350. saith e in Thesauro vt D. thocitat in opusculo de erroribus Grec wee ougth to stick to our head the Pope of Rome it perteineth vnto all to aske of him what to belieue what to hold S. Chrysostome anno 380. saith f homil vlt. in Ioannem S. Peter is a master placed over the whole world by our Sauiour Tertullian anno 200 saith g lib de praescript haeret That wee ought not to dispute with heretiques out of the Scripture because the true vnderstanding of Scripture is froÌ„ the Catholicke church therefore it ought first to be manifest what is the true doctrine of the Catholick Church but this can by no means be better knowne then in the Churches of the Apostles the chiefest where of is the Roman Church S. Cyprian anno 240. saith h lib. 1. epist 1. that heresies and schismes spring from nother cause then because the priest of God is not obeyed nor one priest for the tyme in the church iudge in the place of Christ is thought on S Ambrose anno 380. i Epist 10 writing to the Eemperour ValeÌ„t ne the younger who being corrupted by the ArriaÌ„s would iudg of matters of faith saith But certenly if wee obserue either the order of devyne scripture or the course of auncient tymes who can deny but that Bishops in matters of faith I say in matters of faith were wont to iudge of Christian Emperours that is of their faith and not Emperours of Bishops that is of their faith thy Father a man of riper age said it be longeth not vnto me to iudge of Bishops now thy clemencie saith I ought to iudge Et infra if there be-any thing to be handled concerning faith that conference doth belong vnto priestes as it was done vnder ConstaÌ„tine a prince of famous memory heire of thy fathers dignitie but what hath bene well begunne is other wise coÌ„summated For Bisthops did first giue the true and syncere faith but when some would iudge of faith with in theire palaces they did effect by circumuensioÌ„ that the iudgmeÌ„t of Bishops might be chaÌ„ged S. Hierome anno 380. saith k in epist ad Damasum I beseech your holynes the Pope by Christ crucified the saluation of the world by the holy trinitie that there be authoritie giuen me by your letters either that I councell or affirme three Hypostases And in an other place he saith l lib. 1. coÌ„t Iouin out of Twelue one is chosen that a head being constituted occasion of Schisme might be taken away S. Augustine anno 400 saith m lib. 1. cont Crescouium cap. 23. whosoeuer doth feare to be deceaued through the obscuritie of this question let him aske councell of the Church which the holy scripture doth demonstrate with out any ambiguitie or doubting And againe n cont epist fundamenti cap. 5. But I saith he would not belieue the ghospell if the authority of the church did not compell me There be many moe of this kind which for breuities sake I omitt not doubting but these may suffice only receaue this testimonie from S. Austine that these fathers do not teach any new opinion or doctrine of their owne but what they haue receaued from the Apostles and primitiue Church it self o lib. 2. cont IulianuÌ„ Pelagianum The auncient Fathers saith he sought not frindship with vs or you nor yet were at enmity with either of vs with vs or you they were not offended neither did they pittie either of vs but what they found in the Church that they held what they had Learned that they taught what themselues had Learned of their forefathers the same they deliuered to their children For heretickes alleadging of authoritie or Scripture for the most parte the saying of S. Cyprian may suffice p de vnitate ecclesiae cap. 9. O corruptor of the Apostle and false interpreter the first wordes thou puttest downe but omittest that which followeth as thou thy self art cutt of from the church so thou cuttest away one sentence froÌ„ one little chapter THE 7. ARTICLE Scripture neuer called in Question amongst Catholickes a The fiue bookes of Moyses Iosue Ruth 4. bookes of kinges Paralapomenon 2. bookes of Esdras Nehemias sob the psalter of 150. psalmes prouerbes Ecclesiastes canticles 4. greater Prophets 12 lesser 4 Euangelistes the Actes of the Apostles 13. epistles of S. Paul besides that to the Hebrewes to other epistles one of S. Peter the other of S. Iohn THE 8. ARTICLE Scripture some tyme called in Question b Hester Baruch part of Daniel Toby Iudith wisdome Ecclesiasticus first secund of machabees certaine partes of S Marke Luke Iohn the epistle to the Hebrewes the epistle of S. Iames the last of S Peter the epistle of Iude part of the first of S. Iohn 2. 3. of S Iohn and the Apocalipse But now all proued to to cannonical THE 9. ARTICLE Scripture neuer admitted by the Catholicke church THe prayer of Manasses 3. 4. of Esdras 3. 4 of Machabees psalme 151 the appendix of the booke of Iob. the booke of Hermes called the pastor Now to omitt all out Aduersaries idle obiections without any proofe the Catholick thus proueth his scripture S. Austine saith a de Doctrâ—nâ— Christiana l. 2 c. 8. the whose cannon of Scripture is coÌ„teyned in these bookes The fiue bookes of Moyses c. Iob Toby Hester â—â—…h and the 2. bookes of Machabees twoe bookes of Esâ—â—…as c and these 2. bookes wherof the one is called wisdom the other Ecclesiasticus for a certaine similitude called the bookes of Salomon for it is most certenly affirmed that â—eâ—us the son of Syrach did write them which not withstanding because they are thought worthy of Authoritie they are to be numbred amongst the Prophets the rest are c. these S. Austine Also the third councell of Charthage at which S. Austine was present saith b Cinou 47. See the lyke accompt by InnoceÌ„t in epist ad Ex â—pâ—rum and Selasius tom 1 concil in decret with 7â— Bâ—sâ—â—â— by Ischâ— l â— â—â—â—â—olog c 1 by Rabâ—nus l. 2. instit clericorum by Cassiodâ—â— l 2. dâ—â—m lâ—ctâ—oneÌ„ See it is thought good that nothing be read in the Church vnder the name of deuyne Scripture besides the Canonicall Scriptures the Canonicall scriptures are Genesis Exodus Leuiticus c the fiue bookes of Salomon c. Toby Iudith Hester 2. bookes of Esdras 2 bookes of Machabees c. Wheras out Aduersaties obiect that c OrigeÌ„ in eo ad IuliuÌ„ ArticanuÌ„ Origen d hom 1. in leuiticum Epiphamus c S. Hierome affirme the Machabees Ecclesiasticus Toby and other bookes of the old Testament to be Apocryphall it is answered ther vnto first that the Fathers in those places do not speake of there owne opinion but do only repeat what was the opinion of the Hebrewes and what bookes they thought Canonicall these three Fathers do defend
