All true doctrine is taught in the scripture Purgatorie is not taught in the scripture therefore purgatorie is no true doctrine Bristowe denyeth both the maior and minor The maior I haue prooued in this chapter part 1. after the examination of the 8. text of scripture The minor hee would prooue to be false by these reasons First purgatorie is taught in the scripture in the Machabees Which he saith is in the canon of the true Church which I also confesse to be the true Church in the thirde counce 〈…〉 of Carthage and therefore it is canonicall if any other scripture be Canonicall Supposing that which is false that the Macabees were canonicall yet is not Purgatorie prooued by them prayer for the deade doeth not necessarily drawe purgatorie after it The Grecians of longe time haue vsed prayer for the deade yet they doe not receiue the doctrine of purgatorie But to prooue the Machabees to be Canonical he citeth the third councel of Carthage wherein the two bookes of Machabees are accounted amongest the rest But there are also fiue bookes of Salomon whereas wee knowe there are onely three namely the Prouerbes the Canticles and the Preacher Therefore that canon prooueth a manifest error of the councell to allowe fiue bookes of Salomon in steede of three Let Bristowe now bring out the fourth and fifth booke of Salomon and say they bee Canonicall if any other scripture bee Cano nicall The Councell of Laodicea more auncient nameth not the Machabees Hierome a Priest of Rome expressely denyeth them to bee Canonicall Praefatione â—n Prouerbia Ruffinus also in his exposition of the Creede affirmeth the Church not to receiue them as Canonicall beside so many argumentes as the bookes them selues doe minister which agree that they were writen by the spirite of man and not by the spirite of God To proceede Bristow saith that purgatory is taught so plainely 1. Iohn 5. that I could not auoyde the place but by falling into this horrible absurditie that wee may not praye for all men liuing I saide in deede we ought not to pray for them that sinne vnto death of which Iohn saith I say not that you shoulde pray for it or that any man should pray for it as your vulgar traÌ„slation hath it But howe it is prooued out of that place he saith neuer a worde Last of all purgatorie is taught saith Bristowe Specially against you sir. Iohn 11. For you say after your manner passing confidently that Martha and Marie as the scripture is manifest did not hope for any restitution of their brother Lazarus to his bodie before the generall resurrection If that bee so manifest what else was it then but the rest of his soule that Martha woulde haue Christ to pray for when shee saide thus vnto him But also nowe I knowe that what soeuer thinges thou shalte aske of God God will graunt thee To which purpose also some auncient writers expounde the place Thus farre Bristowe But I pray you sir why doe you not tell vs the names at least of those auncient writers that so expounde the place Peraduenture they were not worth the naming But are you such a cunning disputer ex concessis to wrest that I say of Martha and Marie before the comming of Christe to all times after as though I sayd that they neuer hoped for their brothers restitution because they hoped not before Christe came to Bethanie as Allen impudently coniectureth that Lazatus was restored to his bodye at their prayers made at his tombe where there is no mention of any prayers but of lamentation only I can not tel whether I shuld here require in you more wit or honestie or else lesse impudence malice But this was your purpose of cauilling and quarilling when you durst not attempt the confutation of my bookein such plaine order as I aunswered Allen but in this confuse manner to bring all my argumentes first out of ioynt and then to play with them at your pleasure 2 Ab authoritate scripturae affirmatiuè First about certaine foundations of purgatorie and prayer for the dead I saide the worde of God ouerthroweth the popish distinction of sinnes mortall Veniall shewing that all sinnes of their owne nature deserue eternall death and yet all by the mercie of God are pardonable or veniall except the sinne against the holy ghost Bristowe saith that I here graunt the doctrine and yet deny the distinction which is vtterly false for that all sinnes deserue eternall death and yet be pardonable it ouerthroweth the doctrine and distinction both For the Papistes holde that there are some sinnes so small as they deserue not in their owne nature eternal damnation as Bristow immediately hereafter confesseth where he denieth that the curse of God pronounced Deut. 27. and Gal. 3. against all them that abide not in all thinges written in the lawe extendeth not vnto eternall death saying that hanging on tree or crucifying is not eternal death and yet is accursed of God Deut. 21. Againe euery one in the saying of the Apostle is not meant of Christians but of them which trust in the lawe it selfe c. Doe you not heare playnely the olde serpentes voyce Nequaquam moriemini Tush you shall not die the curse of God doeth not bring eternall death you neede not be so greatly affraide of it c But where learned you Bristowe that the curse of God which is vppon him that hangeth on tree is not a visible token that hee deserueth eternall death Is â—ot the text plaine against you Deut. 21. When a man â—ath sinned worthy of death and is iudged to death â—anged on the tree his carcase shall not remaine vppon 〈…〉 e tree but shal be buryed the same day for he is accur 〈…〉 d of God that is hanged on the tree therefore thou 〈…〉 alt not defile the lande which the Lord thy God hath â—iuen thee to possesse He is not therefore accursed beâ—ause he is hanged on the tree if he were innocent but â—ecause he hath sinned worthie of death so is hanged 〈◊〉 which respecte our sauiour Christ being hanged on 〈…〉 e tree though most innocent in his owne person 〈…〉 et bearing the guiltinesse of all our sinnes became â—ccursed for vs not to discharge vs of such a curse 〈◊〉 did not bring eternall death but by your imagi 〈…〉 tion might fall vppon an innocent person but 〈◊〉 redeeme vs from the curse of the lawe whiche wee â—aue incurred more then tenne thousand times through 〈…〉 r manifolde sinnes and transgressions And that 〈…〉 e curse pronounced Deuteronom 27. bringeth with it 〈…〉 e payne of eternall death I wishe euerie man 〈…〉 at will not bee deceyued with the flattering voyce 〈…〉 f the Serpent to giue eare to the worde of GOD â—here hee shall see that this is a conclusion of the 〈…〉 rses solemnely to bee pronounced by the Levites 〈◊〉 which Amen was to be aunswered of all the people â—gainst idolaters cursers
of parents murtherers ince 〈…〉 uous persons remouers of their neighbours markes oppressors of the fatherlesse and straungers c. and generally against all transgressours of the Lawe vnto whome the curse of eternall damnation is threatned â—n the same wordes ' that it is to the rest Marke also where the Apostle to the Galath 3. by this curse proâ—eth all them that bee vnder the lawe to be subiectâ— vnto this curse howe the serpent denying this curse to bee the assurance of eternall death maketh the case of them to bee nothing so daungerous but continuing vnder the Lawe they may auoyde eternall death And where he saith euerie one in the Epistle is not meant of Christians I woulde knowe of him whether the Galathians to whome saint Paule writeth were not Christians but yet seduced by false Apostles to take vpon them the obseruation of the lawe which as it was impossible so it would bring them from the blessing of Christ vnto the curse of God That true Christians are discharged of this curse it is by the onely merite of Christes satisfaction and not that the sinnes themselues deserue not euerlasting death though they bâ—â— neuer so small of their owne nature by the sentence of Gods curse which is a iust rewarde for transgression Heb. 2. The two other places that I cite for this purpose The soule that sinneth shall dye Ezech. 18. and the rewarde of sinne is death Rom. 6. he will expounde by the saying of saint Iames Chapt. 1. sinne when it is consummate gendreth death as though this place of S. Iames denyed sinne not brought into acte to deserue death because shewing that the cause of mens destruction iâ— in themselues from the first concupisence to the laste and grosest Acte hee concludeth that those grosse acts bring a man into eternall death Our sauiour Christe saith this is condemnation that light is come into the worlde and men haue loued darknes rather then light Were it not good Logike and Diuinitie also of this place to conclude that condemnation perteineth not to men but where the light offered is refused or that if Christ had not come none had ben condemned Iohn 3. and likewise yea much rather wher Christ saith If I had not come and spoken vnto them they shoulde not haue had sinne Iohn 15. Were the obstinate Iewes cleare of sinne by Bristowes iudgement before Christ came But let vs examine his reason It is sinne saith he as soone as it is gendred but it gendreth not death so so one as it is gendred Therefore some sinne there is that gendreth notd eath The minor is false for Sainct Iames saying that sinne consummat gendreth death doth not say that sinne gendreth not death so soone as it is gendred But beholde yet his impudent wresting of the scripture hee addeth also an exception vnto sinne consummat that not euery sinne consummat gendreth death except the matter bee of weight accordingly For els that the lightnesse of the matter as an idle worde bringeth not death hee sufficiently signifieth in saying that in a