Castalio in defen trans pag. 170. Castalio that learned Calvinist and most learned in the tongues reprehendeth Beza in a whole Book of this matter and saith that to note all his errours in Translation would require a great volume And Mr. Parkes saith [x] Parks in his Apology for three testimonies of Scripture c As for the Geneva Bibles it is to be wished that either they may be purged from those manifold errors which are both in the text and in the margent or else utterly prohibited All which confirmeth King James his grave and learned Censure in his [y] In the Conference before his Majesty pag. 46. thinking the Geneva Translation to be worst of all and that [z] Ibid. fol. 47. in the marginal notes annexed to the Geneva Translation some are very partial untrue seditious c. Lastly concerning the English Translations the Puritans say [a] Master Christopher Carlile in his Book that Christ descended not into Hell pag. 116. a. 117 c. Our Translation of the Psalms comprised in our Book of Common Prayer doth in addition subtraction and alteration differ from the truth of the Hebrew in two hundred places at the least In so much as [b] Purita Petiti to his Majesty pag. 76. initio they do therefore profess to rest doubtful whether a man with a safe conscience may subscribe thereto And Master Carlile saith of the English Translators that they have [c] Carlile pag. 118. depraved the sense obscured the truth and deceived the ignorant that in many places they do detort the Scriptures from their right sense And that they shew themselves to love darkness more than light falshood more than truth And the Mininisters of Lincoln [d] In their Book delivered to King James 16. of Decem. pag. 11. Diocess give their publick testimony tearming the English Translation a Translation that taketh away from the text that addeth to the text and that sometime to the changing or obscuring of the meaning of the Holy Ghost Not without cause therefore did his Majesty affirm [e] In the confer before his Majesty fol. 46. that he could never yet see a Bible well translated into English Thus far Brereley 34. Pu. Now let Protestants consider duly these points First Salvation cannot be hoped for without true Faith Faith according to them relyes upon Scripture alone Scripture must be delivered to most of them by the Translations Translations depend on the skill and honesty of men in whom nothing is more certain than a most certain possibility to erre and no greater evidence of truth than that it is evident that some of them embrace falshood by reason of their contrary translations What then remaineth but that truth faith salvation and all must in them rely upon a fallible and uncertain ground How many poor souls are lamentably seduced while from Preaching Ministers they admire a multitude of texts of Divine Scripture but are indeed the false translations and corruptions of erring men Let them therefore if they will be assured of true Scriptures fly to the alwaies visible infallible [f] St. Aug. l. 4. de Trinit c. 6. saith Contra rationem nemo sobrius Contra Scripturas nemo Christianus Contra Ecclesiam nemo pacificus senserit Catholick Church against which the gates of Hell can never so far prevail as that she shall be permitted to deceive the Christian world with false Scriptures Translations or Interpretations wherein there is a main and clear difference between us Catholicks who rely upon an infallible and living Guide the Church and Protestants who believe not only every private man but the whole Catholick Church to be fallible and subject to error and if it were but for this cause alone we ought to believe the Catholick Church to be infallible without the belief whereof we can have no absolute certainty what Books be Canonical nor what is the certain interpretation of them and the end of all will be that we cannot believe Christian Faith to be infallible and certainly true in so much as Luther himself by unfortunate experience was at length forced to confess thus much saying [g] In lib. cont Zuingl de ver ta Corporis Christi in Eucha If the world last longer it will be again necessary to receive the decrees of Councels and to have recourse to them by reason of divers interpretations of Scripture which now reign On the contrary side [h] Brereley tract 1. sect 10. subdivis 4. pag. 259. as our learned adversaries do thus agree to disagree in their own translations mutually condemning as before each other so also have they upon a second and more advised consideration afforded honourable testimony of our vulgar Latin translation had from Rome which Master Witaker otherwise in splene and spirit of contradiction tearmeth [i] Whitaker in his answer to Mr. Reynolds Preface pag. 2. fine 26. initio an old rotten translation c. full of faults errors and corruptions of all sorts [k] Whitaker de Sacra Scriptura quaest 5. c. 11. pag. 543. initio then which nothing can be more faulty or desteined and [l] Whitaker in his answer to Mr. Reynolds pag. 223. fine vide pag. 218. fine of all others most corrupt To this purpose Beza saith [m] Beza Annot. in Cap. 1. Lucae ver 1. The old Interpreter seemeth to have interpreted the holy Books with mervyllous sincerity and Religion Vetus Interpres videtur summa Religione sacros Libros interpretatus which Religious observation of the old Interpreter is acknowledged in like sort by D. Humfrey de ratione interpret l. 1. pag. 74. where he saith Proprietati verborum satis videtur addictus vetus Interpres quidem nimis anxiè quod tamen interpretor Religione quadam fecisse non ignorantia Also Beza further saith in praefat novi Testam Anni 1556. Vulgatam editionem maxima ex parte amplector caeteris omnibus antepono the vulgar Edition I do for the most part imbrace and prefer before all others Carolus Molinaeus in nov Testam part 30. signifieth his no less answerable liking thereof saying aegerrimè à vulgari consuetaque lectione recedo quam etiam enixè defendere soleo I can very hardly depart from the vulgar and accustomed reading which also I am accustomed earnestly to defend In so much as he professeth [n] See Molinaeus in Luc. 17. to prefer the vulgar Edition before Erasmus Bucer Bullinger Brentius the Tigurine translation also before John Calvin etiam Joannis Calvini omnibus aliis and all others Whereto might be added the like further answerable commendation thereof given by that famous Protestant Writer Conradus Pelicanus who in praefat in Psalterium Anni 1534. saith Tanta dexteritate eruditione fide Hebraica quoad sensum concordare deprehendimus vulgatam editionem Psalterii ut eruditissimum pariterque piissimum verè Prophetali Spiritu fuisse interpretem Graecum Latinum non dubitem And
jussu Superiorum cum missus fiuisset ibi habitaturus nocturnis horis illi specie Angelcia Daemon apparuit ut Missam celebret hortatur ipse nec planè dormiens nec perfectè vigilans contradicrit non debere fine praesbyterii ordine aliquem hoc ministerium implere contra inimicus instat c. Whereby it appeareth that the Devill did not make this perswasion to the Abbott for the Abbot whom Surius allegeth is but the reporter thereof but to Simeon a Monk who as there afterwards yet more fully appeareth being not as yet Priest but Deacon refused to say Masse the Devill useth to perswade against the Canons c. and that accordingly that the party whom the Devill here so perswaded to say Masse was not yet Priest a perswasion I confess fitting for the Devill and but answerable to Luthers doctrine who teacheth as is before said that Laymen and even Women are Priests and may consecrat the Sacrament and preach [m] Brereley in his conâ—â—â—sion to the judges Sect 9. nex asâ—er n. The last of whom I sind any mention to offer help in relief of Luther from this so known scandall is Baldwinus And what saith he First directly against Mr. Clark Mr. Fulk and Mr. Sutcliff he acknowledgeth the conference between the Devill and Luther to