Italy Remigius Arch Bish of Rhemes 480 France Rabanus Arch Bish. of Moguntin 840 Germ. Remigius Antisiodorensis Bish. 880 France Regino â—rumiensis Abbot 90 Germ. Radulphus Flauiacensis â—uldensis Monachus 980 Germ. Rupertus Tuitiensis Abbot 1â—20 Germ. S. Scrapion Bish. of Antioch 2â—2 Syria Sabadius Bish. of Agerna 370 France Sophronius the elder of Hierusalem 400 Syria Seuerianus Gabalensis 400 France Seuerus Minoricensis 412 Spayn Seuerus Sulpitius 420 France Socrates Historiog 430 Greece Sedulius Scotus Priest 450 ScotlaÌ„d Simeon Stilites 458 Syria Salinanus Massiliensis Presbyter 460 France Salonius Bish. of Vienna 470 France Siudas 470 Greece Sidonius Bish. of Auernia 480 France Sabba Abbot 513 Syria Strabus Fuldensis Monke 840 Germ. Simeon Metaphrastes 950 Greece Sigebertus Gemblacensis Monke 1000 Fladers T. Tertullian of Carthadge 200 Africa Titus Bostrensis Bish. 360 Syria Terentian of Rome 363 Italy Theodosius the elder Emp. 370  Theophilus Arch Bish. of Alexandria 590 Egipt Theodosius the younger Emp. 430  Theodoretus Bish of Cyrus 440 Syria Turibius Asturicensis Bish. 447 Spayn Theodolus Priest in Cele Syria 478 Syria Theodosius à Monke 5â—1 Capad Theodorus Lector 520 Greece Tiberius II. Emperour 580  Theodorus Arch Bish of Canterburie 6â—0 Engl. Turpinus Bish of Rhemes 800 France Theodulphus Aurelianens Bish. 840 France Theophilactus Arch Bish. of Bulgario 480 Greece Theodorus Balsamus 1180 Greece Thomas of Aquaine 1274 Italy V. Victorinus of Pictauia 263 France Vincentius Lirinensis Monke 430 France Vranius disciple of S. Paulinus Nolanus 4â—â— Italy Vigilius Tridentinus Bish. 450 Italy Victor Bish. of Cartona in Maurit 4 6 Africa Voconius Bish. of Castellanum in Mauritania 456 Africa Victor Vticensis Bish. 486 Africa Vedastus Bish of Arras 5 4 France Victor Bish. of Tunis 566 Africa Vsuardus Monke 780 France Z. Zozomenus Historiographer 430 Greece Zeno Veronensis Bish 663 Italy Io. Zonarus Monke Historiographer 1100 Greece A Catologue of our English Doctours cited in this treatyse VIZ. Abbot Doctour of diuinity and Bishop of Salisburie Ball Minister Bancroft D. and Bishop of Salisburie Ballow D. and Bishop of Lincolne Ball. Minister Bilson D. and Bishop of winchester Bridges D. and Bishop of Oxford Bunny Minister and chaplin vnto the Bishop of yorke Camden chief Herald of England Carleile D. of Diuinity Cart-wright Archpuritan of England Couil Doctour Couper Doctour and Bish of winchester Dearing a great Puritan Disputation in the Tower Downam Doctour and Bishop of Derrie in Ireland Doue Doctour and preacher in London Fox Field Doctour Fulke Doctour Gardiner Doctor and Bishop of winchester Gyssord Minister Henoch Clapham a great puritan Hamfrey Doctour and Master of Maudliu Colledge in Oxford Hutton Doctour and Bishop of yorke Iuell Doctour and Bishop of Salisburse Knox a chief minister in Scotland Ministers of Lincolne Morton Doctour and Bishop of Chester Napper a chief Mathematician in Scotland Puritans Suruey of the booke of Common prayer Parkins Preacher in Cainebridge Penrie a purâ—tan Some Doctour and Master of Peter house in Camebridg Suâ—â—â—ff Dean of Exon. Whitaker Doctour and Master of S. Io. Colledge in Camebridge Whitgift Doctour and Bishop of Canterburie Willet Doctour The Authour to the Reader Gentle Reader for as much as through diuers and vrgent occasions withdrawing me I could not attend the presse my self or procure any to supply my place with that care and diligence which is required especially in such abusinesse which ought very carefully to be attended once begun and lykwyse constrained to make vse of a straunger altogether ignorant in our tongue for the presse through these I say and such other inconueniences there haue escaped many errours for which I would intreat patience and that they be not altogether imputed vnto my negligence or taken in ill part the rather because I do not find any that do so obscure the sense but it may very easily be vnderstood what is intended Farvvell I. P. Priest THE SAFEGARDE FROM SHIP-WRACKE OR HEAVENS HAVEN Wich is not to be attained vvith out the Shippe of S. PETER TO WITT The vnitie of the auncient Catholike Church vvhose faith therefore through all ages as in a glasse in heere presented vnto you THE I. ARTICLE The English Were conuerted a thousand yeares since to the Catholick faith ONE thousand yeares since S. GREGORY then Bishop of Rome conuerted vs English-men by the preaching of S. AVGVSTINE from heathenish