weightie matter the lightnesse or imperfection of consent doth it not These are his wordes by which you may see that without all shame hee imputeth such sayings to Sainct Iames as hee can finde neuer a worde in hiâ— sounde like such 〈◊〉 saying But this is the manner of heretikes which learne not all trueth out of the Scriptures to bring their opinion to the scripture and to inforce the wordes thereof against all equitie to signifie and say whatsoeuer it pleaseth them Nowe that saint Iames holdeth that euerie sinne deserueth death I will proue out of his owne saying by this argument Whosoeuer is guiltie of all the lawe and commaundements deserueth eternall death Whosoeuer offendeth in one is guiltie of all therefore whosoeuer offendeth in one deserueth eternall death The maior I truste you will graunt The minor is Sainct Iames cap. 2. Whosoeuer shall keepe the whole lawe and offende but in one pointe hee is guiltie of all Then seeing euerie sinne is a breach of Gods Lawe as Sainct Iohn affirmeth Iohn 3. not onely greate sinnes but also small sinnes wherein soeuer men offende against the lawe of GOD deserue eternall death which cannot bee auoyded but by remission for Christes sake for bee the sinne neuer so small it is committed against GOD the authour of the Lawe who thereby hath forbidden all sinnes which reason the Apostle vseth to prooue that hee which offendeth in one is guiltie of all And therefore the textes by mee alleged doe sufficiently proue that all sinnes of their owne nature are mortall Whether after sinne remitted payne may remayne That God remitteth the punishment with the fault in respect whereof the punishment is due I proue by Ezek. 18. 33. where the Lorde promiseth to put away the remembrance of a sinners offences that truely turneth vnto him bringing forth the fruits of repentance Bristow saith this taketh not place before the daye of iudgment whereby it would ensue that to man could haue comfort of his sinnes forgiuen in this life But he opposeth the sayings of the Prophet Psal 24. 78. Lorde remember not the sinnes of my youth and Lorde remember not our olde sinnes which are the prayers of the penitent to obtaine forgiuenesse of their sinnes which once obtained they say The Lorde hath remoued our sinnes from vs as farre as the East is from the West Psalme 102. That may bee saith Bristowe in respect that they bee remoued from eternall damnation although they haue yet to abide neuer so much temporall punishment I will proue that to bee false To bee remoued as farre as the East is from the West is as farre as may bee but not to bee remoued from temporall punishment is not to bee remoued as farre as may bee therefore it is not to bee remoued as farre as the Easte is from the West But the whole Psalme saith Bristowe is spoken not of the time of our receiuing into Gods fauour by absolution but of our finall restitution which shall bee at the later day What can bee saide more absurdly Thankes are there giuen to GOD not onely for spirituall benefites but also for temporall The fatherly pytie of GOD towardes vs as his children which keepe his couenant and are mindefull of his commaundements to doe them is there set forth which euery man that is not blinde with hereticall malice will acknowledge to bee extended towarde vs in this life therefore also the forgiuenesse of our sinnes and remouing of them as farre as Heauen from earth and East from West As for the argument of singing that Psalme in the popishe Church vppon the feaste of Christs ascension to proue that it pertayneth altogether to the later day is as good as it is true â—hat the wordes there spoken are onely of our finall â—estitution at the later day To the example of the publican hee aunswereth â—hat there is no more saide but that hee went home â—ustified
by this argument The scripture testifieth that all which the Apostles taught was first taught of Christ himself before theÌ„ Heb. 2. but whatsoeuer Christ taught is written in the Gospel Luk. 1. Act. 5. Iohn 20. c. therefore whatsoeuer the Apâ—stles taught is written And therfore the Church pretending the Apostles tradition receiued by preaching iâ— bound to bring forth the Apostles writing or other holy scriptures giuen by the same spirit The fourth text iâ— 2. Tim. 3. which I alledge in these words saith Bristow Purg. 410. All goodworkes are taught by the scriptures which are able to make the man of God perfect and prepared to all good workes First he taketh exception that these are not the wordes of S. Paul Indeede my wordes are an argument against prayers for the dead grounded vpon the scripture which Bristowe suppresseth But supposing that Saint Paul had saide so what a fonde reasoning is this saith Bristoâ— because one euidence proueth all therefore I can not haue any other euidence but that onely Sir if one euidence prooue all that which is not prooued by that euidence is not prooued at all But if to prooue that which is prooued alreadie by that one euidence you haue other good euidence no man letteth you to vse them Wherefore this is no fond kinde of resoning Maister Brâ—stow but such as the best Logicians do teach All good workes are taught by the scriptures therefore that which is not taught by the scriptures is no good worke But nowe S. Paul saith not that all good workes are taught by the scripture saith Bristowe Hee saith the scriptures are profitable he saith not are able or sufficient to teach all good works Againe he speaketh only of the worke of an Euangelist and not of all good workes To this I aunswere that immediately before Paul saide The scriptures are able to make Timothie wise vnto saluation through faith in Christ Iesu but no man can bee wise vnto saluation but he that knoweth all good workes meete for a Christian man to doe therefore all good workes meete for a Christian man to do may be learned by the scripture And euen in this very text where he saith Al the scripture inspired of God is profitable to teaching of trueth to disprouing of falshoode to correcting of vices to instructing in righteousnes that the man of God that is the Euangelist be perfect furnished to euerie good worke although you restraine euerie worke to the only worke of an Euangelist yet that I saide is necessarily concluded thereof For it is some part of an Euangelists worke to giue example in all good workes that are meet to be done by other men but by the scripture he may be perfectly furnished c. therefore all good workes are taught by the scripture Againe when all the office of an Euangelist which consisteth in teaching disputing correcting instructing in righteousnes may be perfectly furnisht at the scriptures what can be more playne to prooue that nothing ought to bee taught for truth disprooued for error corrected for vice instructed for righteousnesse but that which is taught disproued corrected instructed out of the holy scriptures Seeing therfore that prayers and oblations are to be made for the dead is not taught by the scripture it is no trueth To deny prayer to be profitable for the deade is not disproued by the scripture therefore it is no error To omit prayer for the dead is not corrected in the scripture therfore it is no vice MeÌ„ are not instructed in the scripture to pray for the dead therefore it is no worke of righteousnes The 5. 6. texts I alledge together Pur. 434. Search the Scriptures and trie the spirites to proue that the certeintie of trueth in vnderstanding the Scriptures is not to be had but by the spirite and the spirites are not tried but by the Scriptures Against this conference Bristow saieth Who euer alledged Scripture more blindly And why so I pray you because Christ saieth in the same place that Iohn did beare witnesse to the truth My workes doe beare witnesse of me Also My father who hath sent mee hee hath giuen witnesse of mee In dèed 〈◊〉 Bristowe could proue that Iohn Baptist Christes miracles or God his father did testifie any thing of him which was not before contained in the Scriptures neither had Christ giuen a perfect rule to find him in the scriptures neither is that sentence able to proue that Christ may be sufficiently learned out of the holy Scripture But if the testimonie of Iohn of the workes of God the father do all confirme the Scriptures who euer alledged scripture more blindly then Bristow to proue that Christ may not be learned sufficiently out of the newe Testament the old when Christ sendeth the Iewes to the old Testament as a sufficient witnesse of him Concerning the triall of spirits Bristow biddeth me looke in the text by this we knowe a spirit of trueth a spirite of error namely by hearing or not hearing of the Apostles I like it very well For where shall wee heare the Apostles speaking but in their writings in the other holy writings according to which they spake all that they taught Wherfore here is no tryall of the spirites but by the scriptures And where he sayeth the Romanes doe moste manifestly continue in that they heard of the Apostles because no man can name that time the noueltie the seducer that they went after although it were true that no man could in any point shew as he sayeth yet the argument is naught seeing it is proued by the Apostles writings that they holde many things not onely beside but also contrary to the doctrine of the Apostles The 7. text iâ— Pur. 285. The worde of the Lord is a light vnto our steppes and a lanterne vnto our feere therefore wee will not walke in the darknesse of manâ— traditions The faithfull testimonie of Gods word only giueth true light vnto the eyes But the Prophet sayeth Bristow neither hath the worde only nor saith that Gods word is not but in writing for S. Paul referreth that text to the preaching of the Apostles To the fiâ—st quarrell I aunswere that I alledge not the wordes of the Prophet but his meaning which Bristowe cannot denye to be the onely worde of God that giueth 〈…〉 ue light to the eyes That Gods worde is not but in 〈…〉 riting I neuer sayde or thought but that there is no 〈…〉 erteintie of Gods worde but in the Scripture I affirme 〈…〉 nd that the Apostles preached nothing but that which 〈…〉 as before conteined though not so clearely in the lawe 〈…〉 nd the Prophets Last of all you alledge and saye against Iudas Ma 〈…〉 abaeus saith Bristowe Pur. 210. In the law not so much â—s one pinne of the tabernacle was omitted lest any â—hing might be left to the will of man to deuise in the worship of God You shall not doe sayth the Lorde what seemeth good in your
