the son No. S. Ambrose anno 380. saith n in comm ad 4 cap. ad Hebr. Faith is a great thing and wholesome and with out which it is impossible to be saued but only faith doth not suffice it is necessarie that faith doe worke by loue and be in conuersation worthy of God S. Augustine anno 400 saith o de fide operibus cap. 14. Because this opinion of only faith did then beginne the Apostles S. Peter Iohn Iames and Iude did chiefly direct their epistles to shew and affirme that faith with out workes did not profit Againe p lib. 15 de Trinit cap. 18. He doth not make faith it selfe profitable but by Charitie for it is true faith may be with out Charitie but not profit And q with out loue faith profiteth othing Againe r Tract 10. in Ioan. now some man doth beleeue in Christ but he hateth Christ he maketh his coÌ„fession of faith for the feare of punishment not for the loue of a reward add to this faith loue that there may be such a faith whereof the Apostle speaketh ad Gal. cap. 5. v. 6. Faith which worketh by charitie Againe Å¿ Serm. 16. de verbis Apostoli Man beginneth at faith but because the Diuells also beleeue it is necessarie to add hope and Charitie Againe t Serm 22. lib de Praedest Sanctorum c. 7. The house of God is founded in belieuing erected by hoping and perfected by louing Againe v Enchirid. cap. 8. therfore the Apostle saith a man is iustified by faith and not by workes because faith is first giuen wherby all other thinges are obtayned which properly are called workes wherin a maÌ„ doth liue iustly Againe x lib. de grat lib. arbitr Men not withstanding what the Apostle saith doe thinke a man to be iustified by faith without the workes of the law they thought he had said faith was sufficient for a man although he liue wickedly and haue no good workes which God forbid that the vessell of election should thinke so Againe y Praefat. in Psalm â—1 How therfore is a man iustified by faith with out workes The Apostle himself doth answere Therfore I said this to thee o man lest thou shouldest as it were presume of thy workes and through the merite of thy workes think thou hast receaue the grace of faith Doe not therfore presume of thy workes before faith know that faith found thee a sinner Againe z Serm. 16. de verbis Apostoli Wee are iustified but that iustice when wee doe well doth increase S. Prosper anno 250. saith a lib. 1. de vita contemplat cap. 19. neither vvorkes vvith out faith nor faith with out workes doth iustifie Againe b in respons ad cap. 6. ad Callor A man being iustified that is of a vvicked become pious vvith out any good merit going before he doth receaue a gift by vvhich meanes he doth obteyne merit that vvhich vvas begunne in him by the grace of Christ is increased by the industrie of freevvill the help of God being alvvayes present LVTHERS DOCTRINE Luther saith c in comm in cap. 15. Genesin I knovv these virtues are excellent giftes of God I knovv that faith with out these giftes caÌ„not stand Et infra wee know that faith is not alone but doth bring with it charitie and many giftes Et ibid. heere I speake plainly what faith alone doth not as it is ioyned with other virtues Faith only doth obteyne remission of sinnes Hence also is it that he saith d in cap. 2. ad Gallat Faith with out and before Charitie doth iustifie And. Faith is the formale iustice for which man is iustified not for Charitie And. only faith is necessarie to make vs iust all other thinges are free neither commaunded nor prohibited more or lesse Againe e in argum eiusdem epist the greatest or chiefest art and Christian wisdome is not to know the law to be ignorant of good workes and all actiue iustice Againe f lib. de libert Christiana a Christian man hath no need of any worke or law being free from all law by faith Againe g Serm. de nouo Test siue de missa Let vs take heed of sinnes but much more of lawes and good workes only let vs attend vnto the promise of God and faith Also the Lutherans of Saxonie affirme as much saying in Colloquio Altembeigensi amongst vs there is no doubt but the holy scripture doth call that iustice of Christ by which wee are iustified before God and by which wee are iust the passion and obedience of Christ Et ibid. the