Chapter 2.

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

THE Protestant Relator of religion writeth thus, of the Roman
Church: 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 hart & affections. In their sermons
much matter both of faith and piety, is eloquently deliuered, by men of wonderfull
zeale, and spirit. 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. Their deedes
of charity are exceeding. No seuerity of live comparable to some of their Religious.
If Protestants were, or would be at vnion with them; 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: That the supreame binding and commanding authority, is only in
Bishops in a generall Councell: so D. Morton, D. Sutcliffe, the Bishop
of Winchester, 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, 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; 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, D. Field, and D. Doue, 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. 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 ninetenth Article before; so M. Willet in these
wordes. To errours of doctrine which are not fundamentall, euen the
true Church of Christ is subject: so D. Field ordinarily in his bookes
of the Church: so D. Sutcliffe, D. Doue, M. Wotton, M. Middleton,
Powell, and all the rest making Protestants and Puritans
but one Church, doe and must acknowledge.
Then concerning doctrine, D. Doue writeth in these tearmes: In
fundamentall points of doctrine the greatest Papists in the world agree
with vs. And in his whole 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. 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
wordes be these: No Church can be condemned and adjudged Hereticall
by any priuate censure, but it must be publike; A generall Councell,
as he there expoundeth himself, and is graunted before.
Touching Sacraments, he alloweth, that according to our definition
of a Sacrament, There be as many as we teach, and this shall not
breede any such jarre betweene vs, that therefore we should refuse to communicate

Bj.

together. And transubstantiation it selfe shall be no barre.
But if we will receiue at their handes, they will not examine howe we
doe expound the wordes, hoc est corpus meum. And of discipline
the third note, he noteth: In that Councell of Trent, they set forth
such holesome Canons concerning discipline, as were fit for a reformed
Church.
The Protestant Relator of religion affirmeth: That the Roman
Church still keepeth inuiolable, the foundation of religion. And I thinke
no man will denie the Church of Rome, to be the same it was at the
comming of Luther, and long before; and yet D. Field writeth:
The Roman and Latin Church continued the true Church of God, euen
till our time. And againe: We doubt not but the Church in which the
Bishop of Rome exalted himselfe (he addeth, with more then Lucifer-like
pride) was not with standing the true Church of God: that it held a sauing
profession of the truth in Christ, and by force thereof, conuerted many
countries from errour to the way of truth. And he further acknowledgeth
with D. Couell and others: That Luther and the rest of his
religion, were baptised, receiued their Christianity, ordination, and power
of Ministery, in that Church, as the true, visible, and apparant
Church of Christ. He telleth vs further, That diuers of the Roman
Church not only of the ignorant, but of the best learned be
saued, and Saints in heauen. M. Willets wordes be these: It is
not denyed by any Protestant, but many renowmed Kings and Queenes
(which might not pleade ignorance, of the Roman faith) are Saints in
heauen. And speaking of his Majesties Mother, hee attributeth
such holynesse and truth to her religion, and her; that it preuailed
with God, not only for her selfe, but her Sonne our Soueraigne
also, his wordes be: The child of such prayers and teares, cannot
possibly fall away.
Who are accompted the greatest Schollers, but the schoolemen
chiefe in schooles? And yet, both D. Sutcliffe tearmeth these
(namely, Innocent the third, Thomas Aquinas, Scotus, Albert,
Durand) particuler agents of the Roman Church, and joyneth them
in that sence, with Harding, Allen, Bellarmine, Baronius. And
D. Couell speaking of the high praises of such men, writeth of Alexander
Hales, S. Bonauenture, and S. Thomas before recited for the
Popes agent in these wordes. Alexander Hales, who made his
summe that excellent worke, by commandement of Pope Innocentius the