owne eyes but that which I commaunde you that onely shall you do without adding any thing to it or taking any thing away from it After a fonde quarrell of the quotation omitted by the printer and his coniecture thereupon Moses sayeth not saith Bristowe That onely which I doe write but that onely which I commaund And so our sauiour Christe commaundeth the Iewes accordingly The Scribes and Pharisees sit in Moses chaire and therefore whatsoeuer they commaund you obserue it I aske no better wee must obserue that only which God coÌ„mandeth whether Moses or any other of the Prophets apostles or Euangelists haue written it whether the Scribes or Pharisees pastors or teachers do preach it But where shal we finde that which God hath coÌ„maunded but in the law the prophets in the writings of the apostles euangelists which are able to make vs wise to saluation which are profitable to make that man of god perfect prepared to al good works As for the pinnes saith Bristow you may see in the doctors they were not for that cause you imagine of leauing nothing to mans deuise in that worship of God For how say you then by Dauid Salomon who changed not only a pinne but all the pinnes the whole tabernacle into the temple ordeined musicall instruments and manye other thinges for the worship of God that the lawe did not mention I aunswere whatsoeuer Dauid and Salomon chaunged and ordeyned they did not by the deuise of man but by reuelation from God who had ordeined them to doe it But mine error is sayeth Bristow because I do not distinguish betwene men that haue onely their owne humaine spirites and men that haue the spirite of God as Moses the Propheâ—â— and Apostles and the catholike Church I were in deedâ— in a grosse errour if I could not distinguish the spirite of God from the spirite of man But Bristowe erreth because he confoundeth men that were specially chosen to receiue the worde of God by reuelation and the same to preach and write as the Prophets and Apostles with the Church which consisteth of men hauing the spirite of adoption but for the certeintie of trueth buylded vpon the foundation of the Prophets Apostles or else erring if they depart from that foundation The digression he maketh to the vnlearned brother because I knowe not the treatise against which he writeth I omitt But where he returneth to admonish mee his fellowe Fulke as he calleth mee to looke better to my Logike concerning mine argument ab authoritate nâ—gaâ—iuâ— I do him to witt that God I thanke I am not to learne Logike nor the force of an argument of authoritie negatiuely of him The argument that angreth him is this All true doctrine is taught in the Scriptures Purgatorie is not taught in the scriptures therefore Purgatorie is no true doctrine Here are two faultes sayeth Bristowe one because the maior is false the other supposing the maior were true yet cannot the argument be opposed to our arguments of traditions councels fathers I will first proue the maior That whereby the man of God may be made perfect furnished to all good workes is taught in the Scriptures 2. Tim. 3. All true doctrine is that whereby the man of God may be made perfect prepared to all good workes Therefore all true doctrineâ—s taught by the scriptures Againe That which is able to make a man wise to saluation teacheth all true doctrine needefull to saluation for of other truethes we speake not but the scriptures are able to make a man wise vnto saluation ergo 〈◊〉 Scripture teacheth all true doctrine And concer 〈…〉 g the seconde fault which supposeth the maior mi 〈…〉 were true yet denyeth the argument I woulde 〈…〉 sh you fellowe Bristowe to looke better to your 〈…〉 gike howe an argument that is true in matter and 〈…〉 rme may not be opposed against you But you 〈…〉 ing a wittie example if you prooue a doctrine vnto 〈…〉 câ— out of the olde testament and I oppose therunto 〈…〉 y negatiue argument and saye All true doctrine 〈…〉 aught in the newe Testament that doctrine is not 〈…〉 ght in the newe testament therefore that doctrine 〈…〉 o true doctrine You aske mee whether this be well 〈…〉 posed of mee I aunswere no neither woulde I euer 〈…〉 pose such an argument against you which though it 〈◊〉 true in forme yet it is manifestly false in matter 〈…〉 r if you suppose the maior to be true as you say that 〈…〉 olde it and must holde it especially if you say so then 〈…〉 he minor vtterly false for then no doctrine is taught 〈◊〉 the olde testament but the same is taught also in 〈◊〉 newe Testament Wherefore this example prooueth 〈…〉 t but that mine argument ab authoritate negatiuè is 〈…〉 ghtly opposed against traditions councels fathers 〈…〉 ch like as auouch any doctrine for true which is not 〈…〉 ght in the Scriptures in which all trueth is taught The second part Of Scriptures alledged concerning the question of the Church â—â—d first what he alledgeth indefinitely that the Church may 〈…〉 re The firste text cited Ar. 86. Euery man is a lyar â—herfore the whole Chuch militant consisting of men â—hich are al lyars may erre alltogether Against this Bristowe asketh Why I doe not saye 〈…〉 e Church triumphant And demaundeth whether 〈…〉 at also doe not consist of men I aunswere the scrip 〈…〉 re Psalm 116. speaketh of men liuing in this worlde 〈…〉 d such as are meere men lest he should cauill at our 〈…〉 uiour Christ which is a man and yet not contained in this generall rule As for the members of the triumphant Church whether they may properly be câ—lled men I will not dispute but wee speake as the scripture speaketh of men on earth and the Church o 〈…〉 â—arth And therefore although it be true that somâ— men by the gifte of God are veraces true yet nere which may not erre And therefore the absurdi 〈…〉 which I gather Purg. 451. God onely is not true if 〈◊〉 Pope cannot erre is not auoided by saying the Apostles cannot erre For vndoubtedly the Apostles did erre That their preachings and writings were not erronious it was because they were not theirs but the enditing of the holy ghoste by them But that the holy ghost speaketh not so by the Pope it is manifest by this that he hath spoken contrary to the spirite of God in the Scriptures not onely in matters of controuersie betweene him and vs but also in heresies condemned by both partes The 2. text is Ar. 88. where I saye The true onely Church of God hath no such priuilege graunted but that she may be deceiued in some things for her knowledge is vnperfect her prophecying is vnperfect Bristowe replyeth that S. Paul in that speach includeth him selfe Our knowledge our prophecying c. is vnperfect whether we speake or write And sayth that he troweth I will
toward that 〈◊〉 of the world must be heated whot because the soules 〈◊〉 tary there the shorter time With such inuentions 〈◊〉 may answere any question But I seeke a resolution 〈◊〉 of the word of God or good reason agreeable thereto To the 2. question you answere it is not 〈◊〉 to Gods mercie to remit such punishment at 〈◊〉 〈◊〉 quest of his glorious Saintes as he nowe doeth â—or 〈◊〉 Churches prayers But seeing the Saintes know not 〈◊〉 sodennes of that moment howe shall they pray for 〈◊〉 discharge of them that deserue to goe to purgatorie 〈◊〉 they pray for it continually why pray they not as 〈◊〉 to discharge all other men from purgatory as those th 〈…〉 shal remaine aliue at the comming of Christe And where you say it is not repugnant to his mercie it is not the matter in question but howe it may stand with 〈◊〉 iustice which as you holde requireth satisfaction by temporall punishment For otherwise we know it standeth both with his iustice and his mercie that they whiche obteine forgiuenes of their sinnes by Christ should immediately after their death be receiued into the fellowshippe of them that are likewise made righteous by him Augustine is quoted De Ciu. Dei lib. 21. Cap. 24. where the question is moued but not answered and yet the place is corrupted and inforced as Ludovicus Vives confesseth In that Chapter Augustine reasoneth against them which helde that God after the iudgement would release all the damned at the prayers of his saints In the 27. Chapter which he also quoteth there is nothing to the question Whether faith hope and Gods will may stand with Purgatorie This argument is gathered Pur. 381. If it be against the hope of Christians to mourne for the deade much more it is against the hope and faith of Christians to pray for them For by our prayer we suppose them 〈…〉 e in miserie whom the worde of God doeth testifie 〈…〉 e in happinesse to be at rest to be with Christ. Ioh. Apoc. 14. Bristow answereth those Scriptures proue that they be straightway in happinesse c. as he 〈◊〉 shewed and I haue shewed the contrary that they â—roue it notwithstanding all his impudent cauilati 〈…〉 Secondly he saith it is not against hope to mourne 〈◊〉 to mourne