obedience and the merit of Christ is the thinge it selfe which is imputed vnto vs yea the very iustice which is giuen and bestowed vpoÌ„ vs. I wherfore they conclude saying good woorkes and new obedience perteyne not vnto the kingdome of Christ but to the world so that good workes are so fare from being necessarie as that they are also pernicious and vnprofitable to saluation Finally wee ought to pray that wee may perseuere vnto the end in faith with out all good workes These they Luther yet saith i lib. de captiuit Babylon cap. de Euch. a man can talke or deall with God no other way then by faith he careth not for workes Againe a Christian is so rich that he cannot perish although he would how wickdly soeuer he liue vnlesse he will not beleeue Againe k in exposit Epist in die Dominico a natali Christ proximo ex cap. 3. Gal. Moreouer saith he there is no other thing required vnto saluation but to heare and beleeue our lord Iesus Christ Againe l loc comm c class â— c. 68. pag. 68. as nothing iustifieth but faith so nothing sinneth but vnbeliefe Againe m in 2 Parte Postillae ger pr. Argente raâ—â— 1537. fal 140. No sinne saith he is so great as to condemne a man for only infidelity condemneth all men that are condemned on the contrary only faith maketh all meÌ„ blessed The same affirmeth his Scholler Tindall saying n in Fox Act mon. pag. 1 37. That Christ ordayned there should be no sin but infidelitie no iustice but faith M. Whitaker saith o de Ecclesia contra Bellarm controu 29.5 pag. â—01 wee say that if a man haue the acte of saith synne doth not hurt him which also Luther affirmeth and all wee maintayne These M. Whitaker CALVINS DOCTRINE Caluin saith p in Antidoto Conciliâ— Trid. ad can 11. Sess 6. lib. 3. instit cap. 11. ¶ 23. ¶ cap. 16. ¶ 1. it is faith only that iustifieth yet faith that iustifieth is not alone as the heat of the sunne is not alone which warmeth the earth Againe thou seest that our iustice is not in vs but in Christ wherfor then are wee iustified by faith because wee apprehend the iustice of Christ by faith by which only wee are reconciled
vnto God Againe q cap. 11. ¶ 19. wee say a man is iustified by faith only Againe r ¶ 2. he shal be iustified by faith who hauing excluded the iustice of workes doth apprehend the iustice of Christ by faith where with being vested he hoth appeare in the sight of God not as asinner but as iust Å¿ ¶ 2 And therfore wheÌ„ God doth iustifie vs by the intercession of Christ he doth not absolue or forgiue vs according to the approbation of our owne innocencie but according to the imputation of Iustice so that wee may be deemed iust in Christ who are not Iust in our selues Novv if you vvill knovv vvhether Caluin consent vvith the auncient fathers heare him self saying t Ibid. 1â— they babble that the ceremoniall workes of the law are excluded but not the Morale Finally it is so hard amatter for aiust man or a man of a holy life by doeing well to become more iust with Caluin that by how many the more good workes hee doth soe many the more sins doth he heap vp and decerueth so many the more stripes for he saith v lib. 3. cap. 14. ¶ 9. There is not one worke of the Saintes which if it be considered in it self but it doth deserue a iust reward of reproch x ¶ 11. yea it is damnable Let vs take heed therfore of good workes Againe he saith y cap. 11.13.2 ¶ 15. Let their dreame therfore be of force whoe fayne iustice to proceed from faith and workes z And certenly in these thinges no not Augustines sentence or at least manner of speaking it altogether to be admitted For although he doe marue lonsly spoyle a man of all prayse of iustice and doe attribute al to the grace of God yet he referreth grace vnto sanctification whereby wee are borne againe vnto newnes of life by the spirit Againe a Epitom colloquij Mont. 13. belyer pag. 44.48 He that doth once truly beleeue saith he cannot after wardes fall from the grace of god or loose his faith by his adultery or other lyke synnes Beza saith b In resp ad act colleg montisbelg part altera pag. 73. That Dauid by his adultery and murder did not loose the holy ghost and fall froÌ„ his faith An heresie condemned by the Primitiue church The Lunomians did teach that