fourth, was called the fountayne of life, because of that liuely knowledge,
that flowed from him: he was Master to Bonauenture, a Scholler not inferior
to himselfe, of whome he was wont to say, that in Bonauenture he
thought Adam sinned not; meaning of that illumination which was
in him (and doubtlesse there was much in him) as though he had not beene
darkened by the fall of Adam: and therefore the Church called him the
Seraphicall Doctor. To these Aquinas was not inferior, who came so
neare vnto S. Augustine, (whome in his booke against Burges he
esteemeth the chiefest Doctor that euer was, or shall be, excepting
the Apostles, &c.) that some thought he had all his workes by hart, and
by a common prouerbe it was spoken, that the soule of S. Augustine dwelt
in Aquinas: in whome aboue all the rest, foure contrarieties were said to
excell; aboundance, breuity, facility, security: in respect whereof, he gayned
the title to be called Angelicall. Then if these men were the Popes
agents; and yet so renowmed and glorious, and their doctrine so
secure and excellent, we may securely followe them, in the same
steps of agency of such businesse.
And to passe Princes, Doctors, and Popes agents, and come to
the Popes themselues. The Protestant Relator of religion hath
found much vertue, deuotion, and piety, of those which haue
beene in these times; and of the last Pope Clement the eight, he writeth
thus: He did often weepe vpon piety and Godly compassion, at his
Masses, Processions, &c. His eyes were still watering, some-times streaming
with teares, in so much that for weeping be seemed an other Heraclitus:
he was a good pope, a good Man, a good Prince, a good Prelate. And
to exclude ignorance, the same Relator witnesseth thus: The Papists
cry mainely in all places for triall by disputation. D. Couell againe
witnesseth thus of Catholikes: Touching the maine points of Christian
truth, they constantly persist in them. Protestants doe gladly acknowledge
them to be the family of Iesus Christ. And againe; They of Rome
were, and are still in the Church, a part of the house of God, a limme of the
visible Church: which he addeth also to haue beene M. Hookers sentence,
telling vs, that what he writeth of the Church of Rome,
is but to giue her, her due; and we acknowlege them to be of the family
of Iesus Christ. And concludeth thus: It is strange for any man to
denie them of Rome to be of the Church. And againe: We affirme
them of the Roman Church, to be parts of the Church of Christ, and that
those that liue and die in that Church, may be saued. And all kindes of

Bij.

Protestants when they combate among themselues, rather preferre
the Roman Church to be chosen and followed, then their opposite
Protestants.
The Protestant Relator witnesseth: The Lutherans in Germany,
both the Clergie and Laytie openly protest, they will rather returne
to the Church of Rome, then joyne with the Sacramentary Protestants;
such as be in England. The Puritans of this nation in their late offer
of Conference, preferre the Roman Church farre before their
country Protestants. Of the Protestants there will be as little question,
by this Treatise: And in particuler M. Iacob writeth thus:
The Bishops of England when they deale with Puritans, must joyne
plainely with the Catholikes in their answers, if they will maintayne
themselues. So much and more is testified in two seuerall Protestant
letters, printed in the end of D. Barlowes booke, of the conference
at Hampton: which for respect, I passe ouer without particuler
citation.
Wherefore, by all agreement both of Catholikes affirming this and
more, and Protestants acknowledging this; The Roman Church is
still the true Church of Christ, it contayneth and continueth all thinges necessary
to saluation, they which liue and die therein may be saued; and being
the true Church, by the 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: I acknowledge the Roman Church to be our mother
Church. And in the publike conference, his regall resolution being
this: 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; which 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.

12

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 we examine a little further, the testimonies of these men:
whereas some unchristian sermons and bookes, haue heretofore
tearmed the Bishop of Rome to be the great Antichrist, and seducer
of the world; we 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 was
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, as a generall and infallible rule:
Ecclesiæ 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:
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 would 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) 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: 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

Biij.