infidelitie to the faith of Christ S. BEDE tearmeth this S. GREGORY a lib. â— hist cap. 2. a man of immortall witt who by his industrie conuerted the English nation from the power of Sathan to the faith of Christ c. Saying there yeâ— further of him he is an Apostle to vs for wee are the Seal of his Apostleship in our Lord. M. Godwin saith b in his catalog of the Bishops of EnglaÌ„d pag 3. That blessed and boly Father Saint Gregory was the occasion of replanting the Christian faith in our countrey M. VVhitaker saith c contra Duraum l. 5 p. 94 Gregory did vs a great benefit which wee will euer most gratefully remember M. Godwin tearmeth this S. Austine d Ibid pa. 7 This our â—postle In proose that our then conuersion was in euery particular point the same with our now professed Cathol k faith M. D. Humfrey saith e in Iesuitâ—mo par 2. rat 5 p 5. 617 But what haue Gregory and Augustine brought into the Church a burden of ceremonies c. The Archbishops pall at soleÌ„nâ— masse tyme purgatorie c. the offering of the healthfull hoste of Christs bodie and blood and prayer for the dead c. reliques c transubstantiation c. new consecrations of Churches c the lyke description is made of S. Gregories Doctrine by Å¿ in Chron. lib 4. pag. 567. 568. Carion Also Iohn Baâ—e affirmeth as much and saith further with all that g in act Rom. pontif printed ad Basil 1558 pa. 44. c. Centur. 1. fol. 3. S. Augustine was sent by Gregory to season the English SaxoÌ„s with Popish faith that King Ethelbert dyed one twentie yeares after he had receaued poperie Luke h Epitom hist. ecclesiastica Cent 6 p. 289. 290. Oseander describeth it yet more particulerly This being so i in his consut of purgat pag. 333. euident M D. Fâ—â—k tearmeth it therefore in generall our peruersion M Powell calleth the same Saint Augustine k considerat of the Papistes supplication pag. 34. a false Apostle M.D willet placeth S. Gregorie S Augustine amongst the l in his Tetractylon papismâ— pag. 212. first fathers of superstition captaines or ringleaders of popih deuynes THE 2. ARTICLE The same faith vvas vniuersally professed for sundry ages before and vvas also agreable to that first faith vvhere vnto the Brittans of wales vvere conuerted in the Apostles tymes M Iohn Napper in his a pag. 6â— treatise vpon the reuelatioÌ„s dedicated to his Maiestie saith Betweene the yeare of Christ 300. and 316. the
THE SAFEGARDE FROM SHIP-WRACKE OR HEAVENS HAVEN Deut. c. 32. v. 31. For their God is not as our God euen our enimies being iudges Esai 19. v. 2. And I vvill set the Egyptians against the Egyptians so euery one shall fight against his brother Vt supra cap. 35. v. 8. This therefore shal be vnto you a direct vvay so that fooles cannot erre thereby If you returne then and be quiet you shal be saued Cap. 30. v. 11. Compiled by I. P. Priest PRINTED AT DOVAT By PETER TELV at the signe of the Natiuitie Anno 1618. Superiorum Permissu TO HIS LOVING BRO G. P. All health and peace KINDE Bro after many dayes not hauing visited you by any letter nor lykwise receaued any from you I thought Good and now high tyme to wryte these few vnto you not so much to acquainte you with any now matter worth labour as to make knowne more at large and manifest what hath be fallen me longe since my arriuall in these partes Neither take it in ill part that I haue not certifyed you so much ere now euen then perchance when you first heard some rumor of me concerning the Catholicke faith for I would not rashly moue such a matter or with out firme foundation acquaint you with that which I should not be able to defend for you may not think me ignorant of what opposites I may suspect in such a case wherefore I thought it more secure for both parties to deferre it vntill this tyme. Maruail not therefore I pray you either at my matter or manner of wryting but patiently attend the end and I doubt not but the sequele will giue you better content or at least no iust cause of offence The dutie to our Mother loue to your selfe and the rest our poore Brothers and Sisters is cause of both and therfore though I beginne more abruptlie then I would or had intended it is to avoyd prolixite where the matter it selfe is so vrgent Most trulie therfore was it sayd of an auncient Sainte Oft tymes that vvhich vvee knovv not through our sloth the same by teares is made knovvne vnto vs. and an afflicted mynd more certaynly findeth out a fault comitted and the guilt vvhich she remembred not in