c S. August lib. de hâ—r cap. 54. no sinnes could hurt a man if so be he had but only faith the like vvas the errour and heresie of the Bogards vvho taught that iust men were not bound to the obseruation of the commaundements of God but only to faith vvhome the councell of vienn a condemned THE 19. ARTICLE Of Good vvorkes THE CATHOLICKE DOCTRINE A man doth no lesse merite life and saluation by this good workes then death and damnation by his euill workes SCRIPTVRE d Ecclesiasticus 16.18 and â— v. 33. GIue a reward to those that susteine thee that thy Prophets may be found faithfull e Iere. â—1 16 Daniel 4 24. There is a reward for thy worke saith our lord f wisdom 5.16 The iust shall liue foreuer and their reward is with our Lord. g matt 5. v. 12.17 Be glad and reioyce for your reward is very great in heauen c. let your light so shine before meÌ„ that they may see your good workes and glorifie your father which is in heauen h cap. 10.42 whosoeuer shall giue to drinke to one of these little ones a cuppe of could water only in the name of a Disciple hee shall not loose is reward c. i cap. 16 27. And then he will render to euery man according to his workes c. And k cap. 26. â—4 come you blessed of my Father possesse you the kingdome prepared for you from the foundation of the world for I was an hungrie and you gaue me to eat I was a thirst and you gaue me to drinke c. l Rom. 2.6 v. 13. Who will render to euery man according to his works c. for not the hearers of the law are iust before God but the doers of the law shal be iustified m Luc. 14.14 Recompence shal be made thee in the resurrection of the iust n 1. Cor. 3.8 Euery one shall receaue his owne rewarde according to his owne labour o 2. Cor. 5.10 Wee must all be manifested before the iudgmeÌ„t seat of Christ that euery one may receaue the proper thinges of the body either good or euill p 1. Tim. 4.16 See also 2. Tim. cap. 4. v 8. Attend to thy seelf and to Doctrine be earnest in them for this doing thou shalt saue both thy selfe and them that heare thee q Tit. 3.8 Be carefull to excell in good workes these thinges be good and profitable for men r Hebr. 6. v. 10. For God is not vniust that he should forget your worke and loue which you haue shewed in his name which you haue ministred to the Saintes and do minister c. Å¿ cap. 10.35 Doe not therfore leese your rewarde which hath a great renumeration for patience is necessarie for you that doing the will of God you may receaue the promise c. t cap. 11. â— â— esteeming the reproch of Christ greater riches then the tresures of the Agiptians for he looked vnto the reward u Iames. 2. And in like manner also Rahab the harlot was not shee iustified by workes receiuing the messengers and putting them forth an other way x 2. Ioh. v. â— That you may receaue a full reward Apoc. 20.12 23 And the dead were iudged of those thinges which were written in the bookes according to their workes c. and it was iudged of euery one according to his workes c. z cap. 22.12 behold I come quickly FATHERS S. Iustine anno 150. saith a in Apolog. 2. antâ— medium men whoe by their workes haue shewed themselues worthy the will and councell of God wee account them to liue with him by their merites and so to raigne that they shal be free from all death and trouble S. Irenaeus anno 160. saith b Aduersus haereses cap. 72. let vs not account that crowne pretious or of worth which easily and of it owne accord plats it self vpon our heads but that which wee attayne by payne and againe and by how much the more paynfull it comes vnto vs so much the more inriched and estimable it is S Basil anno 380. saith c lib. de S. Spiritu man is saued by the workes of iustice Againe d S. ca. 24. orat â—â—ple princip all wee that walke an Euangelicall life are Marchants seeking for the possession of heauen by the workes of the commaundements Againe e Prouerb orat ad Diuiâ—es shew thy workes and craue thy reward S. Cyprian anno 240 saith f l b. de simplie Praâ—ator vel de vnitate Ecclesiae Man hath