have been not spirituall only nor yet a dream but that it was a reall truth written by Luther not hyperbolically but seriously and according to the truth of the historie for in his book de disputatione Lutheri cum Diabolo Printed Islebii 1605. c 4. fine pag. 83. fine he saith thereof Quapropter non est cur Monachus miretur me fateri disputationem illam esse veram neque joco neque hyperbolicè sed serio historicè scriptam And again there pag. 75. post med he saith Historiam illam tam prolixè tam consideratè Lutherus conscripserit quod enim eam scripserit quidem serio historicè etiamnum constanter fateor Et vide ibidem pag 76 fine How then would he evade The substance of his long answer is that Luther had before and then quite abandonned the Masse that therefore the Devill intended no disputation against Luther but only by way of strong temptation to put Luther in mind of his old errours so thereby to drive him to despair urging to such purpose such only known truths and reasons against the Masse as Luther then and before knew to be most true and wherein Luther was allerady satisfyed in regard whereof saith he ibidem pag 127. fine Semper in praeterito loquitur Sathan c. talis sacrificulus fuisti the Devill speaketh alwayes to Luther as in the time past thou saidst Masse thou hast done this that c. But how extremely false and impertinent is all this First for the matter of despair it is a false [n] Brerâ—ley in his Conclus to the judges Sect. 7. at q. in the margent supposall for there is not in all the passage of that disputation so much as the least mention or signification of any perswasion to despair whereas to the contrary in the same disputation there fol. 228. b. paulo ante med the Devill reproveth Luther and the Papists for thinking Christ unmercifull saying Nos Spiritus rejecti non fidimus illius misericordiae neque habemus eum pro Mediatore aut Salvatore sed exhorrescimus ut saevum Iudicem ejusmodi fidem non aliam tu habebas c. omnes alii c. Ideo à Christo tanquam crudeli Iudice confugiebatis ad S. Mariam Sanctos illi erant Mediatores inter vos Christum sic erepta est gloria Christo c. Thus doth Sathan quite against the pretence of despair amplify the mercies of Christ urging the same as a speciall argument against Prayer to Saints And whereas Luther which some urge doth there afterwards fol. 230. b. post medium answer to the Catholicks who as he foresaw would object to him that the Devill was a lyer labours to prevent the same alleging there to that end the example of Judas whom the Devill tempted with urging to him that he had betrayed the innocent blood and so brought him to despair with like alleging also the example of Cain yet is this no part of the Conference between the Devill and Luther which is there before fully ended but are only the words of Luther himself used by him uppon the occasion aforesaid many years after at his writing of the said Conference But though we should admit this supposall for true yet it is also [o] Brereley ibid. Sect. 7. in the margent at r impertinent for though he had withall perswaded Luther to despair as having sinned in his saying of Masse yet this proveth not which is the only point now questionable that he did not also then dispute with Luther to perswade him agaiust the Masse For this is evident throughout the whole passage of that his long disputation against which the other pretence of despair though admitted to be mentioned in the same disputation as it is not maketh for that nothing Secondly [o] Brereleâ— ibidem Sect. 9. in the text versus finem as conceruing the Devills supposed speaking to Luther alwayes in praeterito as of the time past it is egregiously false for as in regard of his then former saying of Masse the Devill somtimes speaketh to him as in the [q] Brereley in the conclus to the judges Sect. 8. in the margent at v and x. time past So likewise in regard of Luthers present custome then continued in saying Masse he also speaketh very often as in the time present as appeareth in Luther tom 7. Wittemberg An 1558. fol. 229. a paulo post med where the Devill saith Tu solus in angulo tuo tacens mutus comedis solus et bibis solus Et ibidem fol. 229. a. post med the Devill speaking to Luther as of his saying Masse in the time to come saith Ponam similitudinem Si quis Baptismo uteretur ubi non est persona Baptizanda c. cujusmodi esset hic Baptismus c. deest enim persona quae Baptismum accipiat Quid si idem tibi accideret in tua Missa c. Nam persona accipiens Ecclesia non esse ibi c. Hic for san dices etiam sialiis in Ecclesia non porrigam Sacramentum tamen ipse sumo ipse mihi porrigo c. And ibidem fol 229 b. Prope finem the Devill further saith to Luther as being then one with the Papists in this point En audaciam vestram in tenebris geritis haec abutimini nomine Ecclesiae ac deinde onmes abominationes vultis defensas nâ—mine Ecclesiae And again ibidem fol 230. a. prope initium Quare ergo in Missa privata blasphemè eontravenis claris verbis Ordinationi Christi postea tuo mendacio tuae impietati praetexis nomen intentionem Ecclesiae
1592. pag. 1058. post med counterfeit spirit in the wall practiced against Queen Mary with such like To omit that deceits of this kind †See example hereof in our Church reported by our Adversary Osiander in epitom c. centur 16. pag. 222. ante med 770 771 And see the Treatise entituled Two Treatises the first of the lives of Popes c. the second of Mass c. also of false miracles wherewith Marie de la Visitation Prioress de la Annunciada of Lisbone deceived very many and was discovered and condemned Englished and printed 1600. Of our Churches Inquisitors severe inquiry discovery and punishment of that hypocritical woman see there pag. 362. initio pag. 424 425 427. And see there in the addition after the end of the Book another like discovery and punishment in Sevil of one Father Lyon And see the like discovery of false miracles in Sir Thomas Moor's dialogue of veneration of Images Reliques c. lib. 1. c. 14. And see Osiander epitom c. centur 16. pag. 32. initio an example of a woman counterfeiting of her self to live without meaâ— and sleep c. discovered and punished by our Church are by our Church carefully enquired of may the particular blemish of certain such forged examples suffice to discredit a general received truth then much more by this reason away with the true Scriptures of the New Testament because there were many more writings [b] Of the very many writings forged under the Apostles names see Eusebius hist l. 3. c. 19. l. 6. c. 10. and S. Austin contra advers Leg. Prophet l. 1 c. 20. and Gelasius in decret cum 70. Episcopis and Zozomen hist l. 7. c. 19. post med and see also the Protestant writer Hamelmannus de traditionibus Apostolâ—cis c. primae partis l. 1. col 251. part 3. l. 3 col 841. lin 15 22. In which places mention is made of sundry writings forged under the name of Paul Peter Barnabas Thomas Matthew Andrew John and divers others and S. Paul 2 Thess â— 2 insinuateth the then forging of Epistles in his name counterfeited under the Apostles names than are now remaining true and undoubted many also of those foresaid true writings now remaining having been as the learned Protestants [c] In the Tower disp Anno 1581. had with Edm. Campian the first daies conference D. 1. the Deans of Pauls and Windsor do thus report of themselves for proof whereof we allege the testimony of Hierom. in Catal. where he thus writeth The Epistle of James is said to be published by some other under his name and of the second of Peter he saith that it is denied of many to be his we also allege Eusebius writing thus Those books that be gain said though they be known to many be these the Epistle attributed to James the Epistle of Jude the latter of Peter the second and third of John And in the fourth daies conference fol. 2. b. M.D. Walker saith Hierom saith concerning that Epistle which is written