security shee clearlie perceaueth being troubled This is the cause why almightie God in holy Scripture so often admonisheth vs Iob c. 4.9 whoe as Iob saith dvvell in hovvses of clay to pull downe our plumes and enter into consideration what state wee stand in which certenly me thinkes may most aptlie be applyed vnto vs for who to omit the relation of our goulden age and dayes wherin wee dranke full cupps of pleasure and delight with all content and least remembrance of God and thankes for his benefits as wee ought with these worldly afflictions so depressed as wee Who of his most supposed sâ—â—ndes so forsaken as wee Nay who by his owne blood and nearest kindred so hardly dealt with all as wee But what Iob 2.9 shall wee hearken to Iobs wyfe and blesse God and die No but rather with patient Iob in the next verse answeare thou hast spoken lyke one of the foolish vvomen if vvee haue receaued good thinges of the hand of God evill thinges vvhy should vvee not receaue Also the Prophet Esaie thundereth out the most terrible comparisons he could deuise to a wake vs out of this damnable Lythargie of carelesse inconsideration of our state and telleth vs saying And behold he shall come in hast speedely c. he vvill not slumber nor sleepe c. all which threatninges in my vnderstanding seeme to haue some peculier reuerence more vnto me then you for as much as God hath not once or twice moued me by often conference Esaie 5 27. of the Catholicke faith but also I haue had Catholicke bookes which might haue satisfied any man not altogether peruerse as indeed at that tyme I was for when at my frindes request I began to read to witt The Suruey of the nevv Religion and that there did many thinges occure repugnant or rather confuting my affectionate religion in which I was nourished my patience by no meanes would search any further into it but with all contempt did vtterly reiect it which how foolish a thinge it was I appeall to your owne iudgment for admitt there were a Turke and a Christian contending about religion and as sure it is no way to be saued but by the one only true Christian and Catholicke faith notwithstanding will obstinatlie content himselfe with his Turcisme in which he had his being and bringing vp and not heare the contradiction of his Alchoran by the knowledge of any other religion how vniuersall or warrantable soeuer would you not repute him a madd man and altogether inexcusable certenly you could not doe lesse much more an astrauagant Christian bred out of the Catholicke Church which not withstanding he hath heard of by the generall coÌ„sent of all yea of her most spitefullest enemies to haue beene the Romane Church are so to haue continued the first six hundred yeares pure and vnspeâ—ted with out stayne or corruption yet not witstanding he will not geue eare to this faith or religion or vnderstand the cause iustly why he should refuse it would you not I say condemne this man as worthy of double punishment certenly such an one was I but God for his longe patience and sufference whoe out of his infinite goodnes and clemencie hath thus through so many troubles and straunge accidentes at length brought me to the true knowledge of his seruice and porte of saluation I render all humble thankes earnestlie imploring his grace of perseuerance and if it be his good will and pleasure to seal the profession thereof with my blood and life Now therefor Lo Bro not to detayne you longer from my intended scope if you approue of that comparison borroweed from a christian and a Turke then I pray let me craue the same of you that you will at least graunt me that fauour as vprightly not passionate or led with affection to peruse this my labour it being awork indeed conducing to no momentary pleasure or profit but taken in hand for your eternall good and future ioye and glorie in the world to come where no sinister chance or froward fortune can euer bereaue you of it In this labour I say my trauells first present themselues vnto you for some speciall causes hereafter notified which verily I may account a trauell to Damascus Act 9.28 wherin a good Annanias by our Sauiours appoyntment hath caused to fall from myne eies those scales of ignorance where with I was formerly blinded so that I may rightly say truth is great and preuaileth â— Esd 4 41. and least you should thinke me heerein not to haue dealt prudentlie I intreat you euen for the loue of your owne soule approue or disproue of my proceedinges as your owne iudgment not forestaled with aslat resolution to condemne me vnheard shall passe