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
ill beseeminge the scripture and word of the holy Ghost howsoeuer wrested and abused by wicked men Likewise Beza himselfe saith i Beza praeface to his booke intituled ad octi colioquâ—j moÌ„tis vel gaâ—biâ—esis respons pâ—rt 1. pag 2. Let all those thinges be submitted to the IudgmeÌ„t of all learned and orthodoxall deuines especially of a free holy and lawfull Synod yf God shall at any tyme graunt any M Hocker saith againe k Hooker vbi supra pag. 26. what successe God may giue to any such kinde of conference or disputation wee caÌ„not tell but wee are right sure of this that Nature scripture and experieÌ„ce haue all taught the world to seeke for the endinge of coÌ„tentions by submitting it selfe to some iudiciall and definitiue senteÌ„ce where vnto neither parte that contendeth may vnder any pretence refuse to stand And a little further l pag. 28. see also the title in M D. Concil exameÌ„ c. pag. 2. 3 4. 5 the also M. B. loâ— in his perpetuall gouerâ—ment c pag. 370. 372. 374. The will of God is to haue theÌ„ doe whatsoeuer the sentence of a iudiciall and finall decision shall determin yea though it seeme in theire priuate opinion to swarue vtterly from that which is right c and that without this it is impossible wee should auoide confusion or euer hope to attaine peace And certainly our aduersaries hearein doe but accordinge to the wholsome admonition of S. Austine sayinge The veritie of scripture is holden of vs when we doe that which pleaseth the vniuersall Church which the authoritie of the same scripture coÌ„mendeth and a little after he saieth m Austine tom 7. lib. 1. cap 33. whosoeuer feareth to be deceaued in the obscuritie of this question lett him aske councell concerninge it of the Church which the holy scripture pointeth vnto whout any ambiguitie M. Whitaker acknowledgeth that the question concerning canonicall scripture is to vs determined n Adu stap l. 2. c. 6 p. 270. 57. lib 2. c. 4. pag 300. 298 14. 15 against M. VVilliâ— Reignolds pag 44 See the same in M. Hooker ca. 3. â— 8. pag. 247. not by testimony of the spirit which saith he being priuate secret is vnsit to teach resell others But as he confesseth by ecclesiasticall tradition An argument saieth he whereby may be argued and coÌ„uinced what bookes are canonicall and what are not The ProtestaÌ„t author of the treatise of the authoritie of the scripture and the Church whome Bullinger in his preface before the same booke so highly coÌ„mendeth doubteth not to saie with S. Austine and Tertullian we o the protestant c. c. 15. pag 74 75. could not beleeue the Gospel were it not that the Church taught vs and witnessed that this doctrine was deliuered by â—he Apostles This treatise was translated out of latine into English by Iohn Tomkins and printed 1â—79 M Hooker saieth p In his first booke of Eccles polic c 5. 14 pag. 86. Ib d l 2. 5 4 pag. 102. of thinges necessarie the verie châ—â—fest is to know what bookâ—s we are bounde to esteeme holie which point saieth he is confessed impossibâ—e for the scripture it selfe to teach Againe it is not the word of God saieth he which doth or possible can assâ—re vs that we doe well to thinke it is h s word for if any one booke of the scripture dâ—d giue testimony of all yet still that scripture which giueth credit to the rest would requier an other scripture to giue credit vnto it neither could wee come vnto any pause where on to rest vnles besides scripture there were some thinge that might assure vs c. lib. 3. S. 8. pag. 146. lib 2 li 7. pag 1â—6 which also he acknowledgeth to be the authoritie of Gods Church THE 11. ARTICLE Protestantes disagreeing translations M. Bruges saith a Apologie sect 6 That the approued Protestant traÌ„slation hath many omissions many additions which some tyme obscure some tyme peruert the sense M. Carleâ—â— in his booke that Christ went not downe to hell hauing discouered many faultes in the English Bibles inferreth b pag 116. 241. That the English Protestantes in many places detorte the Scriptures froÌ„ their right sense and shew themselues to loue darknes more them light falshood more then truth they haue corrupted and depraued the sense obscured the trueth deceaued the ignorant and supplanted the simple M. Broughten also one of the chiefest linguistes in England in his epistle to the Lordes of the priuie Councell desireth them to procure speedily a new translation o because that saith he which is now in England is full of errours And in his Aduertisement of corruptions to the Protestant Bishops he saith That theire Publike translation of Scriptures into English is such as it peruerteth the text of the old testament in fouer hundred and forty eight places and that it causeth Millions of Millions to reiect the new testament and to runne to eternall flames c in his translation of the new testament parte 11. folio 110. Charles Molineus saith That Caluin in his harmonie maketh the text of the ghospell to leape vp and donne as the truth it selfe declareth he vseth violence to the letter of the ghospell in many places clean traÌ„sposeth it and besides this he addeth to the text These hee d tom 2. ad Luther lib. de Sacramento fol. 412. l. 413. Zuinglius after detection of many corruptions in Luther concludeth thus See how thy case standeth Luther that in the eies of all men thou arte seenne to be a manifest and common corrupter of holy Scripture which thing thou canst neuer deny before any creature how much are wee ashamed of thee who hitherto haue esteemed thee beyond all measure and now trie thee to be such a false fellow these hee Castalio saith That to note all the errours of Beza in traÌ„slating the new testament the worke would require to great a volume e In the fume of the confereÌ„ce before his maiestie pag. 46. The king thinketh the Geneua translation to be the worst of all other M. Parkes in his Apologie of three testimonies of Scripture coÌ„cerning Christes desceÌ„ding into hell in his defence of the first testamonie saith to M. D. Wâ—llet As for the Geneua Bibles it is to be wished that either they may be purged from those manifold errours which are both in the text and in the margent or else vtterly prâ—hibited In A Treatise intituled A petition Directed to her most excellent maiestie c the Puritans say Pag. 76. Our translation of the psalmes comprysed in our booke of common prayer doth in Addition Subtraction and Alteration differre from the truth of the Hebrew in Twoe hundred places Pag. 75. In so much as they doe therfore profess the rest to be doubtfull whether a man with a safe coÌ„science may subscribe therto The Ministers of Lincolne Diocesse tearme the