collect any certayntie out of their writinges These Cal. but hovv true he speaketh I referre you to that vvhich goeth before An heresie condemned by the primitiue Church THis heresie vvas Origens S. Epiphanius haeresi 64. Cal. instit li. 2. cap. 1. ¶ 5. vvhoe said that Adame had lost the Image of God vnto which he was created The same doth Caluin teach in these very vvordes by the sinne of the first man the heauenly Image was blotted out THE 17. ARTICLE OF THE COOPERATION OF FREEVVILL WITH GRACE The Catholicke Doctrine Mans will doth freely and actually cooperat with Gods vocation and grace mouing him SCRIPTVRE a 1. Râ—g 7.3 Yf you turne vnto our Lord with all your hart take away the straung Gods from among you Baalim and Astaroth and prepare your hartes for our Lord and serue him only and he will deliuer you from the hands of the Phiâ—â—lims b Parâ—lip 2. cap 12 x. 14 But he did euill and did not prepare his hart to seeke our Lord. c Isaie c. 1. v. 16.17.18 Bee you washed bee you cleane take away the euill of your thoughts from my eyes cease to doe peruâ—riâ—e learne to doe well seeke iudgment help the oppâ—essed iudge the pupill defend the widowe and come and reproue saith our Lord if your sinns shal be as scarelet they shal be white as snow c. 〈◊〉 you will and will heere me you shall eat of the good thinges of the earth but d v. 19.20 if you will not and will prouocke me to anger the sworde shall deuoure you because the mouth of our Lord hath spaken it And e cap. 55. v. 6.7 seeke our Lord whilst hee is to be found call vpon him while he is neere let the impious leaue his way and the wicked man his cogitations and let him returne vnto our Lord and hee will haue mercy vpon him and vnto our God because he is much in pardoning f Ieremia ca. 5.1 Goe about the wayes of Hierusalem and behold and consider yee and seeke in the streetes therof whether you can find a man doeing iudgment and seeking faith and I wil be mercifull vnto him Read EZechiell cap. 18. from verse 19. to the end Also cap. 33. v. 14 c. g zach 1.3 And thou shalt say vnto them this saith our Lord of hostes turne yee vnto me and I will turne vnto you saith our Lord of hostes h Mat. 3.2.3 Prepare yee the way of our Lord make his pathes straight i Iohn 7.7 If any man thirst let him come to me And trembling and being astonished he said Lord what wilt thou haue me to doe Note heere that vpon his consent Gods grace did worke with him k 1 Cor. 3.9 For wee are Gods coadiutors c And againe l cap. 15.10 but by the grace of God I am that I am and his grace in me hath not bine voyde but I haue laboured more aboundantly then they all yet not I but the grace of God with me m Ephes 5.15 Rise thou that sheepest and arise from the dead and Christ will illuminat thee n Phil. 4 13. I can all thinges in him that strengthneth me o Colosâ— 4. v. 19 Wherin also I labour striuing according to his operation which he worketh in me in power p Hebr. 41 6. Let vs goe therfore with confidence to the throne of grace that wee may obtaine mercy and find grace in a seasonable aide q Ioannes 4. â— Approch to God and he will approch to you r Apoc. â— 20 Behold I stand at the dore and knocke if any maÌ„ shall heare my voice and open the gate I will â—â—â—er into him and will suppe with him and he with me FATHERS S. Irenaeus anno 160 saith Å¿ lib. 4. c. 73. Our Lord hath not only reserued to man the freewill of his power in workes but also in faith saying According to thy faith be it to thee shewing forth the proper faith of man because he hath his owne sentence and therfore hee that belieueth in him hath life euerlasting and hee which doth not belieue the sonne the wrath of God doth remayne ouer him S. Ambrose anno 380. saith t lib. 2. In Luc. c. 2. Thou seest that euery where the virtue of our Lord doth cooperate with mans studies S. Chrysostome an 380 saith v hom 19 in Genesin de iustificatione dislerens Hee doth not impose a necessitie but fit remedies being applyed he doth permit all to ly in the sentence of the sicke And againe x hom 11. in Ioannem anno 80. the soul hath power in it self to worke it owne good neither doth it obey God in any thing vnlesse it will S Prosper anno 450. saith y lib 2. devocat gent. cap 12. Therfore it is free to many who now vse the iudgment of reason to depart that there may be a reward not to haue departed and that which cannot be done without the spirit of God cooperating