to the Hebrews many have doubted of it And also concerning the second of Peter he saith it was doubted of by many and so with some were the two Epistles of John c. affirm greatly suspected and doubted of even in the times of the Primitive Church This pretence therefore being most unreasonable to impugn the matter of fact in our miracles which is so evident as is often times [d] This appeareth in sundry of the examples before mentioned and alleged from Protestant writers confessed by learned Protestants themselves Their next or second refuge is confessing the matter of fact withall to affirm the same to be in many cases but by the Devils counterfeiting as in our antiently continued Catholick [e] Exorcist being one of the inferiour Orders leading to Priesthood is mentioned as one of them by Ignatius in epist ad Antiochenos by Cornelius apud Eusebium l. 6. c. 35. and by Cyprian l. 4. epist 7. post med where he saith Quod hodie etiam geritur ut per Exorcistas voce humana potestate divina flagelletur uratur ut torqueatur Diabolus And see further hereof the Protestant writer Zepperus l. de Sacramentis printed 1606. pag. 362. initio And whereas Protestants usually answer that this was not any peculiar Order but a miraculous gift such as was the gift of healing peculiar to those beginning times of the Primitive Church for planting and enlargement of the Christian faith and that it is now ceased this answer appears many waies frivolous as first in that the foresaid antient Fathers placed and numbred it with the other Ecclesiastical Orders conferred by the Church among which they forbear to mention or number any such peculiar Order of healing Secondly it is in like sort numbred among the Ecclesiastical Orders long afterwards even when and where the Christian faith was already greatly enlarged as appeareth in Concil Laodicen can 26. in Concil Antioch can 10. Also in the fourth Council of Carthage can 7. the Exorcist is specially named as one of the Ecclesiastical Orders together with the special rite of his ordination And in Sulpitius in l. de vita Martini cap. 4. it is most plainly mentioned as a peculiar Order Thirdly whereas the possessing of men by unclean spirits was likewise during the old Law whereof see Josephus l. 8. antiq c. 2. paulò post initium in remedy whereof there were Judaical Exorcists at 19.13 it is strange that our Adversaries can affirm either the thing it self or the cure thereof to be now ceased but the reason is evident in that they discern the daily dispossessing powerfully practiced in our Catholick Church whereof see next hereafter at f. and the known defect or want thereof in theirs for as for their onely example of M. Dorrel and Will Summers their deceitfull confederacy is now at last by our Adversaries themselves discovered and for such published in print as appeareth next heretofore in the margent at Z. exorcisms or casting forth of unclean spirits in persons possessed whereof many [f] To forbear the known successfull daily examples hereof in our Catholick Church which impudency it self dare not deny we remâ—t the Protestant Reader to the report of D. Boord the Physician a report so indifferent that in his extravagantes annexed to his breviary of health printed 1575. at the 11. chapter of a Demoniack he maketh mention of his travel to Rome with exceeding Protestantlike invectives against the Pope City and Clergy there and yet with all dâ—th in the same chapter report himself to have been an eye-witness of a Gentleman possessed with Devils brought from Germany to Rome to be made whole there the course whereof was saith he stupendious and above all reason if I should write it and the cure so evident as he there attributeth the same to the vertue of the holy words that the Priest did speak And see in
miracula sunt fiunt à Deo quidem solo ad ejusdem solius laudem c. solus enim Deus id potest propriè quod est supra naturam creatam c. 6. pag. 43. Miraculum Christianum est opus Dei ipsius totius naturae creatae vires facultates superans quod invocato Dei nomine ad verae fidei confirmationem fit And see the like affirmed by Amandus Polanus in Partition Theolog. l. 1. pag. 228 229. And by Hierom Zanchius in D. Pauli Epistolas ad Philip. Colloss Thessal pag. 241 242. And by Zegedinus in loc commun pag. 188. Antichrists miracles are but such as the order of nature observed may be brought to pass by the deceit of Men or Devils c. whereas the miracles wherewith God garnished his Church are works besides or against the order of nature and secondary causes and therefore done onely by the Divine power of which kind are to cure diseases without means of physick and many other such like whereof we have heretofore given plentifull examples All this being to them evident and not to be denyed to what refuge now do they lastly betake themselves To name one prime man instead of many M. Whitaker the matter being reduced or straitned to this issue rather than he will acknowledge our Catholick Church in which such true miracles are as before most plentifully evident doubteth not to betake himself to this extreamest despair rather than hopefull refuge as seriously to affirm that although it be indeed certain that [l] Whitaker de Ecclesia pag. 348. circa med saith Respondeo me minimè ignorare vera miracula nulla vi nisi divina fieri posse true miracles cannot be done but by the Divine power which to Antichrist or Satan were to acknowledge them for God yet as it were to supply in this want the Devils confessed defect or unableness to work such miracles he is not abashed against the * Sigwartus in disput Theologic pag. 172. initio saith Pseudo-doctores vel etiam ipsum Satanam ad stabiliendas haereses prodigia verè divina designare posâ—e pernegamuâ— And that false Prophets can do no true miracles see further heretofore in this Consideration num 1. initio in the margent at e. And next heretofore in the margent at * next before l. To which Brereley in his Omissions c. of pag. 551. lin 25. addeth Also M. Anthony Wotton in his trial of the Romish Clergies title c. pag. 115. ante med accordingly saith For my own part under correction I speak it I am not perswaded that ever any true miracle was or shall be wrought for confirmation of false doctrine c. I see no sufficient cause to imagine that God will employ his infinite power to the countenancing of any untruth doctrine of other Protestants to conclude and say observe we beseech your Majestie for it is a Monster that [m] Whitaker ubi supra pag. 349. further saith that true miracles are not of force to demonstrate true doctrine whereof be giveth this reason saying Nam possunt vera miraracula etiam à falsis Doctoribus Pseudoprophetis fieri sed tamen Dei non illorum virtute c. Constat enim Deum non modo veris sed falsis Doctoribus vim tribuere hujusmodi faciendi miracula non tamen quò confirmet illorum falsa dogmata sed quò tentet eos ad quos mittantur And see the like in Danaeus in his respons ad Bellaâ—mini disput c. part 1. pag. 784. God himself doth give power of working such true miracles unto false teachers not to confirm their false opinions but to tempt those unto whom they be sent In colour of which paradox he forbeareth not to [n] Misapply For Deut. 13.1 2. by him there alleged doth not speak of Gods enabling false Prophets but of permitting them in trial of his people neither doth it concern their foretelling of things simply future by immediate revelation from God but only of such other future effects as are depending upon their precedent known causes and are also in them foreseen or else of such other future things as depend but upon probability of conjecture collâ—cted from circumstances of persons time and place which do though not ever certainly yet often times casually happen and so accordingly it is but said with condition If there arise a Prophet and give thee a sign and the sign which he hath told thee come to pass it