shall fall there it will a bide you haue serued the world hitherto in sin and heresie to leaue it novv is not so much to leaue it as to preuent it for shortlie it vvill leaue you for the vnexpected coming of death you vvant not of your neerest knired whose suddayne departure may be sufficient examples yea the only death of our father nosmale griefe to me may suffice vs in this To haue erred hitherto is humane to perseuere as I may tearme it is beastly you haue giuen your life past to heresie and her accomplices giue at least the remnant and surplus to God and his Church you haue giuen as one saith the maine croppe io the enimie of mankind the redeemer let at least glean the reproofe of your haruest and he will requite you as he promiseth a hundreth fold and with life euer lasting O Mother Pardon yet once more I earnestly beseech you my bouldnes and rough manner of writing 2. Cor. 116. I confesse with S. Paul I am rude in speach yet tolerable in opening to you the meane how to escape so great a daunger as the eternall perdition both of body and soule in which perill as I said you dayly sleepe in your tyme therefore is but short and you haue a great account to render your conscience vpon the vnderstanding of these cannot but vrge you your sinnes call vpon you the iudge expecteth you imbrace then the Roman Catholicke church for your mother and God will euer be your father accuse your self and God will excuse you be sorrie for your sinnes and they shall not be imputed vnto you permitt the priestes sentence to passe on you and Gods wrathfull sentence shall not touch you If you will mount the hills of Armenia enter the arke of Christes Church if you will ascend the higher heauen enter this lower yea this is the way and only meane To haue liued hitherto in sin and heresie is daunger to dye in this estate as our Sauiour and his Apostles witnes is certayne damnation But I haue beene to longe and therfor must rather abruptly conclude then any way finish this my present discourse wherfor as my last greeting and farewell I humbly beseech you for the tender good of your owne soule and so many which depend vpon you a great account to answere for to wouchsafe the reading or at least relating by some other these my paynes and trauells taken in your be halfe that so at length all poyntes and doubtes clearly proued you may with the people in Esdras say â— Esdras 4. â—2 truth is great and preuaileth and that I as S. Ambrose at the conuersion of S. Austine may sing Wee prayse thee God c you assuming the part of S. Austine with a cheerefull countenance and heauenly responsorie answere wee confesse thee our Lord c. and finally be incorporate a member of Christes mysticall body heere on earth his church in which an obedient child concluding your last daye as the soule of poore Lazarus was by his good Angel conueighed into Abrahams bosome so your guarden or good Angel with a triumphant victorie from that roaring Lyon enemye to man kind the Diuell may present your glorious soule a sweet smelling odor to our Lord Iesus Christ and there with the whole court of heauen his fellow Angels Luc. 15.7.10 as our Sauiour saith reioyce at so glorious a conquest which that it may sort according to my desire and that I may as Iob saith Iob 19.27 see you with these my eyes in that eternall glorie I most earnestly and humbly beseech our Sauiour who hath so long expected you to mercy that you may make your chiefe commoditie of this exhortation and some vse also of this my no lesse painfull then long admonition that in this life you may so purchase is grace as in the next eternall glorie Amen Your obedient sonne to the vtter most that he may I. P. AN INDEX Of the common places treated off 1 IMprimis the English were conuerted aboue a 1000. yeares since to the Catholicke faith fol 1. 2 The same faith was vniuersally professed for sundry ages before and was also agreable to that first faith where vnto the Brittans of wales were conuerted in the Apostles tymes fol 3. 3 Our aduersaries good opinion of the fathers fol. 6. 4 Our aduersaries appeale vnto the fathers fol. 8. 5 Scripture is not easie to vnderstand fol. 10. 6 Scripture is not for euery one to read and interpret fol. 16. 7 Scripture neuer doubted off amongst Catholickes fol. 21. 8 Scripture some tyme in Question fol Ibid. 9 Scripture neuer admitted by the Catholicke church fol. 22. 10 The Protestantes pretence of only scripture is friuolous and Idle fol. 10. 11 Protestantes disagreeing translations and Acknowledg c. fol. 27. 12 The church cannot nor ought not to haue erred fol. 31. 13 The church doth consist of good and bad fol. 33. 14 The church is ought to haue beene alwayes visible Ibid. 34. 15 Of this churches visible head c. fol. 46. 16 Of Free will fol 58. 17 Of the cooperation of Freewill with grace fol. 66. 18 Faith alone doth not iustifie fol 72. 19 Of good workes fol. 78. 20 Of Fastinges fol 87. 21 The lawes and precepts of Christ are not impossible 95. 22 To beseech the prayers of the righteous heere on earth is no derogation to our Sauiour fol 100. 67. 23 The Saintes and Angels in heauen know our doinges and wantes better then men fol. 101. 24 Of Saintes Reliques fol. 112. 25 Of the holy crosse and Images fol. 118. 26 Of Purgatorie and Lymbus Patrum fol. 125. 27 Prayer for the Dead fol. 131. 28 Of Ecclesiasticall tradition fol. 140. 29 Of the Seuen Sacraments fol. 149. 30 Of the efficacle of Sacraments fol. 16. 31 Of Baptisme and the necessitie thereof fol 166. 32 Of the venerable Sacra of the Eucharist as the form Consecration Real presence great care obserued had more thereof then of the water of Baptisme lest any part therof should fall to the ground mixture of water with wine in the Chalice and the receauing therof Fasting and Chast fol. 172. 33 Of the Sacrifice of the Masse fol. 102. 34 Of Communion vnder both kindes fol. 210. 35 Of Confession fol 215. 36 Of Satisfaction 225. 37 Of the single life of Priestes and Clergie men fol. 235. 38 Vowes of perpetuall chastitie were allowed by the Fathers affirming them to be obligatory fol. 245. 39 Of Antichrist and the Aulters and Sacrifice which he is fore told to take a way Daniel 12.11 fol. 247. 40 The Roman faith proued to be the true Catholicke faith by Dionysius Areopagita and Hermes most auncient and Apostolicke fol. 248. 41 To shew no beginning of a Doctrine is an infallible token that it is and proceedeth from the Apostles 249. 42 True Miracles make a stronge argument for the true faith and that the foresaid faith wherevnto the English were conuerted was confirmed by