with it it may be imputed to their merits by whose will it was done Againe z Ibid. c. 26. Truly the grace of God doth chieflie excell in all iustifications by perswading with exhortations by warning with examples by terrifying with dauÌ„gers by mouing with miracles by giuing vnderstanding by inspiring councell and illuminating the hart it selfe and instructing by the affections of faith But also the will of man is ioyned with it which is stirred vp by these foresaid helpes to this that it doe cooperate with the deuyne work in it selfe and that it doe begine to exercise to merite what by deuyne seed it had conceaued to desire hauing of it owne mutabilitie if it fayle of the help of grace if it profit which help is giuen to men by innumerable wayes whether they be secret or manifest that it is of many refused it is their wickednes but that it is of many receaued it is both of deuyne grace and mans will Austine anno 400. saith a lib. 2 Contduas epist pelagianor cap. 1. man doth prepare the hart not vvithstanding not vvithout the help of God vvhoe doth touch the hart Et infra although vnlesse he help vvithout vvhome vvee can doe nothing vvee cannot open our mouth yet vve doe open it by his help and our vvorke for vvhat is it to prepare the hart and open the mouth but to prepare the will Againe b tractatu 72 in Ioan. To the belieuer in him that doth iustifie the wicked his faith is reputed to him vnto iustice in this worke wee doe the workes of Christ this he doth worke in vs yet not without vs. Et infra man doth cooperate his eternall saluation and iustification with Christ working in him Againe c Serm. 15 do verbis Apostoli circamed you see that conuersion it self is not vvithout the help of God Et infra All from God yet not as if vvee did sleepe not as if vvee doe not
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
Antichristian and Papisticall raigne begaÌ„ne raigning vniuersally without any debatable contradiction 1260. yeares And a little further he saith Euen 1260. pag. 145. yeares the Pope and his clergie haue possessed the outword visible Church of Christians With this account of M. Napper a greeth M. Brocard in his treatise vpon the reuelations where he arfirmeth b fol. 110. 1â—3 That the Church was trodden downe oppressed by poperie euen from Pope Siluesters tyme an 300. vnto these tymes which deduction in this kind of our religion vp vnto the Apostles age appeareth also yet further euident by conferring our foresaid confessed religion taught vs by S. Gregory and S. Austine with that primitie faith where vnto the Brittans of wales were confessedly coÌ„uerted in the Apostles tyme. M. CamdeÌ„ saith c in his Britannia S pag. 4â— pag. 157. It is certayne that the Brittans receaued the ChristiaÌ„ faith in the very infaÌ„cie of the Church in proofe where of he there alleadgeth sundrie auncieÌ„t authorities And a little further saith In this GlasteÌ„berie monasterie floristed which hath it origen or begining from Ioseph of Arimathia S. for this also doe the most auncient monuments of this monasterie testifie neither can wee doubt of it M. Harrison in his description of Brittannie annexed to Hollens head his great Chronicle of the last edition saith d volum 1 pag. 13. line 18. Ioseph preached here in England in the Apostles tyme his Sepulcher in Glastenburie and Epitaph affixed thervnto is proofe sufficient M. Henoch Clapham speaking of the Brittans conuersion in the Apostles tymes saith e in his Soueraigne remedie against Schisme pag. 24 our Schismaticks may as well ask me what assurance I haue there was a king Henry as demaund what assurance I haue of the other MIVELL saith f in his pagâ—ant of Popes The BRITAINS being conuerted by IOSEPH of ARIMATHIA held that faith at AVSTINES comming For breuities sake I omitt many others as D. FVLK M. GODWIN M. FOX M. MIDDLETON c. An 724. It is also euident euen by S. BEDE himself vvho liued so neete those tymes and vvrote the historie therof as vvitnesseth g Chroni â—le fo 168 M. COVPER and since acknovvledged by many Protestans that vpon conference then had at a place called in S. BEDES tyme AVGVSTINE-IZAT betweene S. AVGVSTINE and the BRITAIN Bishops vvho at the first frovvardly resisted S AVGVSTINE all that they could for vvhich M. FOX not vniustly reproueth them S. BEDE saith h hist lib 2. cap. 2. AVSTINE vsing the help of king ETHILBERT called the Bishops and Doctors of the chiefest nearest prouinces of the Brittans to some conference in a place called at this day in the English tongue AVGVSTINE-IZAT M. HOLLENSHEAD saith i in his great Chron of the last edition volum 1. l. 5. cap. 21 pag. 102. line 23. 