is not said shall come to pass but if it do come to pass and withall he saith Let us go after other Gods thou shalt not hearken to his words Secondly though some of those who have true Revelations from God or of those who cast out Devils or work true miracles be reprobates whereof see heretofore in this Consideration num 1. initio at f. g. h. yet have they those gifts not as false teachers nor to the confirmation of any false doctrine but of Gods truth themselves being otherwise reprobates in regard of their wicked life Which premises observed sufficeth to explain and prevent many impertinent objections commonly urged in this behalf mis-apply the Scriptures inferring thereupon that [o] Whitaker ubi supra pag. 349. ante med having divided miracles into true and false saith Dico ex neutro genere miraculorum posse sufficiens testimonium sumi aut certum argumentum collâ—gi pro vera doctrina c. no sufficient testimony can be taken or certain argument collected for true doctrine from neither kind of miracles true or false directly against the Scriptures themselves which affirm of true miracles that they [p] Our Lord confirming the Word with signs following Marc. 16.20 do confirm and [q] God withall testifying by signs and miracles Hebr. 2.4 witness the truth tearming them also therefore [r] The signs of my Apostleship have been done among you in signs and wonders 2 Cor. 12.12 signs and [Å¿] I have a greater testimony than John the very works which I do give testimony of me that the Father hath sent me Joan. 5.36 testimonies thereof And thus much but briefly respecting the length of the matter concerning miracles and to whether Church Catholick or the foresaid Protestant Church the same have been confessedly appertaining or wanting and consequently that our Church whose doctrines have been confirmed by perpetual great and manifest miracles before any Protestant appeared in the world and therefore could not be feigned or recorded upon any particular design against them and their Heresies cannot be false but the onely true Church of Christ THE FIFTH CONSIDERATION By the Confession of Protestants We Catholicks may be saved though we live and dye in the belief and profession of those Articles wherein Protestants disagree from us ALL †Brereley tract 1. sect 6. paulò post initium the learned Protestants of sober judgement have afforded us Catholicks the promises of hopefull salvation as
PROTESTANCY CONDEMNED BY THE EXPRESSE VERDICT AND SENTENCE OF PROTESTANTS LUKE 19.22 By thine own mouth I judge thee DOWAY Printed in the Year 1654. THE PREFACE TO THE READER I Cannot doubt but that every Protestant if he have not a mind to divest himself of common reason and proclame himself to be inexcusable will confess Protestancy to be cast and condemned by Protestants if by their own free and open Confession these ensuing points be acknowledged for true First That the first Protestants who forsooth undertook a Reformation of the Universal Catholick Church existent before Luther after their pretended Reformation led so lewd lives and held doctrines confessedly so absurd that no man of sense or wisdom can judge them fit instruments for that supposed strange sublime supernatural and divine work Secondly That in opposition of the late and vitious Fathers of Protestants those men who even by Protestants are stiled Antient and Holy Fathers believed taught and practised the very same things which we now believe teach and practise against Protestants Thirdly That not only the Antient Fathers but even the chiefest and most learned Protestants convinced by evidence of truth stand with us against their Protestant Brethren in most of the chiefest points of Religion controverted between us Fourthly That our doctrine hath been approved by the Omnipotent hand of God using for Instruments of working Miracles those who were confessedly of our Religon yea and in express confirmation of points believed by us and rejected by Protestants Fifthly That by the confession of Protestants we Catholicks may be saved though we live and dye in the belief of all those Articles wherein Protestants disagree from us Which last consideration though it were alone ought effectually to move every one who believes an Eternity of Joy or Torment speedily to joyn himself with that Church wherein by the confession of all both friends and foes Catholicks and Protestants salvation may certainly be attained if our life agree with our belief Now for proof these Truths most important to be known I present not to the Reader any new VVork or Invention of mine own but in effect only transcribe and publish what I find in that excellent Book intituled The Protestants Apology for the Roman Church the true Author whereof thought fit to conceale himself under the name of John Brereley Priest though indeed he was neither Brereley nor Priest nor Clergy-man not John but rather James He dedicated his Book to King James and writes with so great exactness fidelity temper and moderation that Protestants though they must needs feel themselves deeply wounded by the substance of his discourse yet cannot with any shadow of reason pretend to be justly offended with his manner of discoursing In so much as Thomas Morton confesseth that whatsoever strong argument in any place in Roman Authors is to be found in favour of that Religion whatsoever hath by chance fallen from the pen of any learned Protestant but in outward appearance consonant to their doctrines which may seem any way to promote the Roman cause all that we see in this volume collected to be brought and presly urged against us with so singular a choice of the things themselves with such force of arguments with such an elegant and exquisite stile Lastly with so moderate a kind of expression as their subtilty judgement wit art and moderation could do I wish the Book were in the hands of many but it being of some bulk and not easy to be had and the points which here I offer being but few and comprised in no very great compass and of themselves very intelligible and clear to every mans understanding they will come to the knowledge of more by being published thus apart than if they were to be sought in the Book it self mixed with many other matters by the Author handled in different and distant places and upon several occasions and in a method not obvious to men who have no great mind to take much pains If upon occasion I put in a word of mine own the Reader will understand it to be mine by the word Publisher abbreviated by Pu. I make use of the Edition of An. 1608. It is clear that he is most exact in his Citations citing not only the Book but the year Edition place of Print and sometimes even the page and line as appears by the Table set down in the beginning of his Book with this title A Table of certain Protestant writers and their particular writings whose folio or page for more ready and certain direction are specially alleged in the subsequent Discourse and of their several Editions or year of Print according to which they be so alleged unless it be otherwise noted in the margent But yet notwithstanding all the care exactness used by the Author it was not in his power to exempt the Print from many Errors and Omissions as also I cannot doubt but he who Prints this publication of mine will have his errors The five Heads or Truths mentioned above I will call so many Considerations Neither have I any more to say in this place than with my whole heart to beg of the Protestant Reader even for the love he ows to the Redeemer of Mankind and for the care he should have to save his own soul that he will peruse these Considerations with a hearty desire to find and an absolute resolution to embrace the truth laying aside prejudice passion sloath and all humane and wordly respects seriously meditating the words of our Blessed Saviour Matth. 