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 nowe there is
more neede in these times of sinne and dissentions; And yet
(saith he): 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:
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.
Nowe it is no great labour to define, who was this chiefe
and commander among the Apostles, and who after that time
was, nowe 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, we may conclude it of
Saint Peter. And this the rather, because D. Sutcliffe writeth
thus: Tertullian giueth the keyes only to Peter, saying: that the
Church is built vpon him. And thus D. Sutcliffe testifieth for himselfe:
Peter preached in no place, but he there ordayned Bishoppes
and teachers, and founded Churches: which in his booke against
D. Kellison, he maketh an argument of supreamacy. D. Field
telleth vs, from Scripture; That Christ promised to build his Church
vpon Saint Peter. Then no Christian will doubt, (except hee
will doubt of Christes truth, and promises) but it was 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
to all, both in doctrine and ceremonies, when it was in her flourishing and

best estate. D. Couell writeth thus: The Church of Rome was the chiefe
and only Church. M. Ormerod calleth it the eye of the West (in which
diuision England is) and the anker of piety. M. Downame graunteth
it was a note of a good Christian, to cleaue vnto the Roman Apostolicall
Church. And thus both they, D. Sutcliffe, D. Field, and the rest,
doe ordinarily yeeld that I continued vntill the yeare of Christ six
hundred and seauen, when Bonifacius Pope there, claimed (as they
say) supreamacy first in the Church. D. Downames wordes be:
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, when it was in this flourishing and best estate, a rule to
Churches of faith, anker of piety, &c. First, D. Sutcliffe is witnesse;
Ireneus saith, that euery Church ought to haue respect to the Church of
Rome, for her eminent principallity; which was long before any
generall Councell, or Christian Emperour to giue or allowe this
priuiledge. Secondly, D. Field plainely acknowledgeth; that the
supreamacy belonged to the Popes of Rome, before the first Nicen
Councell. Then by the rules which he giueth to knowe true Traditions
(custome of the Church, consent of Fathers, or an Apostolike
Churches testimony) this must needes be of that kinde: And then equall
in authority with Scripture, as he acknowledgeth of such
Traditions. M. Ormerod ascendeth to Pope Anacletus, liuing within
an hundred yeares of Christ; his wordes be these: 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 warrant, as any Pope nowe claymeth it. Yet Anacletus was
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,
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, that S. Augustine & Victor Vticensis
in Africke were of opinion, that to adhere to the Church of Rome,
was a marke of a true Catholike in those times: And M. Perkins saith:
Appeales were often made out of Africke to the Popes of Rome in those
dayes. Neither doth this Doctor denie, 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: 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,
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. Doue, D. Couell, and M. Ormerod, that the regiment
of the West Churches (among which this nation is) belonged
to the Pope of Rome. And D. Sutcliffe giueth particuler examples,
how S. Gregory co~manded (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
writeth the same 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 witnesseth: 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: Papias
(liuing in the Apostles time) taught Peters primacy, & Romish Episcopality.
And D. Downame writeth thus: Diuers Bishops of Rome, before
the time of Socrates the Historian (in that vnspottet & 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 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 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 souerainge spiritual
Pastorall office, and dignity ouer all Churches, in all parts of the
world; and neither by Councell, Emperor, or such Donation, but
by old custome and the institution of Christ: And the same Church
(as before) still continueth the true Church of Christ: I hope it is no
offence to agree with it, in this as in other questions.

Chapter 4.

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

THus hauing (by the directions & sentence of Protestant writers,
of so late memory as this present is) found out, that the Roman
Church is the spouse of Christ, his true Church, and piller of truth: whose
communion we must embrace, followe her directions, rest in her judgement,
liuing & dying therein to haue eternal life, the only and chiefest happynes
which we can seeke or find: And that the authority of the chiefe
Bishops of that holy & Apostolike See, hath euer bin so soueraigne,
chiefe, commanding, and supreame, as these men haue taught vs, in
the former Chapters, we might here by D. Fields censure and aduise,

Cj.