endeuour not as if vvee vvill not vvithout thy vvill the iustice of God shall not be in thee he that made thee vvithout thee doth not iustifie thee vvithout thee Againe d lib. despiritâ— â—littera ad Marceâ—â—num cap 34. To consent to vocation or not to consent is of mans ovvne freevvill Againe e lib de praedest Sanctor cap â— Both is ours to vvill sci to belieue and to loue for freevvill and both are giuen by the spirit of faith and charitie Againe f Ibid. ca. 5. Not because to beleeue or not to beleeue is not in the vvill of man but the vvill in the elect is prepared by our Lord. LVTHERS DOCTRINE Luther saith g lib qui scribitur operationes in psalmos It is an errour to say and hold that freevvill hath some captiuitie in a good vvorkâ— vvhen vvee speake of the internall vvorke For to will as vvee haue said is to beleeue to hope and loue motion plucking and leading of the vvorde of God is a cerâ—en continuall purgation and renouatioÌ„ of the mynd and vnderstanding from day to day in the knovvledg of God although it be not alvvayes of like feruencie yet that passion is alvvayes a passioÌ„ behold euen as clay in the hand of the potter so is the house of Israel in my hand vvhat authority I pray you hath the clay vvhen the Potter giueth a forme vnto it is there not there a mere passion Heere vvee may se that Luther vvill haue the hart of man vvhen it is conuerted to be no other vvise then as clay vvhen a pot is made of it or vvoode vvherof Mercuties statue is made CALVINS DOCTRINE Caluin saith h lib. 2. Instit c. 5. ¶ 7. But therbesome vvho vvill graÌ„t that the vvill being contrarie to its ovvne vnderstanding is conuerted only by the virtue of God but yet so as being prepared it hath aftervvard his ovvne povver in vvorking And he subâ—oyneth but this is vvickedly attributed to man that he should vvith his vvill as a hand mind vvayte vpoÌ„ grace going before therefor it is not vvell said of Chrysostome ¶ 10. neither can grace without the vvill not the vvill vvithout grace worke any thinge but it moueth the vvill not as it is deliuered and belieued many ages since that it should be after ward in our choise either to obey or resist the motion therfore wee must needs reiect that so often repeated by Chrysostome Whome he dravveth he dravveth him the Partie dravvne vvilling it Againe i Ibid. c. 2. ¶ 4. Chrysostome saith he hath it written some where because God hath put both good and euill in our povver he hath giuen vs freevvill of election doth not reteine vs against our vvils but imbraceth vs being vvilling Also often tymes that vvhich is euill if he vvill is changed into good and a good man that doth fall through sloth doth become euill because God hath made our nature to be of a free will neither doth he impose a necessitie but necessarie remedies being prepared doth suffer al to rest in the sickmans condition Also that vnlesse wee be holpen wee caÌ„ neuer doe any thinge as wee ought or wel so vnlesse wee on our parte endeuour what wee can wee shall neuer obtayne the fauour of God But he said first that all is not from diuine help but that wee ought also to doe some thinge soe that this word is verie familiare with him Let vs doe vvhat vvee can and God vvill supply the rest to which also that is agreable which Hierome saith it is our part to beginne but God vvill perfect it it is our part to doe vvhat vvee can his to full fill vvhat vvee cannot you see heere certaynly saith Caluin in these sentences that they giue more vnto man in the studie of virtue then is fit vvherfore he concludeth they speake therfore saith he to Philosophically of this mutter whoe boast that they are Christes Disciples THE 18. ARTICLE Faith alone doth not iustifie THE CATHOLICKE DOCTRINE The true Catholicke faith where by a man is iustified is not only distincke from Charitie and other good workes but doth oft tymes exist a part neither is any man iustified that is to say pronounced or accounted iust by God for any imputatiue extrinsicall or alien iustice to witt of Christ if he remayne still truly and really vniust and defyled with mortall sinns inherent in him But a-man is iustified that is of impious or at least not iust he is made pious and iust of not holy he is both called and truly made holy by his owne intrinsicall and inherent iustice and sanctitie which iustice or sanctitie consisteth in the habite or root of faith hope and charitie planted in the hart of man for all though the merite of Christ only According to which diuine habite of iustice infused into vs it free doe a man yet afterwardes he doth become more iust by good workes that is to say of iust and holy he doth become more iust and holy by his owne good workes and merites dignified by gods holy grace which doth accompany and follow the same SCRIPTVRE a Luc. 7.47 FOt rhis I say vnto thee many sinnes are forgiuen thee because thou hast loued much b Matt. 7.22 Many shall say vnto me in that day lord lord haue wee not Prophecied in thy name and in thy name wrought many miracles and then I will confesse vnto them that I neuer knew them or you c Rom. 2.13 Not the hearers of the law are iust before God but the doers of the lawe shal be iustified d 1. Cor. 13.2 If I should haue all faith soe that I could remoue mountaynes and haue not charitie I ame Nothinge e Bal. 5. b. For in Christ Iesus neither circumcision doth a vail any thinge nor the prepuce but faith which doth worde by charitie f Ioan. 5.24 Doe you not see that a man is iustified by workes and not by faith only g 1. Peter 4.8 Charitie couereth a multitude of sinnes h 1. Ioan. 4. n. 7.8.9 My Deerest let vs loue one an other because charitie is from God and whosoeuer doth loue is borne of God and knoweth God he which doth not loue knoweth not god Because God is charitie in this hath the charitie of God appeared in vs because God hath sent his only begotten son vnto the world that wee may liue by him FATHERS i In cap 4. epist ad Romanos Origen anno 230. saith Faith cannot be reputed for iustice vnto them that belieue in Christ and yet doe not put of the old man with their deeds k Orat. in S. Lauacrum S. Gregory Nazianz. anno 380. saith Faith without workes is dead l hom 1. in 1. ad Tim S. Chrysostome anno 380. saith There is need not only of faith but also of charitie And m hom â— in Ioannem is it sufficient vnto life euerlasting to beleeue in