as the Gentiles which knowe not the 〈…〉 rrection Neither do I say that all mourning is a 〈…〉 st hope but such mourning as supposeth them to 〈…〉 n miserie or to be lost as the Papistes Paganes 〈◊〉 Our mourning for the delay of the kingdome God as he vnderstandeth it for the generall resurre 〈…〉 n is for our present miserie and therefore lawfull 〈…〉 e ioyned with hope But mourning for the dead whose happinesse the Scripture assureth vs is a 〈…〉 nst faith therefore contrary to hope 〈…〉 nother argument in the same place is All places 〈…〉 cripture that forbidde prayers without faith for 〈…〉 de prayers for the deade For faith is an assurance 〈◊〉 of the worde of God c. This argument saith Bristow supposeth that the 〈…〉 de of God is only Scripture Yea verily it suppo 〈…〉 that only Scripture is the warrant of Gods worde we haue before mainteined and also answered to 〈◊〉 Apocryphall Booke of the Machabees A third argument is Pur. 281. We learne out of Gods 〈…〉 rde that whatsoeuer we pray for according to his 〈…〉 ll we shall obteine 1. Iohn 5. Prayers for the dead 〈◊〉 not according to the will of God and therefore they 〈◊〉 not heard at al. Bristow denieth the minor which he 〈…〉 th I haue not proued Yes verily I proue it because the 〈…〉 dgement followeth immediately after death and in 〈…〉 dgement God wil heare no prayers And therefore 〈…〉 istowes exposition for him that sinneth a sinne not 〈…〉 to death and shameful addition Let him after his death 〈…〉 quest of Christ and life shal be giuen vnto him is false and 〈…〉 surde although he saith he hath giuen the plaine smoth 〈…〉 se of the whole place which is to be vnderstoode of men liuing and not of the dead A smooth expos 〈…〉 If one see his brother sinne he must pray for him a 〈…〉 his death Againe he vrgeth the present temps who 〈◊〉 knoweth his brother to sinne a sinne not to death 〈◊〉 one saith Bristowe that liued in schisme but yet 〈◊〉 reconciled before he died O monstrous and more th 〈…〉 palpable blindenesse be these verbes liued reconc 〈…〉 dyed of the present or preterperfect temps which t 〈…〉 deniest the Apostle to haue vsed But omit the te 〈…〉 which he calleth him a brother which liueth in schis 〈…〉 How much more soundly may I reason vpon the present temps Saint Iohn biddeth vs pray for a brother 〈…〉 ning but a brother sinning is onely liuing therefore S. Iohn biddeth vs pray only for a brother liuing For they that are in Purgarorie neither deserue nor sinne by your owne confession As for the sinne against the holy Ghost which we say is not to be prayed for at all he threateneth often to consute in the 12. Chapter In the meane time it is euident that Purgatorie for any thing that is hitherto applyed by Bristow remaineth confuted by sufficient argumentes and authoritie of the Scriptures The fourth parte concerning all other questions that he mentioneth and first of good workes in generall Iustification Free will Remitting the questions of the witnesses of Gods worde vnto fiue motives in the 10. Chapter where I alledge that good workes do not iustifie two places one of Saint Paul another of Esaie he holdeth the contrary that works do iustifie And first calling me a falsary because I recite not the very wordes of the Apostle which was not my purpose but to shew what we do affirme out of that texte of the Apostle he saith iustification by workes is not denied by that text of Saint Paule Rom. 3. We holde that a man is iustified by faith without the workes of the lawe for it is to be vnderstoode of workes going before Baptisme and not of workes following 〈…〉 aptisme because Saint Iames saith a man is iustified of â—orkes and not of faith onely To this I aunswere 〈…〉 aint Paul speaketh of iustification before God Saint 〈…〉 ames of iustification before men Saint Paul of a faith which worketh by loue Saint Iames of a bare know 〈…〉 edge a barren and dead faith a faith that is voide of good workes And that Saint Paule speaketh generally of all good workes it is manifest by this reason that he saith boa 〈…〉 ting is excluded not by the lawe of workes but by the 〈…〉 awe of faith what manner of exclusion were it to shut â—ut boasting for a moment while one is baptized and â—mmediately after receiue it againe by defending iustification by workes Againe he sayeth immediately after â—t is one God which shal iustifie circuÌ„cision which is of faith and vncircumcision through faith
saued the goe in peace But also in many places of the Gospell we reade that our Sauiour vsed this speache that he saith the faith of the beleeuer is the cause of his saluation By all which it is cleare that the Apostle iudgeth rightly that a man is iustified by faith without the workes of the lawe See you not that iustification is not only to sett a man in free will discharged of his sinnes committed before baptisme but continueth with him vnto saluation Also where I saide that Origen answereth this obiection which the Papists make against vs for teaching iustification by faith only though Bristowe say it is false it is very true Lib 3. Cap 3. in epi. ad Rom. Sed fortassis c. but peraduenture some body hearing this may become idle and negligent in doing good workes if only faith suffice to iustification Is not this one of the Papists obiections Againe that this doctrine of iustification perteineth only to them that are newly conuerted to Christianity against which Origen sheweth by example of the Pharisee trusting in himselfe that he was righteous and boasting thereof Luk 18. that it perteyneth to all men that boasting may be excluded and that none boast in any thing but in the crosse of Christ Vides Apostol 〈…〉 non gloriantem c. Thou seest the Apostle not glorying of his righteousnes nor of his chastity nor of his wisdome nor of his other vertues and acts but most manifestly pronouncing and saying let him that gloryeth glory in the Lorde c. and so at length sheweth that all this doth verifie the saying of the Apostle we iudge that a man is iustified by faith without the workes of the law which before he had interpreted by faith only whether they haue no works going before as the theefe the sinfull woman or whether they haue workes of the lawe without the faith of Christe as the Pharisee or whether they haue neuer so many workes and vertues with the faith of Christe as the Apostle Paule there is but one way of iustification for all men which is by remission of sinnes through faith onely Where Cyprian saith that faith onely profiteth Ad Quirin Cap. 42. Bristowe saith he meaneth that faith profiteth and without faith nothing profiteth I confesse in deede he meaneth all that Bristowe saith and more too namely that faith profiteth therefore workes do not profite vnto iustification as appeareth by that testimony of Scripture which he citeth to proue his saying Abraham beleeued God and it was imputed to him for iustice Gen. 15. By which Saint Paule proueth that Abraham was iustified by faith without workes and yet Abraham was not voyde of good workes Out of the Booke De duplici Martyrio I cited Cyprians saying That he beleeueth not in God at all which placeth not the trust of all his felicity in him only To this Bristowe answereth without shame that the Booke De duplici Martyrio is thought to be supposition coyned by Erasmus as though it were credible that Erasmus being such an vtter enemy to all forgery and supposition would himselfe counterfet a booke vnder the name of Cyprian But Bristowe doubting least he may be conuicted by auncient copies of this booke remaining in Libraries as no doubt but that he may for a second aunswer saith That this sentence is of it selfe Catholike inough For to trust Gods giftes as in the Catholike faith and good workes that he worketh in vs also to trust in Saints to trust in these I say as they be his is to trust in him onely I say sayeth Bristowe what neede we further witnesse or reason But Christe telling a parable against them that trusted in themselues that they were righteous telleth of a Pharisee that trusted in his woorkes as they were the giftes of GOD to whome hee gaue thankes for them Luke 18. This auctority of Bristowe is inough to discharge Pelagius Celestinus and all the rable of freewill men who trusted in nothing but that was the gift of God and so acknowledged by them in so much as they confessed that a man was iustified by the grace of God when he was iustified by his owne workes because God gaue free will and power to worke well also a law by keeping whereof men might be righteous Finally this rule of Bristowe will iustifie a man which putting his trust in Angels worshippeth them as Gods Angells yea which putting his trust in any of Gods creatures trusteth in him alone So that nothing is so singular but he can make it generall nor any thing so generall but he can restrayne it at his pleasure Now that Ambrose also extendeth the grace of iustification by faith only vnto eternal saluation it is manifest as generally throughout his commentarie vppon the Epistle to the Romanes so notably in 1. Cor. Cap. 1. vpon these wordes of the Apostle I thank my God alwaies for you for the grace of God which hath bene giuen you in Christ Iesu. Datam dicit c. He saith this grace which hath bene giuen you in Christ Iesus which grace is so giuen in Christ Iesus because this is decreed of God that he which beleueth in Christ should be saued without workes obtaining freely remission of sinnes by faith only Also in Praef. ad Gall. a praedicatione c. that from the preaching of Iohn the lawe doth cease that only faith may suffice vnto saluation which is an abridgment of the law Likewise Exhortatione ad virgines Videtis mysteria c. you see the mysteries you see the grace of Christ the grace of the holy Ghost which is deliuered as it were by a certaine lot because not of workes but of faith euery one is iustified of the Lorde For as the falling out of the lott is not in our power but is such as chaunce hath brought so the grace of our Lorde is not as it were of the merite of hire but is deliuered as of his will This writeth Ambrose of al that are partakers of the grace of God and not of them that are newly baptised or conuerted only Againe in the same Booke he saith speaking of all men that attaine to saluation Hîc quidem luctamur sed alibi coronamur c. here truly we do wrestle but in an other place we are crowned I haue spoken not of my selfe only but of all men generally For whence should I haue so much merite to whom pardon is in steed of a crown What can be said more plainly to exclude the merite of good workes from iustification whereas the reward of good workes that is freely giuen to the iustified man by faith only both Ambrose and we doe neuerthelesse acknowledge 3. About Purgatorye Touching Scriptures expounded against it He sayeth I am taken in a vaine bragge because I beeing vrged by Allen to bring any Scripture expounded by any of all antiquity against prayers for the dead I bring only Hierom referring the reader to other places of Cyprian and Origen