16. v. 26 27. What doth it profit a man if he gain the whole world and sustain the damage of his own Soul Or what exchange shall a man give for his Soul For the Son of Man shall come in the glory of his Father with his Angels and then will he render to every man according to his works If the Reader come not with such a disposition and resolution every word he reads will rise against him in that dreadful day of Judgement upon which all Eternity must depend O ETERNITIE ETERNITIE THE FIRST CONSIDERATION Concerning the lives of the first Protestant pretended Reformers OUR Saviour forewarning us saith Brereley tract 2. cap. 3. sect 9. subdivis 1 That a good Tree yieldeth good fruit Math. 7.17 and beware of false Prophets which come to you in sheeps clothing but inwardly are ravening Woolvs by their fruits you shall know them Math. 7.15 16. omitting petty examples saith Brereley tract 2. chap. 3. sect 9. subdivis 2. we will intreat of Principals namely of Luther of Jacobus Andreas the greatest enlarger of his Doctrine and of Zuinglius Calvin and Beza and of these also for other respects but with a gentle sparing and forbearing touch as not undertaking to allege any thing of them but that which is in it self evident and for such confessed Of Luther 1 COncerning Luther's Life and Manners saith Brereley tract 2. cap. 2. sect 10. subdivis 11. for so much as he
other beginning or beginners of Protestancy than those whom hitherto they have taken for their glorious Fathers and persons qualified with such gifts and endowments as make them fit to reform the whole Christian world and these being once removed from the rank of their Forefathers how will they answer this question Who in particular were the first beginners of their Protestant Church at what time and in what place did they live To which demand I am sure they cannot answer with satisfaction but perforce they must be content to be like the Donatists of whom St. Optatus sayd that they were Filii sine Patre Sonns without Father and every one must be to himself a begining of his Faith and Religion A dreadfull point in the business of an Eternity and necessary subject to that weighty saying of St. Bernard Qui se sibi magistrum constituit stulto se discipulum subdit He who will be his own Master shall be Scholler to a Fool. Secondly For Manners who can imagin that God being Truth Purity and Peace it self would choose for Reformation of the World such men as confessedly have shamefully erred against Truth for Doctrin and against not only Purity but common honesty and morality and against Peace by being both for their Doctrines and Practises Authors of Tumults Seditions and Rebellions Thirdly it ought to be considered with deepest grief and Tears what a lamentable thing it was that people should have been seduced from that antient Religion which the World professed with the specious names of Dr. Luther c. and with a fair but false and lying title of Reformation by men who indeed were such as hath been declared and proved from their own Writings and the expresse and direct Assertions of their own brethren Fourthly since we have found them to be most inconstant in their Doctrine in matters of highest concernment expresly professing to have temporized accommodated themselves to the times and not to that which even themselves judged true who can rely on them unless he first resolve not to be settled in any truth but to be ranked among those who circumferuntur omni vento doctrinae which in effect is no better than to have no true Faith at all Fiftly seeing they cannot nor ever could agree with those whom they stile Brethren and which is the main point have no possble means of agreement no men in wisdome can join themselves to the common generall name of Protestants not knowing which of them in particular hold the Truth nor who are or are not Protestants nor why they should believe one sect of them more than another neither is it possible to join with them all they believing and professing to believe contradictory Tenents some of which must needs be false Sixtly Seing those first Reformers are confessed to hold Doctrines in themselves damnable and detested even by Protestants how can they be excused from Heresy And seing they left the whole Catholick Church extant before Luther upon pretence of Errous in Doctrine of lesse moment than those wherin they thus differ among themselves and yet forsake not one another but will needs be Brethren and of one Communion how can they be excused from Schism by their division from the Communion of all Churches But now having declared what kind of men the Progenitots of Protestants were let us in the next place examine of what Fathers we Catholicks may deservedly glory even by the Confession of our Adversaries who by evidence of Truth are forced to confesse that the Antient Holy Fathers taught the same Doctrines and practised the same things which Protestants disprove in us and for the Reformation whereof they pretend to have forsaken our Church This then according to the order prescribed in the Preface must be the subject of the next Consideration THE SECOND CONSIDERATION By the Confession of Protestants the Antient Holy Fathers believed and practised the same things which we believe and practise against Protestants 1. FIrst saith Brereley tract 1. sect 3. subdivis 1. concerning Vows it is confessed that the Fathers did allow Vows of perpetual Chastity affirming them to be obligatory Non ignoramus saith Chemnitius exam part 3. pag. 14. ante med quod Patres vota perpetui caelibatûs probent quodque illa obligatoria etiam agnoscant In so much as he Chemnitius doth thereupon specially recite and reject in this behalf the several sayings of Basil [q] Chemnitius ibid. pag. 40. a. ante med Ambrose and Chrysostom Also of [r] Ibid. pag. 42. a. Epiphanins Austine and [s] Ibid. pag. 42. b. ante med Innocentius And it is likewise yet further affirmed that the [t] Peter Martyr de Votis pag. 490. saith Erant ergo Clementis aetate professiones vota fateor I am tune incaeperant homines deflectere à Verbo Dei c. With whom agreeth Mr. Parkins in Problem c. pag. 191. initio saying In antedictis saeculis stipulationes de continentia publice in Ecclesia fieri solebant nam Anno Christi 170. Clemens Alex. l. 3 stromat ait c. profession and Vows of Chastity were extant among Christians in the time of Clement Bishop of Alexandria who by [u] Euseb hist l. 6. c. 11. paulâ—ante med saith Clemens de se ipso loquitur quod prope ad Apostolorum tempoâ—a successerit his own testimony lived neer to the Apostles times that [x] Peter Martyr ibid. pag. 524 fine saith Scio Epiphanium cum multis aliis ex Patribus in eo errare quod peccatum esse dicunt votum hujusmodi violare cum onufuerit malè illum id referre in traditiones Apostolicas Epiphanius and many other Fathers erred therein that [y] Cent. 3. c. 6. col 140. linea 27. cent 3. c. 7. col 176. lâ—ea 39. Tertullian and Cyprian taught Vows of Chastity that the famous antient [z] Iustus Molitor de Ecclesia militante c. pag. 80. fine saith Chalcedonense Concilium contra Spiritus Sancti oracula Monachis Virginibus monialibus usum conjugii interdixit Council of Chalcedon did hereupon forbid Marriage to Monks and Nuns that St. Augustine and all the Fathers assembled with him in the Carthage Council [a] So saith Danaeus contra Bellarm. primae partis altera parte pag. 1011. initio And see Concil 4. Carthag can 104. and 1 Tim. 5.9 10 11 12. abused manifestly the word of God saying upon the Apostles words If any Widow how young soever c. hath vowed her self to God left her secular habit and under the testimony of the Bishop and Church appeared in a religious weed if afterward she go to secular Marriage she shall according to the Apostle have damnation because she dared to make void the vow of Chastity which she made to God that [b] Mr. Fulk against the Rhemish Testament in 1 Tim. 5. fol. 381. b. sect 10. initio And see Danaeus contra Belar 1. partis altera parte pag.