Lord not to fear death for his sake Why doe not the faithfull honour that body which the diuels doe reuerence which also they haue afflicted in punishment but honour in the sepulcher therfore I honour the body which hath honoured Christ in the sword and shall raigne with Christ in heauen S Hierome anno 380. saith r lib. Adu vigilantium It grieues him that the reliques of martyres should be couered with a pretiouse couering and not rather bound vp in a clout or hearclâ—th and cast vnto the dunghill that only drunken and drowsie vigilantius may be adored S. Augustine anno 400. saith Å¿ epist 203. ad Quiâ—tianum Truly they carry the reliques of the most blessed and gloriouse martyre Stephan which your holynes is not ignorant of as wee did which also you ought reuereÌ„tly to worship THE ADVERSARIE t examen part 4. p. 10. Chemnitius affirmeth that the auncient Fathers erred in going pilgrimages to reliques u Osian Epit. Cent 4. pag. 5â—6 Cent. wryters Cent 4. col 12â—â— line 45 M â—ulk answere to a Counterfeit Catâ—ol k. pa. 46 â—1 vvhitaker Cont. Duraâ—m l. 10. p. â—6â— Osiander and the Century vvriters of Mag doe affirme that S. Hierome did foolishly contend that the reliques of Saintes ought to be worshipped M â—ulke saith last of all Vigilantius shall be brought in who wrote against inuocation of Saintes superstition of reliques and other ceremonies him Hierome reproueth For miracles done at the reliques of Saints M. Whitakeâ— saith I doe not thinketh those miracles vaine which are reported to haue bine done at the monumentes of Saintes Luther in Purgatione quorundam articulorum Luther himself saith who can gainesay those thinges which God to this day worketh miraculously visibly at the monumentes of Saintes M. Fox saith x Act. mon. anni 1576. pag. 61. autâ—ed The Idoll ceassed to giue any more oracles saying that for the body of Babylas the martyr he would giue no more answers LVTHERS DOCTRINE y in Serm. quem de cruce edidit in festo ex altationis crucis There is saith he such great aboundance in the world of little peces of the crosse that if they were gathered to gether a howse might be made of them Et infra I would saith he there were none of the crowne of thornes exstant and that there had neuer comforth any of the holy crosse c. wherfore if any man should giue me such afragment for agift yea if I had that crosse in my hand and knew it to be so I would preseÌ„tly so lay it vp as it should neuer see sun more c. But the same that I said of the holy crosse doe I also say of Saintes reliques as they tearme them for these reliques are no other thinge then the seducing of the faithfull wherfore it were much better that they were buryed vnder the earth vigilantius writ vpon this same against whome Hierome opposed himself with all his force in so much that certaynly I would he had temperated himselfe a little better in this matter but if I would giue credit to the workes of vigilantius as they are exstant according to Hierome I should rather belieue that he had written much more Christian lyke then Hierome himself vpon this matter CALVINS DOCTRINE z in libello â—uo quem vâ—â—cat admonâ—tionem de perquâ—tendis 〈…〉 Therfor saith he to speake in few wordes the desire of reliques doth neuer want superstition yea which is worse it is the mother of Idolatrie it was the office of Cristians to leaue the bodies of Saintes in their sepulchers and not to erect them vp with a sumptuous and costly worke wherby to make an vntymly resurrection of their bodies this certenly was neuer vnderstood but on the contrary against the decree of God the bodies of the faithfull are diged vp that they might be richly extolled and praysed when as they ought to rest in their sepulchers as in beds vntill the last day This preaching of Caluins was so frutfull in France Laut Surius in comm ad annum 1561. that the Hugonets of Pycardy burned the reliques of S. Hilary and they of Lyone and Turon burned the bodies of S. Ireneus and S. Martyne An old condemned Heresie Amonge other errours vigilantius the hereticke affirmed S. Hieron contra vigilant that the reliques of Saintes ought not to be reuerenced THE 25. ARTICLE Of the Holy Crosse and Images THE CATHOLICKE DOCTRINE The signe of the crosse and vse of Images of other Saintes doe no way repugne deuyne worship or the word of God but doe specially a gree with them both therfore they are piously and religiously to be obserued both for the honor and reuerence of the first institutours and also for the mysteries and hydden vertues in them SCRIPTVRE a Exod. 25.18 Twoe Cherubins thou shalt make of beaten gold on both sides of the oracle b Num. 21 8. And the Lord spake vnto him make a brasen Serpent and put it for asigne whosoeuer shal be strucken and shal be hold it shall liue c 3. kinges 6.35 And he engraued Cherubims palmes and very excellent engrauen worke d Hebrewes cap 9.1.5 And ouer it were the Cherubims of glorie ouer shadowing the propitiatorie For the Crosse e Mar. 10.16 Imbracing them and imposing hands vpon them he blessed them f Luke 24.50 And lifting vp his hands he blessed them g Apoc. 7.2.3 The Angel with the signe of the liuing God signeth the seruantes of God in the fore head FATHERS S. Dionysius Areopagita anno 80. saith h cap. 4.5 6. Eccles Hierarch That the signe of the Crosse is to be vsed in all Sacramentes S. Iustine Martyre anno 150. saith i quaâ—st 118. answearing the gentils asking why the Christians did pray with their face to wards the East the cause was Because the better thinges are to be giuen to God also saith he wee doe rather make the signe of the crosse with the right hand then the left when wee doe blesse any thing Tertullian anno 200. saith k lib. de corona militis At euery motion and going for ward at euery passage and end at our apparelling at the putting on of our shooes at washing at the light at the going to our chambers at our seats and when soeuer wee doe conuerse wee signe the fore head with the signe of the Crosse S. Cyprian anno 240. saith Let the fore head be feÌ„ced that the signe of God may be kept safe Againe a fore head made pure by the signe of the crosse cannot carry the crowne of the Diuell it hath kept it self for the crowne of our lord Origen anno 230. saith l in Exod. cap 15. homil 6 feare and trembling falleth vpon them the Diuells when they see the signe of the crosse faithfully fixed in you S. Lactantius anno 220. saith m lib. 4 c 26. Christ is profitable to all those