them for triall of the greatest controuersies that are betweene vs of iustification by grace and not by merite of workes of the Popes antichristian supremacie of the Lordes supper of worshipping of images and many other controuersies As for that brabbling of conuerting of nations by them or vs it is not worth the while but a matter of meere contention which can not be decided but by triall whether they or we holde the true faith of the Gospell for into that were all nations conuerted that were turned by the true Apostles As for the conuersion of any nation into false Christianitie proueth not the conuerters to be Apostles But Bristowe bragging of their wonderfull conuersion of nations of India and Affrica which no man reporteth but lying Friers and shamelesse Papistes seemeth to denie that any were conuerted vnto false religion by any false Apostles or Heretikes And first where I saide there are people in Aethiopia which by circumcision and obseruation of the lawe declare that they were conuerted by the false apostles Bristowe opposeth the authoritie of Eusebius reporting the conuersion of Aethiopia to haue beene of the right stampe c. imagining belike that Aethiopia is so smal a countrie that it were not possible for one peece to be conuerted into true Christianitie and another part into corrupt That there are such people as I saide Munster in his Geographie of Aethiopia doth testifie As for the fable of their Emperours submission and the Abbots approbation of Poperie in all pointes may serue to play mocke holiday among the Papistes they can haue no credite among vs. As great a mockerie it is that Bristow abuseth the saying of Irenaeus concerning the Church of Rome in his time lib. 3. cap. 3. In qua c. In which alwaies of them that are round about hath bene kept that tradition or deliuerie of doctrine which is from the Apostles But the praise of the Romane Church of that time is the shame of the Popish synagogue of this time which hath forsaken that tradition and embraced newe doctrine neuer heard of from the Apostles daies vnto the time of Irenaeus Where I say it is manifest that the nations of the Alanes Gothes and Vandales were first conuerted by the Arrians Bristowe replieth that in so saying I declare that I neuer read the ecclesiastical stories such is Bristows Logike It were possible I had read them and forgotten them But what could I either reade or remember in the places by him quoted First Socrates lib. 2. cap. 32. where it is said that Vlphilas Bishop of the Gothes assented to an Arrian or neutrall confession giuen at Constantinople whereas before that time he had followed the steps of Theophilus which was Bishop of the Gothes and being present in the Nicene Councel had subscribed thereto he also had embraced the faith confirmed at Nice First of the Alanes Vandales here is no word nor in any of the places folowing of the Gothes it is said that Theophilus sometime their Bishop was of right faith and Vlphilas also before his subscription and consequently a fewe that were conuerted to Christianitie before the heresie of Arius But what saith Socrates of the first nation of the Gothes that was conuerted and of the second also lib. 4. cap. 27. which is the second place quoted There were two nations of the Gothes the one gouerned by Phritigernes the other by Athanarichus Phritigernes being oppressed by the power of Athanarichus sought aide of Valens the Arrian Emperor and obtaining it put Athanarichus to flight Quae causa fuit c. Which was the cause saith Socrates that verie manie of the Barbarians receiued the Christian faith For Phritigernes that he might shewe him selfe thankefull for his benefite receiued of the Emperor beganne to embrace his religion and to exhort his people to doe the same And for that cause manie Gothes which then to please the Emperors humour had addicted them selues to the Arrian sect vnto this time cleaue fast vnto it At the same time Vâ—philâ—s Bishop of the Gothes inuented the Gothian letters and as soone as he had turned the holie Scripture into their tongue he purposed that the barbarous people should learne the holie Oracles of God But as soone as Vlphâ—las had taught the Christian religion not onely to them which obeyed Phritigernes but also to them that were vnder Athanarichus the same Athanarichus mouing persecution put to death diuers of the Arrian sect c. The same historie reheâ—rseth Sozomenus lib. 6. cap. 37. which is the third quotation interposing his opinion At verò non istam c. But truely I doe not thinke that this was the onely cause whie the whole nation of the Gothes vnto this time is adioyned to the Arrians but that Vlphilas their bishop although in the beginning he dissented nothing from the Catholike Church yet afterward in the reigne of Constantius through lacke of knowledge he was present at the Councel held at Constantinople with Eudoxius and Acacius which were of the number of Bishops that had bene in the Nicen Councel And so being become an Arrian separated the whole nation of Gothes froÌ„ the Catholike faith This storie sheweth that Phritigernes was not the only cause of conuersion of the Gothes for Vlphilas the Bishop of those fewe that were before that time christened being long before peruerted into Arrianisme was the principall cause of turning both the nations vnto Christianisme infected with Arrianisme But Theodoret â—aith Bristowe lib. 〈◊〉 ca. 37. Who was a Catholike Bishop of purpose to take from the Arrians that vaine bragge of theirs sheweth that the Gothes were first Catholikes and not as you say first conuerted by the Arrians but only by false informations too much trusting of their bishop Vlphilas being an other Balaam lead out of the way This purpose Bristowe dreameth of for no such appeareth in his wordes cap. 36. Sed ego operaepretium c But my thinke I shall do a thing worth the labour if I shal shew to them that knowe not howe the infection of the Arrian disease came to the Barbarians And then sheweth that by persuasion of Eudoxius Vlphilas which was the Bishop of those Gothes which before were lightened with the beames of diuine knowledge entred into communion with the Arrian Emperor Valens and so deceiued the whole nation Where Theodoret saith nothing contrarie to other histories which shewe that Phritigernes first brought the whole nation of the Gothes that was vnder him vnto Arrianisme and after Vlphâ—las turned the other nation the was vnder Athanarichus vnto the same corrupt forme of Christianitie sauing that he is contrarie to Socrates and Sozomenus which affirme that Vlphilas was brought into Arrianisme at the heretical Councel of Constantinople in the daies of Constantius which reigned before Valens manie yeres That I said of them that were conuerted by the Nouatians and Donatists Purg. 337. Bristow vnderstaÌ„deth of whole nations requireth my histories autors to proue that I
