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
seauen when Bonifacius Pope there claimed as they say supreamacy first in the Church D. Downames vvordes be q Downame lib. 1. pag. 4. About the yeare of our Lord six hundred and seauen Boniface the Pope and his Successours claymed and obtayned to be head of the Catholike or Vniuersall Church Then I thus demonstrate from these Protestants that this Church of Rome both claymed and exercised this supreame authority vvhen it vvas in this flourishing and best estate a rule to Churches of faith anker of piety c. First D. Sutcliffe is vvitnesse r Sutcl subuers pag. 57. Ireneus saith that euery Church ought to haue respect to the Church of Rome for her eminent principallity vvhich vvas long before any generall Councell or Christian Emperour to giue or allowe this priuiledge Secondly D. Field plainely acknowledgeth ſ Field lib. 3. cap. 1. that the supreamacy belonged to the Popes of Rome before the first Nicen Councell Then by the rules vvhich he giueth to knowe true Traditions t pa. 242. sup custome of the Church consent of Fathers or an Apostolike Churches testimony this must needes be of that kinde And then equall in authority vvith Scripture as he acknowledgeth u page 134. of such Traditions M. Ormerod ascendeth to Pope Anacletus liuing within an hundred yeares of Christ his wordes be these x Ormer pict pap pag. 78. To proue that the Church of Rome hath the preeminence ouer all Churches Anacletus alleadgeth Math. 16. vers 18. Vpon this Rocke will I build my Church and he expoundeth it thus super hanc Petram id est super Ecclesiam Romanam Vpon this Rocke that is vpon the Church of Rome will I build my Church This is as great a clayme of supreamacy and by as great vvarrant as any Pope nowe claymeth it Yet Anacletus vvas a Saint and holy Pope euen in the best estate of that Church Againe there were at those daies accounted but three great parts of the world Asia Africke Europe yet we are told by these Protestants that the Pope in that flourishing and vnspotted time of the Church of Rome claymed and exercised this supreamacy in all these parts For Asia though in the Greeke Church D. Couell telleth vs y Couell against the plea of the Innoc. pa. 65. that Pope Victor in that time did authoritatiuely clayme supreamacy ouer all Asia excommunicating the Churches of it to vse his wordes in seperating all Asia from the vnity of the faithfull for being disobedient in the point and question of Easter What greater supreamacy can be claymed in the Church then to excommunicate and put forth of the Church so great a part of the world D. Downame yeeldeth to Bellarmine y Downame lib. 2. Antich pag. 105. that S. Augustine Victor Vticensis in Africke vvere of opinion that to adhere to the Church of Rome was a marke of a true Catholike in those times And M. Perkins saith z Per. problem pa. 237. 238. Appeales were often made out of Africke to the Popes of Rome in those dayes Neither doth this Doctor denie a Down supr pa. 106. 107. but the Bishops then did sweare obedience to the Pope And entreating of a Bishop recanting his heresies he writeth of him in these wordes b Down supr pag. 107. He sweareth to renounce his former heresies to professe maintayne that faith religion which the Bishoppe and Church of Rome did professe M. Ormerod witnesseth c Ormerod supr pag. 44. that S. Leo taught that God did assist and direct that See in decrees Of Europe there can be no question for generally Protestants agree with D. Field d Field of the Church D. Doue e Doue persw pag. 29. 30. D. Couell f Couel defen of Hook pag. 74. 75. 76. and M. Ormerod g Ormer pict pap pag. 184 that the regiment of the West Churches among which this nation is belonged to the Pope of Rome And D. Sutcliffe giueth particuler examples h Sutcl subu pag. 19. how S. Gregory cōmanded to vse his wordes the Bishops of France commanded also in England the constituting of our Archbishop S. Augustine and the very See of that preeminence at Canterbury D. Couell vvriteth the same i Cou. against Burges p. 49. of Pope Gregories commanding authority in all Spayne who prouoked by the heresie of the Arrians commanded that through all Spaine there should be but once dipping in Baptisme M. Middleton vvitnesseth k Middleton papistomast pag. 39. that at the least the first generall Councell of Nice taught the dignity of Rome ouer the West Prouinces in which we of this nation are and that by old custome which was when that Church was in her best and flourishing estate a rule to all And to proue this custome both larger then ouer the West that is vniuersal ouer al Churches and from the Apostles he addeth thus l page 200. Papias liuing in the Apostles time taught Peters primacy Romish Episcopality And D. Downame writeth thus m Downame l. 1. Anticl rist cap. 3. pa. 35. Diuers Bishops of Rome before the time of Socrates the Historian in that vnspotted reguler time of that Church contended to haue the primacy ouer all other Churches and that is the chiefe scope of many of their Epistles decretall Neither doth D. Downame n page 36. denie but both Iustinian the Emperor and the great generall Councell of Chalcedon in the primatiue Church attributed to the Pope of Rome to be head of the Church which he saith is the greatest stile And he addeth thus of that Church in that best estate Titles of honour and preeminence were giuen to the Church of Rome as the chiefe or head of the Churches And againe Before the graunt of Phocas the Church of Rome had the preeminence and superiority ouer all other Churches excepting that of Constantinople And both D. Field o Field lib. 1. of the Church telleth him absolutely that the Title of Constantinople was but intruded and vsurped And when the first Nicen Councell gaue such honour to the Roman Church there was not so much as the name of Constantinople And that this preeminence and superiority was a commanding and binding authority is proued before from all parts of the world wherein it was exercised in that best and flourishing estate of that Church That no Councell could be kept none confirmed nothing concluded in the primatiue Church without the Bishoppe of Rome his approbation wil approue in the chapter of Councels hereafter Wherefore seing we haue beene taught before by Protestants that one primacy chiefe commanding authority was euer necessary in the true Church of Christ That S. Peter as chiefe of the Apostles had and exercised it in that time And after him the primatiue and most ancient holy Popes of Rome as successors vnto him euer claimed exercised and executed the same soueraigne spiritual Pastorall office
and 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
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
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