Theodoret himself in his Epâ—stle to Leo placed before his Commentaries upon Pauls Epistle saith Behold after all this travail and sweat I am condemned being not so much as accused But I look for the sentence of your Apostolick Sea and I humbly beseech and require your Holiness in this case to aid me justum vestrum rectum appellanti judicium appealing to your right and just judgement and command me to come before you c. And in his Epistle ad Renatum Praesbyterum he further saith Nudarunt me Sacerdotio c. Dâ—pâ—ecor teut sanctissimo Archiepiscopi Leoni sundeas ut Apostolica authoritate utatur jubeatque ad vestrum adire Concil um tenet enim sancta ista sedes gubernacula regendarum cuncti Orbis Ecclesiarum c. did accordingly make his appeal to Pope Leo and was thereupon by him [g] Cent. 5. col 1013. lin 26. it is said Restituit Theodoreto Episcopatum Sanctissimus Leo. And see the same in Concilio Chalcedonensi act 1. restored to his Bishoprick that [h] Chrysostom in Ep. ad Innocentium saith I beseech you write that these things so wrongfully done in my absence and I not refusing judgement may not be of force as of their own nature they are not and that those who have done wrong may be subject to the penalty of the Ecclestastical Laws c. and command us to be restored to our Church c. See this in Palladius in vita Chrysostomi extat in Aloysio Lipomanno tom 2. l. 3. part 2. And Chrysostom Ep. 2. ad Innocentium desireth that his enemies if they will repent may not be excommunicated Chrysostom did the like to Innocentius who thereupon [i] See in Cent. 5. col 663. lin 36. Pope Innocentius his Epistle to Arcadius the Emperor and his wife who were adverse to Chrysostom and took part with Theophilus where he saith I the least of all and a sinner having yet the Throne of the great Apostle Peter committed to me do separate and remove thee and her from receiving the immaculate mysteries of Christ our God and every Bishop or any other of the Clergy which shall presume to Minister or give to you those holy mysteries after the time that you have read the present letters of my bond I pronounce them void of their dignity c. Arsacius whom you placed in the Bishoplicke Throne in Chrysostoms room though he be dead we depose and command that his name be not written in theroll of Bishops In like manner we depose all other Bishops which of purposed advise have communicated with him c. To the deposing of Theophilus Bishop of Alexandria we adde excommunication c. decreed Chrysostomus adversary Theophilus to be excommunicated and deposed that lastly the famous and [k] So it is tearmed by Mr. Thomas Bell in his regiment of the Church pag. 158. initio antient Council of Sardis consisting of [l] See Socrates history l. 2. cap. 16. initio Zozomen l. 2. cap. 11. 300. Bishops and above assembled from [m] See Cent. 4. col 747. lin 50. and Theodoret hist l. 2. cap. 8. Spain France Italy Sardinia Greece Egypt Thebais Libia Palestine Arabia c. and most other parts of the Christian world and whereat sundry Fathers of the Nicene Council were [n] Of this presence thereat see Theodoret hist l. 2. cap. 7. Socrates hist l. 2. cap. 16. and Carion in Chro ni pag. 282. post med present [o] The seventh Canon of this Council acknowledged and recited by the Centurists Cent. 4. col 764. l. 6. And by Osiander in epitom c. pag. 294. is Placuit ut si Episcopus c. It hath sermed good to us that if a Bishop be accused if the Bishops of the Province assembled together have judged the matter and have deprived him if the party deprived do appeal and fly to the Bishop of Rome c. If the party accused desiring his cause to be heard once again do intreat the Bishop of Rome ut è Latera suo Praesbyteros mittat to send Legates from his side it shall be in the power of the Bishop to do as he shall think good c. And see also in those Authors the 4. and 5. Canons of the said Council decreed appeals to the Bishop of Rome And so confessedly that the same is accordingly granted and the said Council therefore reproved by [p] Osiander in Epitom c. pag. 294. circa med a pud Brereley tract 2. cap. 1. sect 3. at 104. margent speaking of the Council of Saâ—dis decreeing appeals to Rome professeth to deliver the then common received opinion and reason thereof saying Inveteratus communis de manu traditus fuit error quod Petrus fuerit Romae primus Episcopus ideo hunc honorem habendum censuit successori Petri juxta communionem opinionem c. Osiander Calvin [q] Of Calvin and Peter Martyr see in Brereley tract 1. sect 7. in the mrgent at d. subd or exemple 2. Peter Martyr [r] Frigevillaeus Gauvius in his Palma Christiana pag. 30. 122. 124. circa med Trigevillaus Gauvius and [s] The Centurists do confess and recite this Canon ut supra at 70. the Century Writers In so much that whereas the Arians had expelled Athanasius Bishop of Alexandria Paulus Bishop of Constantinople and divers other Catholick Bishops of the East Church it is testified that Julius Bishop of Rome upon the Arians first accusation made to him against Athanasius [t] Nicephorus l. 9. c. 6. and Hâ—st Tripartit l. 4. c. 6. it is said Ipsis Romam vâ—nire praecepit venerabâ—lem Athanasium ad judicâ—um regulariter evocavâ—t ille continuo evocatione suscepta venit c. And see Theoâ—oret hist l. 2. c. 4. summoned Athanasius the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Canons And afterwards upon relation had from Athanasius of the truth of the matter [u] Hist Tripartâ—t l. 4. c. 15. and see Zozomâ—n hist l. 3. c. 7. Julius hearing the accusations and complaint of each one c. Commanded certain of the Bishops of the East to appear before him at a certain day c. And as the Centurists confess [x] Cent. 4. col 550. lin 20. and see this further in Socrates hist l. 2. c. 11. prope initium And Zozomen hist l. 3. c. 7. initio saith of Julius Accum propter sedis dâ—gnitatem cura omnium ad ipsum spectaret singulis suam Ecclesiam restituit restored every one of those foresaid other wronged Bishops to their own place or Bishoprick and that not by intreaty or arbitrably but as the Centurists say fretus Ecclesiae Romanae praerogativa [y] Cent. 4. col 550. lin 15. and Zozomen ut supra and see Socrates l. 2. c. 11. and Hist Tripartit l. 4. c. 15. Also D. Philippus Nicolai dâ— Regno Christi l. 2. pag. 149. circa med saith of this matter Julius Pontifex