are sanctified you are iustified by the name of our Lord Iesus and by the spirit of our God By which he plainely sheweth that although they were baptized long before and had committed many sinnes sithence their baptisme yet the cleannesse of their washing the holinesse of their sanctification the righteousnesse of their iustification they retained still and therefore exhorteth them to keepe it to the end So that while Bristowe as he doth alwaies chargeth me with ignorance not knowing what is meant by their making perfect he incurreth great forgetfulnesse euen of the Apostles words where he expouÌ„deth which are not onely he hath made perfect but he hath made perfect for euer them that are sanctified So that if sanctification were restrained to baptisme which no logike can proue yet it followeth that they which are sanctified by Christes death in baptisme are made perfect not for a moment as these obstinate blinde Papistes teach from which perfection they fall immediatlie and must recouer it by masses and as Bristowe saith by penance c. But Christ by that one sacrifice but once offered hath made perfect for euer all those that are sanctified That the purpose of the Apostle in all that Epistle to the Hebrewes was no more but to exhort the standing to perseuerance as Bristowe in so many wordes affirmeth let him beleeue that can thinke the greatest part of his disputation for the abolishing of all ceremonies and sacrifices of the lawe to be idle and beside his purpose Likewise that if they fall he telleth them that Christes death will not worke in them an other baptisme but remedie he telleth them none Verily there is no remedie for them that make the death of Christ of none effect vnto themseues by an vtter and vniuersall fall from CHRIST But it is an horrible slaunder of Gods spirite that he telleth no remedie by repentance from particular faulles and daylie offences when he sheweth the perpetuall clensing of our conscience by the bloode of Christ Hebrews 10. verse 14. and in the 12. Chapter he hath many and earnest exhortations to repentance verse 1. and 12. shewing the necessitie of Gods fatherly correction to bring vs to repentance Verses 5. 6. 7. c. But I shewe great ignorance where I conclude that if the greatest parte be left to the sacrifice of the masse namely to take away all sinnes committed since baptisme Christ hath not made them that are sanctified perfect for euer by a sacrifice once offered for all For Papistes deuide not remission of a mans sinnes betwene baptisme and the masse No but you ascribe the whole in such sorte to either of both that you diuide the powre of making perfect for euer from the onely once offered sacrifice of Christ. But you thinke it is highly for the honor of that one high Priest to haue many ministers and many ministeries as it were conduites to deriue his purchase his redemption to his people In deede if he had not one spirite that were of power to apply the grace of his redemption vnto all his elect he had neede of many conduites such as you speake of for which purpose he vseth not the ministerie of man but the vertue of the Holie Ghost The ministerie of man is such as man can execute that is by the worde audible and visible to speake to the eares and eyes of men and beeing â—â—iâ—red vp by the holy spirite to commende the whole effect of his word to the grace of God But you thinke to auoyde exclamation if you ascribe nothing to any man nor any thing but from that Priest and from that sacrifice as though it were lawfull for you to take any thing from the Prieste and sacrifice and bestowe it vpon any man or thing without commission yea against commaundement and against the excellencie of perfection of that singular Priest and singular sacrifice which being once offered neede noe more to be repeated The scriptures thus examined he commeth to the doctors And first to Augustine or rather Fulgentius de fide ad Petrum cap. 19. cited by me Pur. 316. 292. to proue that the olde doctors vsinge the name of sacrifice ment not the popish sacrifice propitiatorie of the naturall bodie and bloode of of Christ because he calleth it Sacrificium panis vini the sacrifice of bread and wine Bristowe replieth that he also calleth it the the sacrifice of the body bloode of Christ wherein as it is cited by him so is it answered by me cap. 6. of this booke Secondly where he saith In this sacrifice is thankesgiuing commemoration c. Bristow replieth that he saith also that in this sacrifice is euideÌ„tly shewed what is giuen for vs he is announced alreadie killed But because this is nothing to the purpose he compareth it to the martyrdomes of Peter Paule commemorated vpon their feast at Rome euidently shewed and announced by their verie bodies and heades there seene and visited A newe way to vnderstand olde doctors by practise of Idolatrous iugling and faining of reliques If these Apostles by their bodies be whole at Rome so many Churches of Peter and Paule as haue presently or haue had in times past reliques of their bones were greatly deceiued For notwithstanding that Petres whole head is at Rome his nether iawe with his bearde is at Poyters and many of both their bones at Triers Saint Paules shoulder at Argentina yea a peece of Saint Peters braine was at Geneua where it was tried to be a good pumice stone The second doctor is August de ciui dei lib. 22. cap. 10. saying the martyrs are that body which is offered in sacrifice whereof I conclude that it is not the naturall body of Christ but his mysticall body which is offered in a sacrifice of thankesgiuing Bristowe answereth that the mysticall body is offered in the offering of the natuâ—ll body But Augustine neuer saith that the naturall body of Christ is offered but expressing what body is offered sheweth that the mysticall body is offered Neuerthelesse Bristowe compareth it to the oblation of Christes naturall body in offering whereof for his Church he offered his Church to God with it But how proueth he that Christ offered his Church to God for a sacrifice The sacrifice of himselfe was propitiatorie for the sinnes of his Church which before he had purged by his sacrifice he could not offer as a cleane and acceptable sacrifice vnto God The third doctor is Tertullian which saith that prayer is the greatest sacrifice that God hath commanded Bristow saith That in the name of that prayer he comprehendeth all that is saide and done in the masse which to this day the priest therfore begineth saying vnto vs after the gospell Dominus vobiscuÌ„ oremus let vs pray immediatly goeth to the bread and wine c. You may thinke I iest they be the very words of Bristow and his onely answere Yea but there be reasons of this saying Because that pure
saith The third Councel of Carthage did define that it is vnlawfull to pray to God the Some and GOD the holy Ghost The Councel of Carthage by that decree denied neither the person nor office of Christ nor of the holy Ghost therefore they held the foundation 49 Here cap. 8. he saith that the iust of the olde Testament went not to Lymbus Patrum after their death but to heauen immediatly Contra The fierie and shaking sword that was set to exclude man from Paradise was taken away by the death of Christ when he opened Paradise yea the kingdome of heauen whereof Paradise was but a sacrament vnto all beleeuers so that the penitent theese had passage into Paradise The vertue of Christes death extendeth to the old fathers for their saluation as much as vnto vs yet the cause which opened paradise and the kingdome of heauen was the death of Christ by Gods ordinance appointed to worke righteousnesse for all the elect as well before the time of his suffering as since 50 Who so denieth the authoritie of the holy scriptures thereby bewraieth him selfe to be an heretike Contra I say not this here cap. 9 pag. 170. that Eusebius was not accounted an heretike to excuse them that doubt of the Epistle of S. Iames. As Martine Luther and Illyricus for I am persuaded that they are more curious than wise in so doing My words be not alledged truely in neither of both propositions In the former they are these I will not gainesay but whoso denieth c. I doe not alwaies affirme that I will not gainesay I may be in doubt But to graunt that I had affirmed the first proposition absolutely what contradiction do I make in saying that Eusebius although he affirmed the Epistle of Saint Iames to be a counterfet was not accounted an heretike Shall other mens account be ioyned to mine affirmation to charge me with contradiction Againe the former proposition Who so denieth c. If it be affirmed must be vnderstoode of such as denie the scriptures which are once receiued generally because they are contrary to his opinion If he meane the contradiction to be for that I say I will not excuse Martine and Illyricus which doubt of the Epistle of Saint Iames for that I am persuaded they are more curious then wise in so doing I must tell him that doubting of the scriptures is not denying them neither is foolish curiosity like by heresie Last of al where he chargeth me with falsification of Allens words to auoide a shameful absurditie ensuing of his affirmation he plaieth his old parts first in falsifying my words where I say to reduce he saith to redeeme secondly he saith that Allen speaketh of him that nowe leadeth a godly life but will not be reduced to the perfection thereof by repentance or satisfaction of his lothsome life past The very words of Allen be these This our aduersarie Math. 5. here signifieth our brother which hath iust quarell against vs in iudgemēt for that we would not giue eare vnto him sharply admonishing vs of our faults being therefore an aduersary to our vices and fleshly conuersation In which sort to vs that are flesh and bloud and ready to euill from our youth all be aduersaries that preach Christ the amendment of licentious maners repentance of our lothsome life past or else vse against vs the rod of correction and bodily punishment that our soules may be saued in the day of the appearing of our Lord. To this kinde of aduersary Christ counselleth and commandeth vs for our great good to agree and consent whiles we be here in the way of this our pilgrimage and transitorie life least all these meanes which he wrought to reduce vs to the perfection of a Christian godly life be as it were a witnesse of our contempt and him selfe our accuser before the Iudge that shall so iustly reward euerie man according to his deedes that is Christe him selfe to whome the father hath giuen all iudgement Nowe the wordes in which I reproue this absurditie of Allen are these But before we goe any further let vs see howe the doctrine of this chapter agreeth with that we had in the chapter next before There we were told that Purgatorie serueth but for veniall sinnes or else for such mortall sinnes as by forgiuenesse in this life obtained are made veniall trespasses But here not onely vices and fleshly conuersation but also contempt of all that preach Christ and repentance of our lothsome life past c. are saide to be