the wildernes being produced he saithâ— this same wee ought to doe wherby saluation is brought to our soules yea wee ought to be hold Christ crucified in such manner of Images and belieue in him CALVINS DOCTRINE p lib. 1. c. 11. ¶ 5 de Imaginibus I know saith he that it is vsuall and more then common that Images are idiotes booke This Gregory said but the holy Ghost speaketh far otherwyse so that if he had bine taught in his schoole he would neuer haue spoken so q ¶ 7 wher for if Papistes haue any shame let them neuer hereafter vse any more this refuge Images are idiotes bookes and by and by he saith but these pictures and statues which they dedicate to Saintes what are they but the examples of most filthy luxurie and obscuritie so that if any maÌ„ would fashion himself to these he were worthy of a bastinado yea stewes afford whores more shamfast and modest then temples or churches do those which they call the Images of virgines they fayne also a habit to martyres no lesse vndecent let them frame therfore ther idols at least with a little shame that they may ly with a little more modestie then to say that they are bookes of some sanctitie but wee will also answere this is not the way to teach the faithfull people in holy writ And a little beneath to what end therfore were there so many woodden stone siluer and gold crosses erected in churches euery where r Ibid. ¶ 9. let them looke hither therfore whoe seeke miserable pretences to defend this execrable Idolatrie wherewith true religion hath bine drowned and ouerwhelmed this many ages Images say they are not taken for Gods Å¿ ¶ 13. but this being omitted let vs consider heere by the way whether any Images at all be necessarie in Christinian churches first therfore if the authoritie of the primitiue Church moue vs let vs remember for the first 500. yeares wherin religion and more sincere doctrine did as yet florish and spread it self that Christian Churches commonly were free from images But how impudent a lye this is may appeare by that which hath bine said before An old condemned Heresie Nic. eph lib 16. ca. 27. The Second Counsell of Nice anno 789. pronounced against Image breakers and spoylers of monasteries But Xenaius a Persian first of all taught that the images of Christ and his Apostles and Saintes were not to be worshipped THE 26. ARTICLE Of Purgatory and Lymbus Patrum THE CATHOLICKE DOCTRINE Besides heauen and Hell there is Purgatory to witt a place or middle state after this life wherin the soules of many faith full for their veniall sines or negligence and intermission of due satisfaction for their mortall sins are purged more fully by suffering a temporall punishment before they passe from thence vnto Paradise and the possession of the ioyes of heauen SCRIPTVRE Lymbus Patrum a Osce 6.3 HE will reuiue vs after 2. dayes in the 3. daye he will rayse vs vp c. b Lath. 9.11 Thou also in the blood of thy testament hast let forth thy prisoners out of the lane where in is no water c Luke 16.22 And was carried by the Angels into Abrahams bosome d Hebr. 11.40 Ecclesiast 24 45. That they with out vs should not be consummate I will penetrate all the inferiour partes of the earth and wil behold all that sleep and will illuminat Purgatorie e Matt. 5.27 Amen I say to thee thou shalt not goe out from thence til thou repay the last farthing This place S. Cyprian takes for Purgatorie And he that shall speake against the holy ghost Epist 52. ad Anton. num 6. cap. 12.2 it shall not be for giuen him neither in this world nor in the world to come out of this place S. f de ciuit Dei l. 21. c. 1 and S. Greg Dâ—al l. 4. cap. 9. Austine proueth Purgatory also S. Gregory g Act. 2.24 Loosing the sorrowes of Hell out of this place S. h August lib. 12. c. 13. de Gent. ad lit Austine proueth purgatory for saith he Christ himself was not in paynes but to send other men of those doulours of Hel wherewith it was impossible himself should be touched i 1. Pet. 3.19 See Rhem test Annot. vpon this cap. and verse And he preached to them also that were in prison out of these words S. Cyprian Augustine and the fathers proue Christes descension into hell and Purgatorie k 1. Cor. 3.15 But himself shal be saued yet foe as by fier l Apoc. 5.13 And euery creature that is in heauen and vpon the earth and vnder the earth and that are in the sea and that are therein all did I here saying c. benediction and honor and glorie and power for euer and euer m Phil. 2.10 That in the name of Iesus euery knee bowe of the celestials terrestrials and infernals n 2. Tim. 1. v. 18. Our lord graunt him to find mercie of our lord in that day See also a very forceable place 1. Iohn 5.16 FATHERS S. Cyprian anno 240. saith o lib 4 epist 2. It is one thing to be purged a longe tyme for sins by torment and clarified by a longe fier and an other thinge to purge all sins by passion and sufferinge Origen anno 230. saith p hom 6. in Exod. he that is saued is saued by fier so that if a man haue some thing mixed with lead that the fier doth purge and resolue that all may become pure gold S. Gregorie Nyssen anno 380. saith m Orat pro mortuit either being purged in this present life by prayers and the studier of wisdome or hauing made satisfaction after his death by the furnace of the purging fier he would returne to his former felicitie Et infra hauing left his body he cannot be made partakers of gods diuinitie vnlesse the purging fier take away the spots mixed in his minde And againe others after this life purge their spots by the fier of purgatorie S. Gregory Nazianzen anno 380. saith n Orat. In â—lumina they shal be Baptized in their other fier wich is the last baptisme neither is it only more crueller but also longer which doth feed on hard matter lyke iron and doth coÌ„sume the lightnes of vice S. Basil anno 380. saith o in cap 9. Esaiae if therefore wee haue made knowne our sinne by coÌ„fession wee haue already made the growing grasse to wither which certainly the fier of Purgatorie would haue oÌ„csumed deuoured Et infra he doth not theaten vtter ruen and destructioÌ„ but sheweth the purgation according to the Apostle p 1. Cor. 3 1â— But him self shal be saued yet so as by fier S. Eusebius anno 520. saith q Euseb Enis leatus hom de Epiphania This infernall payne doth exspect those whoe hauing omitted and not obserued their baptisme shall perish