votum pacis facti discussio 85 First then he teacheth that Good-Works are not only a way to but also a cause of reigning vot pag. 26. Secondly that there is true merit vot pag. 27. Discuss pag. 46.50.53 line 1. 2. Thirdly that we are not certain of our salvation certitudine fidei vot pag. 28. Discuss pag. 55. and ibidem Fourthly that with Gods Grace we may observe the Covenant between God and Man Fifthly that the Pope is constituted above all Bishops to take away the occasion of Sciusm vot pag. 32. Sixtly that antient Churches and Fathers were wont to have recourse to him in doubts concerning Faith Discuss pag. 23. That the Popes power and primacy is necessary for deciding Controversies in Religion Discuss pag. 63. ibidem pag. 66. sequentibus he proves the primacy and prerogative of the Pope by divers excellent proofs of the antient Fathers and times and to conclude he saith that there can on Union in matters of Faith and Religion be hoped for except under the Pope Discuss pag. 255. his words are these Restitutionem Christianorum in unum idemque corpus semper optatam a Grotio sciunt qui eum norunt Existimavit autem aliquando c. incipi posse à protestantium inter se conjunctione Postea vidit id plane fieri nequire quia praeterquam quod Calvinistarum ingenia firme omnium ab omni pace sunt alienissima Protestantes nullo inter se communi Ecclesiastico regimine sociantur quae causae sunt cur factae partes in unum Protestantium corpus colligi nequeant imo cur partes aliae atque aliae sint exsurrecturae Quare nunc plane ita sentit Grotius multi cum ipso non posse Protestantes inter se jungi nisi simul jungantur cum iis qui Sedi Romanae cohaerent sine qua nullum sperari potest in Ecclesia commune regimen Ideo optat ut ea divulsio quae evenit causae divulsionis tollantur Inter eas causas non est primatus Episcopi Romani secundum canonas fatente Melancthone qui eum primatum etiam necessarium putat ad retinendam unitatem Neque enim hoc est Ecclesiam subjicere pontificis libidini sed reponere ordinem sapienter institutum c. Seventhly that the Baptism of St. John Baptist did not forgive sins but was imperfect in comparison of Christian Baptism Discuss pag. 76. vot pag. 38. Eightly that Saints hear our prayers and that the antient Writers did beleive that Saints hear us Vot pag. 68. 69. 70. 71. That the antient Fathers defended and practised Invocation of Saints he proves at large Discuss pag. 101. 102. 103. 104. 105. 106. 107. out of Chrisostom Augustine Hierom Prudentius Basil Theodoret Ambrose Origen and concludes that from so great consent of Fathers it appears that praying to Angels and Saints was approved by the Churches of those times and that if it be Idolatry there was no Church of God upon Earth Yea he saith that K. James acknowledges that in the fourth Age there is to be found examples of Invocation of Saints and that it is free from Idolatry he proves it out of Luther in Epistola ad Georgium Spalatinum and ad Erfordienses and out of Oecolampadius in Annotationibus ad Chrisostomum and that Bucer doth not condemn it Ninthly that Catholiks are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bread-adorers or Idolaters in worshiping Christ in the Sacrament Tenthly that Communion of the Laity under both kinds is not necessary nor any divine command vot pag. 81. Discuss pag. 249. Eleventhly he saith that anointing the sick was used in the primative times and lasted through all Churches without interruption till Luthers time vot pag. 82. Discuss pag. 128. Twelfthly he defends learnedly the authority and certainty of Tradition and answers what may be objected to the contrary vot pag. 101. 102. 103. 104. Discuss pag. 26. 179. 189. Thirteenthly that the vulgar Translation of the Scripture of all others is the safest Quae saith he nullum habet malum dogma sicut tot saeculorum gentium concensus judicavit which contains no ill Doctrine as the consent of so many Ages and Nations have judged Fourteenthly he holds works of supererogation Vot pag. 112. 15. Seven Sacraments Discuss pag. 75. 76. 128. 16. Works of satisfaction Discuss pag. 84. 220. That they who teach Justification by Faith alone run in a circle and utter unintelligible things 17. Prayer for the dead and Purgatory Discuss pag. 144. 145. 146. 147. 148. 149. c. 18. That Grace may be lost 19. Distinction of Mortal and Venial sins Discuss pag. 206. 207. c. 20. He doth not deny that God may be painted ea forma qua se patribus conspiciendum dedit which he proves even from the learned Jews as also from Philosophers Discuss pag. 114. 86 But to shew that we may in Favour of Catholiks allege not one or many particular men but the whole Protestant Church of England it is to be observed that their Communion book together with the Articles and book of Ordination were composed in the year 1547 by the Archbishop of Canterbury the Bishops of Rochester Ely Hereford Worcester Lincoln Chichester wherein is Invocation of Saints and prayer for the dead as hath been said in the first Consideration num 28. 87 The further I proceed in this so important an Argument and Consideration the more matter offers it self We have shewed divers waies how many learned Protestants stand for us against their Brethren There remains yet a Demonstration of the same Truth taken from a great pretended Protestant who proves and grants this to be true even by denying it to be true The case stands thus Mr. Chillingworth in his book approved by three principall men of Oxford c. 5. n. 91. pag. 292. speaketh thus to the Author of the book intituled Charity maintained by Catholikes who part 1. c. 5. n. 31. pag. 196. saith to D. Potter You cannot be ignorant but that many cheif learned Protestants are forced to confesse the Antiquity of our Doctrine and practise and do in several and many Controversies acknowledge that the antient Fathers stand on our side Now seeing we have in this third Consideration proved that many cheif Protestants in the most important differences between us and them hold our Doctrine to be true and consequently to be most antient I wonder how Mr. Chillingworth will answer the now alleged words of Charity maintained His Answer consists in alleging some particular points wherein he pretends that our Doctrine is not confessed to be antient in which enumeration if we can demonstrate his Instances to be either untrue or impertinent this our third Consideration will remain true That chiefest Protestants in chiefest points hold with us against their pretended Brethren For it is a true Axiom Exceptio firmat oppositam regulam If he can shew only some particulars wherein Protestants agree not with us he yields ipso facto that for the rest they