the debt that must be discharged in Purgatorie to the vttermost farthing then the which no vice is more mortall nor further from forgiuenesse For he that not onely leadeth a lothsome life but also contemneth all those meanes that Christ hath wrought to reduce him to the perfection of a Christian godly life I vse his owne wordes howe can he haue remission of his sinnes in this life and yet Maister Allen dare promise him that the tolleration of bandes in the prison of Purgatorie shall recompence his debt and bring him from thence into the blessed presence of Christ. The twelfth Chapter A nosegaie of certaine strange flowers picked out of Fulke that they which delight in such a Gardiner may see his handie worke The first flower is that I say Pur. 283. the sacrifice propitiatorie was offered in the lawe onely by the high Priest once in the yeare But Bristowe saith that sacrifice propitiatorie and for sinne are all one which sacrifice for sinne was offered not onely once in the yeare in the seast of expiation but also in many other feast dayes ordinarily and extraordinarily when so euer any occasion was ministred c. I knowe not whether I should here accuse his ignorance or his malice Which confoundeth that singular sacrifice propitiatorie vnto which the Apostle compareth the sacrifice of Christes death Heb. 9 with the often and vsuall sacrifices for sinne saying they are all one When that one aboue all the rest is described with such solemnitie that the high Priest that day onely entreth into the holiest place that he may offer that holocaustum or the burnt offering c. And that it should be an euerlasting ordinance to make an attonement for the children of Israel for all their sinnes once a yeare Leuit. 16. Wherefore the other sacrifices for sinne had their vertue of that shadowie or sacramentall propitiation of this principall sacrifice which was the most liuely paterne or example of the onely true sacrifice propitiatorie which our Sauiour Christ offered on the crosse once for al which proportion is obserued by the Apostle Heb 9. ver 6. 7. 8. 9. 10. c. Heb. 10. ver 11. 12. But where Bristow saith beside this one propitiatorie sacrifice Fulke findeth none but sacrifices of thankesgiuing in the lawe he affirmeth that which was neither said of me nor is truely collected of him For I saide that Cyprian in these termes sacrifice priest
Gardener others challenge Theodoret Gelasius Againe he sayth The fathers are against the Protestants because they excuse Hilarie Chrysost. Cyrill by the figure of Hyperbole which is a Rhetoricall lye but in deede this argument is a lewde lye of one which knoweth neither Logike nor Rhetorike but like a young smatterer or a sophisticall cauiller For the figure of Hyperbole is not a lye more then any other figure of Rhetorike in the true vnderstanding thereof whereas after wrong vnderstanding euen that which is spoken without all figure is false and vntrue Finally whereas he chargeth vs to denye the workes of the auncient writers Dionysius Ignatius Polycarpus Abdias c. that is a lowde lye shadowed neither with Rhetorike nor reason for we denye not the workes of those fathers but we refuse counterfeit workes falsely ascribed to them which thing if we proue not by manifest demonstration we require no credit As for that which he cauilleth against master Nowel I omitte as being confuted by master Nowel him selfe But where he sayeth the scriptures woulde neuer abide him that should saye This is not my body I answere we neuer say This is not Christes body after any manner but this is not his body after a grosse carnall or naturall maner and that saying the scripture will abide euen as well as this The rocke was not Christ naturally substantially or essentially although the scripture saye The rocke was Christ. Or this Christ was not a vine properly naturally or substantially notwithstanding that he sayeth I am a verie or true vine The prowde bragge which Sander maketh that popish Catholikes lacke no scripture for any of their assertions how true it is let all men iudge seing that for many things they confesse they haue nothing to shewe but tradition vnwritten Likewise how aptly in this controuersie of the supper he hath examined the wordes of Christes supper noted the circumstances of thinges done and saide there conferred the scriptures of both the testaments and ioyned the fathers of the first sixe hundred yeres And yet he fauoureth him selfe so much in his doing that hee boldly affirmeth vs to haue no helpe of those things For scriptures we cannot conferre to make the wordes of the supper plaine because Doing and the words therof are more playne then any other place of scripture concerning it as the passion of Christ is more playne then the lawe and Prophets c. If this were true the Apostles labored in vayne to proue the passion of Christ out of the lawe and the Prophets and the rest of the writings of the Apostles are needlesse and vncertayne instruction if the historye of the passion doth teach all the doctrine that is necessary to be knowen concerning it But it is a clarkly conclusion of Sander That if the words of the supper be figuratiue none other can be playne as though figuratiue speaches cannot be playne when they are vsed for playnesse sake of them that knowe how to vse them And because Sander chargeth vs Tell me masters c I say likewise Tell me masters Are these wordes recorded to be spoken in the institution action of the supper This is the new Testament in my bloud Tell me I say are these the verie words which Christ then spake or the interpretation of them If they be the very words which of you wil say they are not figaratiue If they be the interpretation then are they more cleere plaine then those words which he vttered This is my bloude Now whether the iudgement of the primitiue Church for the first 600. yeares maketh for vs as it hath in many treatises so in this that followeth it shal be shewed sufficiently Last of all it wil appeare both by the scriptures and testimonie of the fathers that the iudgemēt of the externall senses or naturall reason was not the first argument that might moue thē that first departed from antichristianitie to the ancient true vnderstāding of the mysteries of Christ in his supper Of the almightie power of Christ we doubt no more then of his will reueiled in scriptures in which seeing we learne that Christ concerning his humanitie was made like vs in all things except sin and that our bodies after the resurrection shal be made like to his glorious body Heb. 2 ver 17 Phil. 3. 21 which seeing it cannot stand with transubstantiation wee may not reasō of his power so that we should ouerthrow his wil. For he is almightie to do whatsoeuer he will not willing to do whatsoeuer he can But of the whole matter we shal intreate more at large as occasiō is giuen in the bookes following CAP. II. Certaine notes about the vse and translation of holy scripture to be remembred of him that shall read this booke Sander prosessing that he followeth most the vulgar Latine translation and lest the English Bible because it almost neuer translateth any text well whereof any cōtrouersie is in these our dayes taketh in hand to proue many falsifications and wrong translations in the onely matter of the sacrament of Christes bodye and bloud The first is Iohn the 6. ver 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Operamini cibum permanentem The true English were worke the meate which carieth The English bible turneth Operamini labor for We labor saith he for that which we seeke and 〈◊〉 not we worke that stuffe which is present with vs. This corruption the Sacramentaries haue vsed because they doe not beleeue the meate which taryeth to be made really present so that we may worke it by faith and bodie This finall cause is falsely alledged for we beleeue the meate that tarieth vnto eternall life to be made really present by faith to them that receiue the sacrament worthily Contrariewise the papistes holde that the same meate is receiued where it taryeth not vnto etetnall life namely in the wicked And concerning the corruption pretended it is false which Sander saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth alwayes to worke that which is present and not to labour or seeke for that which is absent for saint Paul writeth 2. Thessa. 3. ver 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si quis non vult operar◠If any man will not labour neither let him eate Euery man cannot worke that stuffe which is present as in Sanders example of a Carpenter working a peece of tymber therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to labour generally either in seeking that which is absent or in working that which is present Wherefore this is a doltish distinction of doctor Sander and a manifest corruption of the text by leauing out such words as shewe the vanitie of this cauill and ouerthrowe the difference of this distinction For the wordes of Christ are these speaking to the Iewes which sought him being absent not because they sawe his miracles but because they had beene filled with his breade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labor ye not for the meate which perisheth but for the