foreuer but such as haue done thinges worthy temporall punishmentes shall passe through a fierie riuer through horrible lakes of fier balls Lactantius anno 320. saith r lib. 7. cap. 21. whose sins shall exceed in weight and measure or number they shal be purged and burnt S. Hilarie Å¿ in Psal 11â— vpon that the soul c. anno 350. saith The soule hath coueted to desire the iudgmentes of thy iustice wee must vnder goe a continuall fier where in wee must suffer grieuous punishmeÌ„tes for the cleansing of our soule from sines S. Ambrose anno 380. saith Vpon that sinners haue vnsheathed the sword t in Psal 36. in illud ot vpon that sinners c. Although our lord will saue his seruants wee shal be saued by faith yet so not wâ—â—hstanding as it were by fier although wee shall not be burnt yet wee shall burne after which manner not withstanding some remayne in the fier others passe through in an other place saith he the holy Scripture doth teach vs to witt that the people of Aegipt were drowned in the red Sea but that the pople of Israel passed ouer Moyses passed ouer Pharoe was throwne downe headlonge because his grieuous sins drowned him after the same manner saith he shall the whicked be throwne downe headlonge into the lake of burning fier Againe he saith v in locum D. Pauli 2. Cor. c. 3.15 But when Paul saith but soe as by fier he sheweth truly that he shal be saued but he shall suffer the paynes of fier that being purged by fier he may be saued and that he may not as infidels be tormented in euerlasting fier for euer S. Hierome anno 380. saith x lib. 1. contr Pelagianos But if Origen say that all reasonable creatures shall not perish and that the Diuell shall doe pemaunce what is that to vs whoe say that the Diuell and his officers together with all impious and whicked people shall perish for euer and that Christians which are taken away in sin shal be saued after paynes Againe As wee y in fine comment in Esa thinke saith he the tormentes of the Diuell and all deniers of the faith and wicked men whoe say in their hart their is no God to be eternall yet notwithstanding wee thinke the sentence of the iudge of Christians whose workes are to be proued and purged by fier to be moderate and mixte with clemencie S. Paulinus anno 400. saith z Epist 1. ad Amandum for this wee earnestly beseech you that as a brother you would vnder take the laboures of praying that God would comfort his soule with the drops of his mercy by your prayers a lib. 21. de clâ—â—t Dei cap. 16. S Augustine anno 400. speaking of infants dying presently after Baptisme saith Hee is not only not prepared for eternall paynes but also he doth neither suffer any Purgatorie tormentes Againe b cap. 14. speaking of the aged faithfull who not withstanding depart in some smale sins he saith For such it is manifest being purged before the day of iudgment by temperall paynes which their spirites suffer that they shall not be deliuered to the punishmentes of eternall fier Againe c homil 16. These whoe haue done thinges worthy temporall paynes shall passe through a certayne Purgatorie fier wher of the Apostle speaketh He shal be saued yet so as by fier Againe d lib. 2. de Genes cont Manich cap. 20. Who soeuer doth not husbandry his field but let it be oppressed with thornes he hath in this life the curse of his land in all his workes and shall haue after this life either a fier of purgation or eternall payne Againe z lib. de verâ— falsa poâ—nitentia He that deferreth the frute of his conuersion vnto an other age or world is to be purged by the fier of purgation but this fier although it be not eternall yet it is wonderfull grieuous and terrible for it exceedeth all payne that euer any man suffered in this life See the Aduersaries consent in prayer for the Deade LVTHERS DOCTRINE Luther in the beginning of his defection from the Sea of Rome doth Catholikly admitt and manifestly confesse Purgatorie saying a in disput lipsica I saith he whoe earnestly belieue yea dare say that I know there is Purgatorie and easily perswaded there is mention of it in the Scriptures But not longe after he changeth his opinion and saith b in libro ad waldenses de Eucharistia When you deny Purgatory you condemne Masses Watchinges Cloysters Monasteries and whatsoeuer is erected by this wickednes all which I approue off c lib. de abroganda Mâ—ssa priuata Finally in an other place he taketh it clean away and saith it is better to belieue there is no Purgatory then to giue credit vnto S. Gregory declaring the apparitions of soules crauing succour CALVINS DOCTRINE Caluin saith d lib. 3. instit ap 5. ¶ 6. But for as much as Purgatorie is framed of many blasphemies and dayly strengthned by new inuentions and doth also sture vp many and grieuous offences wee must not winck at it therfor wee must crie out not only with our voyce but with full mouth and whole force that Purgatorie is a poysonfull inuention of Sathan which doth make frustrate the crosse of Christ bringeth great reproch not to be borne withall to the mercy of God and which doth corrupt ouerthrowe our faith Et infra what shall I say but that Purgatorie is ameere yea and that horrible blasphemie I omitt the sacrilegious arguments wherby it is dayly defended wee see the dammage which it breedeth in religion with innumerable other thinges proceeding from such a fountayne of impietie See more in Prayer for the dead concerning Lymbus Patrum An old condemned Heresie Aerius as witnesseth e Epih. her 75 S. Auâ— 1. S. Epiphanius and S. Austine seemeth to be the first that denyed Purgatorie teaching that wee ought not to pray for the dead f Gâ— do in â—naâ—a de hereâ—â—cis and S Bernard Ser. 66. in Catâ—ica Epist 240. S Anton 4. parte tit 11. cap. 7. The waldenses plainly denied Purgatory lykwise and a little before them the Apostolickes the same also almost at the same tyme taught Henry and Peter Bruis against whome lykwise writt S. Bernard But the Albigenses denyed both hell and Purgatory as witnesseth S. Antoninus THE 22. ARTICLE Prayer for the Dead THE CATHOLICKE DOCTRINE The prayers and intercession of the liueing doe help and profit the dead therfore it is piously and religiously ordayned and instituted by the Catholicke Church to pray for the faithfull deceased SCRIPTVRE a Ecclesiast cap. 8 16.1â— SOn vpon the dead shed teares and begine to weepe as hauing suffered dolefull thinges in the repose of the dead make the memory of him to rest b Ibid cap. 7 v. â—7 The grace of a gift is in the sight of all the liueing and from the dead