25. Also Sigwartus in his 23. disputationes Theolog. c. pag. 207. sect 8. saith Haec vocatio semper extraordinaria quaedam divina dona comitantia habet quae sunt tanquam sigilla doctrinae c. cuâ—usmodi suerunt miracula c. And D. Saravia in defens tract c. contra respons Bezae c. 2. pag. 38. ante med saith Ea verò quae proximè à Deo est vocatio nunquam sine aliquo externo visibili signo aut visione facta legitur And see further hereof Saravia in his English book of the divers degrees of Ministers c. 2. pag. 7. and M. Fenner in his Sacra Theologia pag. 119. b. Also Bullinger adversus Anabaptist l. 3. c. 7. saith to the Anabaptists Quod si dicitis vos instar Apostolorum peculiarem vocationem habere probate eam signis miraculâ—s c. hoc autem nunquam facietis ideoque vocatio vestra nihili imò pernitiosa est Ecciesiae Christi See this saying alleged to this end by M. Thomas Bell in his Regiment of the Church pag. 137. initio miracles as necessary to prove that it is from God yet is the gift of miracles which is to them according to their own doctrine so needfull in proof of their said pretended extraordinary calling so confessedly wanting and defective in their Church that M. Fulk thereof saith [h] M. Fulk against the Rhâ—msh Testament in Apocalyp cap. 13. sect 3. fol. 478. a. post med It is known that Calvin and the rest whom the Papists call Arch-hereticks do work no miracles And M. Sutcliff saith accordingly [i] M. Sutcliff in his examination of Kellison 's Survey printed 1606. pag. 8. post med Neither do we practice miracles nor do we teach that the doctrine of truth is to be confirmed with miracles Insomuch as certain others discerning the necessity of miracles and themselves unable to afford any true example thereof in their Church do lastly urge and name for miraculous [k] Fox act mon. printed 1596. pag. 789. a. lin 59. And Sigwartus in Disp Theol. pag. 170. and Sutcliff de vera Catholica Christi Ecclesia pag. 313. and Philip Mornay in his Treatise of the Church englished Anno 1581. cap. 11. pag. 351. and Justus Molitor de Ecclesia militante pag. 159. Luther 's so large dispersion of his Doctrine maugre the malice of the Pope and all his Adherents which as it is against the evident confession of their own brethren who disclaim as before in all miracles shewed by Luther Calvin c. and as the learned †Theologi Casmâ—riani in admonit sua de libro Concordiae Bergensis cap. 6. and after the edition of Neustadii 1581. pag. 203. post med say Scimus istos Theologos c. magnis clamoâ—ibus regerere Lutherum esse Prophetam quia ipse immediatè extra ordinem à Deo excitatus c. quia miracula fuerint res ipâ—â—us gestae successus multa futura praedixerit c. Whereto they answer among other things saying Miraculum quod ediderit nullum audivimus Nam fortunatio defensio curriculi ipsius fuit beneficium Dei ordinarium secundum promissiones datas ipsum timentibus c. quod autem praedicit de paenis ingrati udinis pro luce Evangelii donata vel similia non sunt nova oracula sed veterum oraculorum Scripturae ad nostra tempora accommodatio Calvinists confess is withall [*] The learned Protestants dâ—sinâ— a miracle to be signum supra naturae ordinem effectum So doth Amandus Polanus in partition Theolog. pag. 228. And see others hereafter in this Consideration num 7. at * next after k. no miracle in it self as not being against or above the power of nature and secondary causes so also by like instance might the proceeding of Arius and Mahomet be much more probably said to be miraculous for that their errours were from no less small beginning [l] More generally dispersed For whereas Lutheranism holdeth only in the Northern parts of the world and also but in a corner of those said Northern parts which are but a parcel of Europe Aâ—ianism was far more universal as extending it self into sundry parts of Asia Africk and Europe Hereof Daniel Camierus in epist Jesuâ—tic part altera pag. 49. paulò post initium saith Arianorum venenum non portiunculam quandam sed paenè totum orbem contamâ—na verat And see Joannes Pappus in epitom histor Eccles pag. 412 413. And the like inlargement in short time of Mahometanism is evident and confessed by Melancthon chronic l. 3. a pag. 311. ad pag. 317. by Illyricus in Apoc. c. 9. a versu 13. ad finem more generally for the time dispersed than ever was the doctrine of Luther And thus much concerning the confessed want of miracles in our Adversaries Church 4. As concerning now our Catholick Church the * M.D. Downham in his Treatise of Antichrist l. 1. c. 7. pag. 111. propè initium saith Neither Turks nor Jews nor any other Churches of Christians but only the Pope and Church of Rome do vaunt of miracles which onely confessedly challengeth the gift of miracles the known examples of her true and undoubted Miracles are plentifully testified As first for the thousand years last past it is confessed that we Englishmen were so long since [m] See Brereley tract 1. sect 1. converted to our now professed Catholick Faith Insomuch as they charge Austin with his then converting us to [n] See Brereley tract 1. sect 1. at 9. Popery and to [o] See ibid. at e. the Papistical faith for which say they [o] See ibid. at 6. he went undoubtedly to Hell after his death And yet are the undoubted miracles which God wrought by the same Austin in proof of his doctrine sufficiently confirmed with the credible [q] See heretofore in this Consideration num 1. at r. s t. testimony of those very times with like [r] See heretofore ibid. at n. q. * testimony also of S. Bede who lived in the age next after and are thereupon reported and [Å¿] See ibid. at u. and see M. Fox act mon. printed Anno 1576. pag. 117. a. prope finem where he saith of Austin and those that came with him to the Conversion of England The King was moved with the miracles wrought through Gods hand by them acknowledged as true undoubted by our very Adversaries themselves In the same age also lived Holy Oswald King of Northumberland whose undoubted miracles are by like credible [t] Concerning Oswald Beda hist l. 3. c. 2. affirmeth that the place where he with religious prayer obtained victory was after called Heavens field in regard of the innumerable miracles there done That also usque hodie c. even till Bede's time diseased persons were thereby restored to health Among whom was saith Beda one Bothelmus yet living restored miraculously to health ante paucos annos but some