confine our selues, and wade no further in so many intricate controuersies
of religion. But to giue a finall contentment to all curiosities,
let vs briefly enter into a particuler-like examination, of all
principall Articles in question: And first of Scriptures, whose authority
is either only, or chiefest with Protestants.
D. Couell writeth in these wordes: The Church of Rome teacheth no
bad opinion, to affirme that the Scriptures are holy, & diuine in themselues,
but so esteemed by vs for the authority of the Church. And againe: That
the Scriptures are true, we haue it from the Church. And further thus:
The Church hath foure singuler offices towardes the Scripture. First, to be
of them (as it were) a faithfull register. Secondly, to discerne and judge betweene
false and adulterate, and that which is true and perfect. The third,
to publish and diuulge, to proclayme as a cryer, the true edict of our Lord him
selfe. The last is, to be an Interpreter; and in that, following the safest rule
(to make an vndiuided vnity of the truth vncapable of contradiction) to be a
most faithfull expositor of his owne meaning. And concludeth thus: We
say, that we are taught to receiue the word of God, from the authority of the
Church: we see her judgement, we heare her voice; & in humility subscribe
vnto all this: Hitherto be D. Couels wordes, for the major proposition
of my Syllogisme. But the minor or second position, that the Roman
Church is the true Church of Christ, is allowed, and proued by Protestants
before: Therefore this Protestant argument, must be thus concluded.
All bookes which the Church of Rome proposeth for Scriptures,
the expositions which shee deliuereth, &c. In humility we
must subscribe vnto them, receiue them as the word of God, from her authority.
D. Doue referreth the question, what bookes be Canonicall Scripture,
to the two Doctors S. Augustine, and S. Hierome. His wordes be
these: Catholikes proue them to be Canonicall out of S. Augustine:
We, that they be Apocrypha out of S. Hierome, both which Doctors, are
of no small authority with the Church of Rome; and therefore in this we
differ no more from them, then S. Hierome did from S. Augustine:
Therefore (I hope) for many causes, Protestants will giue place vnto
vs, in this question. It is knowne, S. Augustine in calling was aboue
S. Hierome: In learning D. Couell telleth you, he was farre the most
learned Doctor that euer was, or shall be in all likely-hood. Thirdly,
your publike Conference (to be after cited) hath answered
S. Hieromes authority, for Catholikes. Fourthly, S. Augustine speaketh
in the name of the whole Church, for these bookes; his wordes

18

be these: We receiue the old and newe Testament in that number of
bookes, which the authority of the holy Catholike Church hath deliuered.
And in the place where he deliuereth the Canon of Scriptures, as
Catholikes nowe doe, hee giueth these rules, to him that would
knowe which bee true Scriptures; his wordes bee these: In
Canonicall Scriptures let him followe the authority of the most Catholike
Churches, among which those be which haue deserued to haue Apostolike
Sees, and to receiue their Epistles: And so proceeding (too
long to be cited) concludeth by all his rules, that all those bookes
which the Roman Church nowe receiueth (there remembred by
S. Augustine) are Canonicall.
But to be briefe; The Protestant Surueyor of the communion
booke affirmeth plainely: that the Protestants of England must approue
for Canonicall, these bookes with the Roman Church. So likewise
doe the 22. Preachers of London in their Petition. And D. Field
is of the same opinion, or must be; for thus he writeth: The ancient
and true beleeuing Iewes before the comming of Christ (especially
such as liued in Greece, and nations out of Iury, commonly called Hellenists)
receiued those bookes for Canonicall Scripture. And (to vse his
wordes) Hence it came to passe, that the Iewes deliuered a double
Canon of Scripture, to the Christian Churches. And speaking againe
of that volume of the Hellenists, he addeth: These bookes joyned
in one volume, were translated out of Greeke into Latin, and read by
them of the Latin Church in that translation. And entreating of
S. Augustine and the Latin Fathers (especially in Africke) and the
third Carthaginian Councell, where this Canon is receiued, he
writeth thus: They reckon the bookes of Scripture, according as they
found them in vse in the Latin Church. Then D. Field hath absolutely
graunted that in the Latin Church (vnder which England is) these
Scriptures were euer esteemed for Canonicall. And being translated
(as he acknowledgeth) out of Greeke into Latin, this Gretian
will not easily perswade, but the Greeke Church also first
embraced them; for he saith thus: The Greeke Iewes, or Hellenists,
deliuered this Canon to the Christian Churches; then first to
the Greeke Church, being in Greece among them, and best vnderstanding
those Greeke Scriptures, before they were translated into
Latin.