these bookes to be canonicall CoÌ„cerning e Apol. 2. adu Ruffinum in Prolog S. Hierome lie answereth and explaineth himself saying truly I did not set downe what I thought but what the Hebrewes are accustomed to say against vs heerein calling there further Ruffinus e Apol. 2. adu Ruffinum in Prolog a foolish Sycophant for mistaking and charging him with the Hebrewes opinion Also in another place he most expresly placeth the f in Machab in praefat in bookes of Machabees reiected by the Hebrewes amonge the stories of Deuyne Scripture And in another place he saieth of g Iudith Iudith the booke of Iudith among the Hebrewes is read among holy writinge whole authoritie is not iudged so sit to confirme things that are in contention c. but because the councell of Nice is said to haue reckoned this booke in the number of holy Scripture I rest content c. Secondly it is euident that in the primitiue Church the canonicall Scriptures were not generally receaued all at once but in so great varietie of pretended Scriptures sundry bookes were for the tyme misdoubted or by some Fathers and Councels omitted or not receaued which yet afterwardes vpon better search and consideration they were generally acknowledged To conclude this point heare M. Bilson Lord Bishop of Wâ—nchester saying h in his Suruey of Châ—ists sufferings c. anno 1604. pag. 664. the Scriptures were not fully receaued in all places no not in Eusebius tyme. he saith that the epistles of Iames Iude the 2. Peter and 2. Iohn are contradicted as not writen by the Apostles the epistle to the Hebrewes was for a while contradicted c. the Churches of Syria did not receaue the 2 Peter nor 2. Iohn the epistle of Iude nor the Apocalypse c. the like might be said for the Churches of Arabia will you hence therefore conclude that these parts of scripture were not Apostolicall or that wee need not receaue them now because they were formerly doubted off c so fully doth M. Bilson answere our Aduersaries like vsuall obiections against the Machabees and the other bookes of the old testament now in question But the authoritie of the Church only as is by our Aduersaries confessed might satisfie vs at least in this poynt for M. Iewel saith defence 1. of his Apolog pag. 201. edition an 1571. pag. 241. the church of God had the spirit of wisdome wherby to discerne true scripture from false the protestant author of the scripture and the church whome Bullinger so greatly coÌ„mendeth in his preface thereof to the reader doth affirme k Cap. 15. fol. 71 71. cap. 16 fol. 74. 75. that wee could not belieue the ghospell were it not that the church taught vs and witnessed that this doctrine was deliuered by the Apostles THE X ARTICLE The protestantes pretence of only Scripture is friuolous and idle a In his Suruey c pag 219. It hath euer bene the coÌ„mon practice and deceipt of almost all Nouellistes to pretend only scripture vsinge it as theire laste and only refuge thereby to continue theire contentions and to exempt themselues from all other finall iudgmentes whatsoeuer In this sorte Beza himselfe is noted to euade witnes M. Bancroft Sayinge a How Beza discrediteth himselfe sayinge if any man shall oppose against my exposition the authoritie of certaine fathers I appeale to the word of God whereuppon M. Bancroft inferreth sayinge how cranke is Beza wth the auncient fathers The Brownists of Amsterdam saye to M. Balsons allegations from the fathers b Apologie print 1604. pag 103. Let M. Bilson wth these Doctors know that vnles they can proue by the word of God their Prelacie c. all the colour they bring oute of former times and writers is of no moment in this case M. Hooker saieth of the c Eccl policie in his preface page 38. Anabaptiste the booke of God they for the most part so admired that other disputation against their opinions then only by allegatioÌ„ of scripture they would not heare d â—b de Christe natura pag. 2. In this sort doth Socinus a protestant against volanus his protestant aduersarie giue the stipp in defence of his errour against the diuinitie of Christe saying To what purpose should I answere that wich thou borrowest from the Papistes c. especially where thou opposest to vs the perpetuall Consent of the Church very exellently doubtlese in this behalfe hath Hosius the Papist discoursed against you wounding you with your owne sword and therefore you are no lesse