Areopagita to be the disciple of S. Paul and author of the heauenly or ecclesiasticall Hierarchie Luther saith c tom 2. wittemberg 1562. de captiu Babyl fol. 84. But thou wilt say saith Luther what say you to Dionysius who numbreth six Sacramentes c. I answere saith he I know this man only of the auncient Fathers to stand for the number of seuen Sacramentes although omitting matrimonie he graunt six only the same affirmeth M. D. Humfrey vbi supra c. pag. 519. M. Whitaker saith d de Sacra Scriptura pag. 655. I doe acknowledg that Dionysius is in many places a great patrone of traditions Concerning Hermes of whom mention is made by e Rom. 16 4. S. Pauâ— Hamelmanus saith f de trad Apost col 254. line 5â— and col 7â—0 l. 25. That impure booke of the pastour or of Hermes gâ—ue a good beginning to Popery which saith he the Fathers did esteeme for ecclesiasticall for in tymes past that booke of Hermes called the Pastour i Origenes li. 1. de principijs c. was numbred in the number of ecclesiasticall bookes the same confesseth g in Hooker l. 5. pag â—4 M. Hooker our countrey man in soe much as Hamelmanus saith h Hamel col 273. line 18 col 255. li 42 that book of the pastour saith he seemeth to be receaued by Irenaeus Clemeni and Origen and other Fathers but especially by Irenaeus Finally this booke saith k Hamel col 252. sine and 253. init and 254 line 8. see from col 250. Haâ— layeth the ground worke of Purgatory prayer for the dead merit and iustification of workes of professed Chastity in ministers of fasting from certayne meates c. Abraham l Abr. Scult in medulla Theolog c. pag. 467. post med Scultetus saith it mainteneth free will monasticall life and solitude and Purgatory see this more at large and most perspicuous in the Protestants Apology for the Roman Church fol. 125. 126. THE 41. ARTICLE To shevv no beginning of a Doctrine is an infallible token that it is and proceedeth from the Apostles a in his defence against M. Cartwryght pag. 51. M. Whitgift lord Archbishop of Canterbury doth most learnedly and truly vrge this generall rule or proofe of Apostolicke Doctrine saying for as much as the originall and beginning of these names Metropolitan Archbishop c. such is their antiquity cannot be found so far as I haue read it is to be supposed they haue their originall from the Apostles them selues for as I remember b S. Austine epist 118. S. Austine hath the same rule in proofe of this rule he saith yet further c vbi supra pag. 352. It is of credit saith he with the wryters of our tyme namely with Zuinglius Caluin and Gualter and surely I thinke no learned man doth dissent from them M. Cartvvryght answereth to this rule d Ibid. that therby a window is openned to bringe in all popery agayne for I appeall saith he to the iudgment of all men if this be not to bring in Popery againe to allow of S. Austins sayng c. So euidently doe our learned aduersaries and the apparant probability of this rule approued also and allowed by e M. D. Field confirme and proue our fore said Catholicke religion wherto wee were soe many ages since conuerted to be not new or secondary since the Apostles tymes but truly primitiue and vndoubtedly Apostolyke that f in whit in resp ad Camp rat 7. pag 101. M. Whitaker confesseth that the tymes of the Roman Churches chaunge cannot easily be told g M Powell in his consideration of Papistes supplication pag. 43. M. Gabriell Povvell beinge prouoked that if our Catholicke Doctrine be an errour then to tell vs when this errour came in and who was the Author of it c. answereth Wee cannot tell by whome or at what tyme the enimy did sow it c. Neither indeed do wee know who was the first author of euery one of your blasphemous opinions c. In libro Apologetico c. pag 192. 193. Ioannes Regius being likwyse vrged to shew wherin the Roman Church hath chaunged her faith and not able to giue any one particuler example therof he be taketh him self to this extreame boldnes answering But last of all saith he if it were true that the Roman Church had neuer chaunged any thing in her religioÌ„ shall it therefor presently follow it is the true Church Out of all which is necessarily deduced that according to M. Whitgiftes foresaid rule and assertion whatsoeuer opynion is not knowne to haue begun since the Apostles tyme the same is not new or secondary but receaued it 's originall from the Apostles them selues as ours The Roman religion hath beene proued to haue done THE 42. ARTICLE True Miracles make a strong argument for the true faith and that the fore said faith vvherevnto the English vvere conuerted vvas confirmed by such miracles AS in the nonage or infancie of the Church our Sauiour did make manifest the truth of his Apostles Doctrine by vndoubted miracles to serue as signes of their Apostleship 2. Cor. 12.12 Marc. c. 16. v. 20. and to that end confirmed the word with signes following it so likewyse this virtue or power of Miracles did not cease but as our Aduersaries confesse alwayes shyne in the Church the necessity therof being one and the same in all succeeding ages to the conuersion of the heathen contemning the Scriptures are nothing moued with the miracles therin mentioned Wheras our Sauiour saith Iohn 14. v. 12. Hee that belieueth in me the workes that I do shall hee do and greater In the marginall notes of the English bible printed anno 1576. it is there vpon said This is referred to the whole body of the Church in whome this virtue doth shine for euer therfore they are not now to cease as some Protestantes affirme S. Irenaeus and S. Austine say S. Irenaeus lib 2. c. 18. S. Austine de ciuitate Doâ— lib. 22. cap. 1. Why say they are not those miracles which you preach to haue bene done now done certenly I might say they were necessarie before the world did belieue for this end that the world might belieue And a little after now also they are done in his name Miracles are through out the whole course of Scriptures both acknowledged and vrged Acknowledged in Exod. 8 19 and 3 of kinges 17 24 and cap. 18 19 and 4 of kinges 5 15 Matth. 14 25 33 and cap. 27 54 Iohn 2 23 and 3 2 and 4 53 and 9 30 and 11 45 Act. 4 14 16 and 9 35 Vrged Exodus 7 17 and 16 12 Num. 16 28 Iosue 10 16 and 3 of kinges 13 3 5 and 18 24 38 and 20 23 28 and 4 of kinges 20 8 9 10 Matth. 9 6 Marcke 2 10 Iohn 14 11 and 15 14 and 20 30 31. Yea Miracles were to our a Sauiour himself a greater