40. The greatest difference then stood vpon betweene AVGVSTINE and them were expresly and only mentioned to be certaine for that tyme tollerable differences for S. BEDE reporteth how AVGVSTINE said to the BRITTANS k vbi sup if you will obey me in these three thinges that is to celebrate the Pasche or Easter in it tyme next that you fulfill the ministerie of Baptisme wherby wee are borne againe to God according to the custome of the Romane and Apostolike Church and that you will together with vs preach the word of our Lord vnto the English nation for all other thinges that you treat of although contrarie to our customes yet wee will freely tolerate them The lyke is testified by l vol. 1. p. 103. line 17. HOLLINSHEAD m catalog of Pops p. 6 M. GODWIN and then n lib. 3. cap 13. pag. 133. printed anno 1606. PROTESTANT author of great BRITANNIE vvho saith The BRITAINE Bishops conformed them selues to the doctrine and ceremonies of the Church of ROME with out differeÌ„ce in any thing specially remembred saue only in the celebration of the feast of EASTER c. their dissent from the vse of the Romane Church was in their ceremonies or ministerie of Baptisme and keeping of Easter which latre as Osiander vvitnesseth heere follovving vvas tolerated in l ke manner by the Apostles in regarde of the knovvne weaknes of some o Act. 16. v 3. For the lyke respect circumcision was permitted by Paul who circumcised Timothy because of the Iewes that were in that place And aâ—â—te beneath p cap 15. â—9 abstinence from blood and that which was strangled and fornication was only prescribed Osiander saith q in Epitom cent â—6 l 2. pag. 51. Iohn and Phillip did celebrate Easter decima quarta Luna post aequinoxium vernum at which tyme also the Iewes were accustomed to celebrate their Easter or Pasche and this vndoubtedly the Apostles did in fauour of those Iewes that were newly conuerted vnto Christ that so they might also gaine more Iewes vnto Christ Now by this may well be collected their full agreement for the Iewes who contradicted S. Austine and that so earnestly about these few and smaller pointes would neuer haue bene silent but much rather haue with stood him in the other so many and incomparably much greater pointes of faith had they in lyke sort disagreed from him therin S. Bede saith r hist l. 2. cap. 2. Then indeed the Brittans did confesse themselues to vnderstande that to be the true way of iustice which Austine did preach M. Fulke affirmeth Å¿ confutation of Purgat p. 335. Hollinshead vol. 1 pa 102 line 54. That Augustine did at last obtaine the aide of the Brittish Bishops for the conuersion of the English Saxons THE 3. ARTICLE Our Aduersaries Good opinion of the Fathers Of S. Gregory the first and Pope that conuerted England a hist l. 2. cap. 1. S. Bede tearmeth him a hist l. 2. cap. 1. a man of immortall witt b in Iesuitism part 2. rat 5. pag 624. M.D. Humfrey saith Gregorie certeÌ„ly great by naname great indeed a man endued with many and great giftes of deuyne grace c in his Suruey of Popery pag. 187. M Tho Bell tearmeth him Saint Gregory Surnamed the great the holy and learned Bishop of Rome M. Godvvin saith That d Catalog of the Bishops of England pag. 3. Blessed and holy Father S. Gregorie was the occasion of replanting the Christian faith in our Countrey M VVhitaker saith e contra Duraeum lib. 5. pag. 394. That Gregorie did vs a great benefit which wee will euer most gratefully remember OF S. BEDE Luke Osiander saith f in EpitoÌ„ Cent. 8. l. 2. c. 3. pag. 58. he was a good man M Foâ— not with staÌ„ding his profession of the RomaÌ„ faith g Act moÌ„ â—â—o 1576. pag 128 thinketh him worthy the name of reuerend M h Chron. 〈◊〉 fol. 168. Couper and M. i vol. 1. p. 130. Hollinshead think the same and M. Bell saith k regimeÌ„t Pag. 175. Saint