saf in vrging against me the Churches perpetuall consent then are the Papistes in their vrging thereof both against you and vs And alitle further he saith e Pag. 222. wee set before vs in this QuestioÌ„ concerning the diuinitie of Christ none for Master or interpreter but only the holy Ghost c. for wee do not thinke that wee are to stande to the iudgment of any man though neuer so learned of any CouÌ„cell though in shew neuer so holy lawfully assembled of any visible Church though neueuer so perfect and vniuersall Euen Volanus him selfe disputing against the Iesuites is forced to make vse of the examples sayinges and deedes of Athanasius Hierome Augustine Theodoret other fathers whose authoritie he now opposeth against vs as sacred Thus much haue I thought good to remember that Volanus may rereaue answere from him selfe wheÌ„ he so often inferreth against vs the authoritie of learned meÌ„ CoÌ„sent of the Churche Thus farr Socinus Insomuch that A certaine Englih protestaÌ„t author of the treatise entituled A briefe answere to certaine obiections against the descentioÌ„ of Christ into hell printed at Oxford by Ioseph Barnes where he saieth reproueth this other protestaÌ„t brother sayinge where you saywe must build our faith one the word of faith tyinge vs to the scripture only you giue iust occasioÌ„ to think that you neither haue the auntict fathers of Christes Churche not their sonnes succeding theÌ„ agreeing whith you in this point which implieth a defeÌ„ce of some strange Paradox these likewise he This kind of tergiuersation vnder pretense of only scripture is and hath bene so infinitly tedious to protestantes them selues so euidently the only meanes wherby to vpholde all theire dissentions yet daylie renewinge and vprisinge that M. Hooker faieth M. f preface of his Ec. po icie lect 6. pag. 28. 29. â—era in his laste booke but one professeth him selfe to be now wearie of such Combates and encounters whether by word or writing in so much that he findeth that Controuersies are therby made but braules therefore wisheth that in some comoÌ„ lawfull asseÌ„bly of Churches all these thyftes may be at once decreed Luther himselfe calleth the scripture g Hosias â—ib 3 coÌ„tra Râ—cutud see it also 〈◊〉 A booke for heretikes And others of his coÌ„federates h A Ianus Cope Dialog b. c. 19 1. A Nose of wax a phrase
if it were no where read in the old scripture the authoritie of the whole Church which is cleare in this custome is not small where also commendation of the Dead hath it place in the prayers of the priest which arre powred out vnto our lord God at his Aultor And againe a cap. 4. supplications for the spirits of the dead arre not to be omitted which the Churh hath prouided for to be made for all that dye in the Catholicke and Christian Societie although theire names be concealed so that such as want parentes sons kinsfolk or friends may notwithstanding receaue this benefit by their holy and common mother the church Againe b de Ciultâ— Dei l. 20. c. 25. It is not to be doubted saith he but that the dead are holpen by the prayers of the holy church and the healthfull sacrifice and almes that are imployed for their soules that God will deale with them more mercifull then their sins deserue Againe c Enchirid c. 110. It may not be denyed saith he but that the souls of the deceased are relieued by the piety of their liueing frindes when for them is offered the sacrifice of the mediatour c. S. Gregory anno 590. saith d lib 4. Dialog c. 55. The oblation of the wholosome hoste is wonte to help soules after death very much so that often tymes deceased soules theÌ„selues doe seeme to craue the same Againe e cap. 50. This doth profit the dead whome grieuous sins doe not depresse and charge to vvit if they be buried in the church because their neighbours as often as they come to the said holy places doe remember them whose Sepulchers they see and doe power out their prayers for them THE ADVERSARIE f in his playne demonstrat that our Browmist be full Donatistes c. pag. â—3 M. Gyssord affirmeth that euen in the churches publicke worship to pray for the soules of the dead to offer oblation for the dead was generally in the church long before the dayes of Austine as appeareth in Cyprian and Tertullian who were before him and neerer the tyme of the Apostles g Instit lib. c. 5. sec 10. Caluin acknowledgeth that one thousand three hundred yeares since it was a castome to pray for the dead And a little after he saith but I confesse they were drowned in errour h M Fulke terentâ—e c p. 106 confâ—t of Purgat p. 78. 