other points againe we see when they speake not to your liking the case is altered You forsake the ancient and learned Fathers you contemne and dispise them d page 85. You affirme against all the Fathers e 98. You little regard the second doctrine of the Fathers Hitherto the Puritant against the Protestants nowe let vs heare the Protestants against the Puritans This Protestant Bishoppe intituleth one Treatise thus f pa. 98. supr The defendors disdaine of the Fathers Others g p. 274. 275. wrested and leudly falsifyed And againe h Prefa to the King supr They condemns all the Fathers Greeke and Latin 〈◊〉 conspiring against the truth and peruerting the Scriptures This is too much of this distasting matter they vvhich would see more particulers may finde them applyed in my particuler questions hereafter The 10. Chapter or Conclusion of the generall questions or rules in religion WHEREFORE seing vve Catholikes of England are only or principally vrged moued and sollicited by the present Protestant Doctors Diuines and Teachers of this Kingdome to forsake that religion and Church wherein we liue a thing not to be desired by them or effected by vs without instruction of the truth if we were in errour as the Bishop of Durham sufficiently preached a Serm. of the B. of Durbam 19. Mart. 1603. cit K. speach in parl before his Majesty the first day of his first Parliament we earnestly and humbly desire that those miseries vvhich we haue so long hitherto suffered as they be forgiuen by vs so they may be sufficient vnto them which nowe doe teach direct and instruct vs rather to continue our faith and religion as the most certaine secure and ready way of saluation For they haue instructed vs in their latest vvritings that the Church of Rome is the true Church of Christ where saluation is to be had wherein so many Princes Prelates Doctors and of all degrees haue beene glorious Saints The greatest agents for the Pope The crownes and fore-tops of all Popery as M. Middleton b Middleton Papistomass pag. 127. pleaseth to name S. Thomas Aquinas were most renowmed their doctrine excellent and secure That the Catholikes opinion generally receiued of the Popes spirituall preeminence was euer claymed euen from Scripture â—nd practised by the Apostolike Roman See ouer the whole Christian world from the time of S. Peter to these our dayes That all bookes vvhich that Church receiueth for Canonicall Scriptures are most true deliuered for such by the Apostles reuerenced for such in the Church and Protestants objections against them be friuoulous and confuted That the true and best translation of these holy Scriptures with the lawfull supreame and binding exposition of them together vvith Apostolicall Traditions equall in authority to those holy writings the generall Councels and Ancient Holy Learned primatiue Fathers giue absolute testimony that the present Roman Church is that company of holy ones that house-hold of faith that spouse of Christ and Church of the liuing God which is the piller and ground of truth which is so diligently take searched for whose communion we must embrace followe her directions and rest in her judgement And thus much of the first part of Protestants proofes for Catholike religion A PARIS Chez François Gueffier demeurant deuanâ— la College de Cambray M. D. C. VII THE TABLE OF THE FIRST PART OF PROTESTANT PROOFES FOR CATHOlike religion The first part entreating of the generall groundes and authorities for true religion CHAP. 1. The first Chapter teacheth by Protestants the necessity of seeking finding and following the true Church Page 7. Chap. 2. The Roman Church euer was and nowe is this true Church page 8. Chap. 3. The Bishoppe of Rome by Protestants euer was and is supreame head of the true Church page 13. Chap. 4. All those bookes which the Roman Church receiueth for Scripture and Protestants heretofore denyed for such are proued by them to be Canonicall Scriptures page 17. Chap. 5. The vulgar Latin translation of Scriptures vsed of the Roman Church is the best the English Protestant translations are erroneous page 21. Chap. 6. The truest highest authorised interpretation of Scriptures is in the Roman Church and not with Protestants page 23. Chap. 7. Traditions are of equall authority with the Scriptures and proue Catholike religion page 25. Chap. 8. The authority of generall Councels aboue all Protestant rules make for the Catholike Church page 28. Chap. 9. Likewise of the authority of Fathers page 31. Chap. 10. The conclusion of the first part page 37. THE TABLE OR ARGVMENT OF THE second part of Protestant proofes for Catholikes religion and recusancy THE particuler articles of Predestination Iustification Inherent grace Merit and reward of good deedes of keeping the Commandements Free will distinction of Precepts and Counsailes of Veniall and Mortall sinnes of Indulgences reuerence to holy Images reuerence to holy Reliques prayer to Saints and Angels publike Seruice not in the vulgar tongues Church Ceremonies Christes reall presence in the blessed Sacrament Transubstantiation Sacrifice of the Masse single life of Priests vowes of Chastity Purgatory and prayer for the Dead The number of seauen Sacraments their grace ex opere operato and an indâ—lible Character in some Sacraments All which Catholike articles are proued by the testimonies of such English Protestant Doctors and Diuines as haue written since the beginning of his Majesties raigne in England