20 326 34â— 30â— 3â—2 393 194. M. Fulke affirmeth that it preuayled with in the first three hundreth yeares after Christ and also saith that Ambrose allowed prayer for the dead and that it was the common errour of his tyme also that Austine blyndly defended it and Chrysostome and Hierome approued the same yea that Tertullian Cyprian Austine Hierome and a great many moe doe witnes that Sacrifice for the Dead is the tradition of the Apostles Bucer saith i in sacra quatuor Euang. printed Eâ—â—leae Anno 15 6 in Mat. cap. 12 pag. 311. Chem. Examen pag part â— pag. 93 94 107. M asch Aâ—olog pro caeâ—a Domini c. pag 1. Actes 17 â—4 M Fulk confut Purgat pag. 35 and against RheÌ„test in 2. Thessa 2 Sect. 19. fol. â—â—1 Chem exam Part. â— pag. 100.101.110 D Bridges in hiâ— defence of the Gouerned c pag. 917. Euseb l. 5. hist c. 26. Hier in Catul. M. Sut de presbyteris c. 1â— p. 91 M. Orin in his picture of apuritan printed 1605 fol. G. 2.3.6 Diony l. de Eccla Hierarch c. de Baptismo entit that prayer and almes were made for the dead almost from the very begining of the church Chemnitus likewyse confesseth as much yea generally this poynt of sacrifice for the dead is so confessedly auncient that our learned aduersarie M. Ascham is forced to say that no first begining thereof synce the Apostles tymes can be shewed likewyse prayer for the dead is acknowledged to be taught in the wrytinges now extant vnder the name of Dionysius Areopagita mentioned in the Actes of the Apostles witnes M. Fulke where he thinketh that Dionysius liued in the â—â—â—e of Origen Chemnitius affirmeth that Dionysius teacheth prayer to be made in the temple for the dead M. D. Bridges Lord Bishop of Oxford saith I take this Dionysius to haue bine before Basil sc anno 380. Wheras it is vsually obiected against this booke that if it had bine the writing of Dionysius then Eusebius or Hierome would haue mentioned it this confessed antiquitie therof before their tymes avoideth that obiection which is no lesse plainly discharged by Eusebius and Hierome themselues who signifie that the bookes of sundry writers were vnknowne to them M. Sutcliff saith that Dionysius is certeinly the best witnes of antiquitie for he seemeth to be most auncient c. M. Oliuer Ormerode saith I referre you to Tertullian Iustine Martyr Cyprian c. but what doe I cyte these Fathers Dionysius Areopagita who liued in the Apostles tyme maketh mention of the Crosse in Baptisme Also the protestant treatyse k consensus Orthodoxus Tiguri anno 1578. fol. 198. 198. Archbishop in his answer to the admonition pag. 105. sect vlt. entituled as in the margent alleageth and affirmeth Dionysius who writ de Eccle. Hierarch to haue liued anno 96. The Lord Archbishop of Canterbury alleageth Dionysius saying Dionysius Areopagita in his booke de calesti Hier. 7. chapter speaketh thus c. See also M Cooper late Bishop of winchester in his Dictionarium historicum c. annexed to his Thesaurus printed 1578. at the word Dionysius Arcopagita In like manner concerning Lymbus Patrum whereas l tom 1. l. 4. de Christi anima c. 14. Cardinall Bellarmine alleadgeth in proofe thereof the playne testimonies of the Greeke Fathers Iustine Irenaeus Clemens Origen Eusebius Basil Nazianzen Nissen Epiphanius Chrysostome c. And of the Latine Fathers Tertullian Hyppolitus Cyprian Hilarie Gaudentius Prudentius Ambrose Hierome Ruffinus Augustine Leo Vulgentius c. our aduersarie Danauâ— answereth to their testimonies sayinge m ad RobertiÌ„ Bellarm. disput part 1. pag. 176. Sâ—c M. Iac. in M. Bilsons book of the full redemption of manland pag 188. See also M. Bilson in his Suruey c. pag â—56 and M Iacob himselfe in his defence of the teâ—â—yse of Chr stes sufferinâ—e 199. 200. M whitaker Conâ—ra Duraeum 8. pag. 567. 773. As concerning them they were not instructed out of Gods worde neither doe they confirme their opinion by it but only by their owne coniectures c. In lyke plaine manner doth M. Iacob affirme saying All the Fathers with one consent affirme that Christ deliuered the soules of the Patriarches and Prophets out of Hell at his coming thither and so spoyled Sathan of those that were in his present possession M. Whitaker answereth to Duraeus testimonies froÌ„ the Fathers concerning this poynt of â—ymbus Patrum saying what thou canst not ouercome by scripture thou wilt without doubt effect