and not the verie image of things applying the shadowe to the Lawe the image to the gospel and the things themselues to the life to come In which application he seeth not howe he graunteth to the Gospel but an image of things and not the thinges themselues and thereby in deede denieth the verie flesh of Christ to be giuen vs but an image thereof For his glosse will not stande with the Apostles wordes that we haue the verie flesh of Christ vnder the image o◠forme of bread the Apostle saying we haue the image of things which image if it be none other but the accidents of breade wee haue no great prerogatiue aboue the Law In deede the Apostle meaneth that the same things which were but rudely shadowed as it wer with a cole to the fathers in the Law are in a liuely image described and set forth vnto vs in the Gospel For the Gospel hath not those good thinges which are to come but possesseth them by faith Therefore how foolish is that conclusion of Sander vppon this text Christ gaue vs his real flesh vnder the forme of breade or else he gaue not the thing it selfe and if hee gaue it without figure out state were not an image of the things themselues Wheras the Apostle speaketh not of these things which are giuen but of the clearenes of the doctrine of those things which are promised and therefore he calleth them good things to come and Christ an high Priest of good things to come As madde yea and more frantike is that conclusion that Christ cannot be a mediator betweene the two Testaments except he gaue his flesh vnder the forme and figure of breade By which drunken conclusion it should follow that Christs mediation depended vpon the institution of the Sacrament which the Apostle in expresse words doth affirme to haue bene made complet in his death which was effectuall vnto all ages alike Heb. 9. Also that Christ in Baptisme hath not shewed himselfe to be a mediator greater then Moses because he hath not therein giuen vs his naturall flesh which is in heauen And last of all that Christ is not a mediator vnto the fathers that liued before the institution of his supper but onely to them that are partakers of his flesh in the supper Againe as vntrue it is that because Christ came to fulfill the Law therfore it was necessarie that he should giue his flesh vnder a figure which flesh was not giuen to them that liued vnder the Lawe as though there were one meane of saluation for them and another for vs. The scripture doth often distinguish the Law and the Gospel shewing what is peculiar to either of them but it neuer affirmeth that the persons liuing in the time of the strength of Moses Lawe were saued otherwise then by the Gospel that is by remission of sinnes through faith in the mercie of God reconciled to vs by Iesus Christ. Therefore it is more then blockish to wrest the distinction of the Testamēts to make a difference of the saluation of the persons Seing the new Testament was not first ordeined as Sander seemeth to say when Christ did institute his supper which hee called the new Testament but euen from the beginning of the world but yet to take effect vertue and strength by the death of Christ of which Testament the supper is a sacrament bearing the name of the thing whereof it is a Sacrament as well when it is called the newe Testament as when it is called the bodie and bloude of Christ. And therefore the example of the precept of not killing expounded by Christ to extend to anger proueth not any newe trueth to be added by the Gospel but the ancient right meaning of the cōmandement deliuered from the glosse of the Pharisees which expounded the precept onely of murthering with the hand For who will say that such anger as Christ forbiddeth was lawfull before the time he made that exposition or that to commit adulterie in heart by lusting after a woman was not sinne before Christ did so interpret that commaundement If it were sinne then it was a breach of the Law if it were a breach of the Lawe it was of the Lawe that was giuen therefore the Lawe was alwayes spirituall and had that true meaning and was so taken of all good men before Christ reprooued the corruption of the Pharisaical glosses That all legall instruction and propheticall figures are transferred into the sacraments of Christ as Leo saith we agre We denie not that which Dionyse saieth although wee may not acknowledge him to haue beene S. Pauls scholler that our holy gouernement partaketh of heauen spirituall contemplation and of the Lawe sensible signes Neither of both these autorities proue the matter in question As for the distinction of gifts whervnto Sand. tumbleth againe in the end of this chapter we make not voyd by our figuratiue doctrine But such distinction as was in deede betweene that which Moses gaue and God gaue we vpholde by our figuratiue doctrine which sheweth y◠right difference betweene the auctor and the minister the signe the thing signified But that distinction betwene the gift which the Father gaue alwayes and that which the sonne promiseth to giue to be diuerse whē Sander cā proue we may be brought to acknowledge it In the meane time that promise of continuance of that gift in the Future temps which Christ hath alwayes giuen is a slender argument to proue the distinction of gifts imagined by Sander Finally in substance of the foode of eternal life as we differ not in the life eternall it selfe we are not preferred before the lewes They did all eat the same spiritual meate c Our prefermente is more cleere sight and vnderstanding euen such difference as is between the knowledge obteined by a description of a bodie shadowed and liuely set foorth in colours which is the shadow and verie image that the Apostle speaketh of Heb. 10. CAP. XI The bread that Christ promiseth to giue which is his flesh must needs be meant of the substance of his flesh There is no doubt but Christ did giue the substance of his flesh which being crucified for vs is made the bread of life and spirituall meate and drinke to be receiued of vs not after any corporall manner of eating but by faith in spirit not onely in the Sacrament of his supper but in baptisme also and without any sacrament But that it must stand for a trueth vniuersally receiued that Christ saying The breade which I will giue is my flesh meant the bread which I wil giue you at my last supper that I say I denie What Sander vaunteth he hath proued thereof in the 5. and 6. chapters of this booke let it bee examined with mine answere But admit he had spoken principally of his supper yet doeth it not followe which Sander doth inferre that he promised to giue his flesh to Iudas because he was one of the
handes c this is the Passeouer that is a Sacrament of the Passeouer You see that the Pronowne being the singular number may demonstrate a singular substance but with all actions belonging to it CAP. VI. That the Pronowne This pointeth finallie to the body bâ—â—â—d and particularly signifieth inChristes supper one certeine kinde of foode He taketh for proued that which is proued to be vntrue that the Pronowne This pointeth not the bread wine and thereof concludeth that it pointeth onely the bodie and bloud but the first is false ergo the later But if you be so hastie saieth Sander that you will not tarie the speaking of foure wordes to know what particular and finall substance the Pronown This doth point vnto then this doeth meane this eatable thing Sir our haste is not so great but we can stay a much longer time to knowe our masters meaning But seeing you beare vs in hande that one substance is made of another by these wordes spoken which aske a time in speaking and you your selues determine at what instant the change is soudenly made al at once and would proue the same by the Pronowne This and euery other of the wordes you must giue vs leaue to consider euery moment of time in which they are spoken For then euery worde is true when the things whereof the wordes are signes agree with the worde in that time in which they are vttered for this proposition euery man is dead cannot be true because euery man shall die before euery man be dead And to that you saye This meaneth this eatable thing I affirme you are neuer the neere for if there bee not bread what thing is there eatable before it be the bodyâ— and the bodie it is not before the wordes are all vttered If by an eatable thing you meane Duns his indiuiduum vagum then you renounce your former position so often aduouched that the Pronowne This pointeth to a certaine substance and so you are rapped on the scoâ—se on both sides and with your owne staues CAP. VII The naming of the chaliâ—e prooueth not the rest of Christes wordes to be figuratiue He were a madde man that would reason so that because one word is figuratiue all the rest must be figuratiue but this is a good argument one word is figuratiue ergo more may be and figuratiue speeches are net inconuenient to be vsed in the institutioÌ„ of a Sacrament Therefore Sander might haue spared his seuen reasons which he bringeth to prooue that the naming of the chalis prooueth not all the rest of the wordes to be figuratiue But the naming of the chalis the new Testament in his bloud doth inuincibly prooue al the other speeches to be figuratiue For the same sense is of these wordes This is my bloud and of these This cuppe is the newe Testament in my bloud but the sense of these latter words is figuratiue not only in respect of the word chalis but of the new Testament in his bloud ergo the sense of the former wordes is figuratiue And whereas Sander saieth the Apostles could not coniecture that est was put for significat which fewe but great doctors can discerne token of thinges to be somtime called by the names of thinges themselues I say he doth the Apostles wrong who beeing brought vp in the daiely exercise of the Sacramentes of the lawe could not be ignorant that the Lambe was called the Passeouer whereof it was a token and circumcision the couenant of God whereof it was a seale and so of many other but these two were their principall Sacramentes vnto which with vs baptisme and the Lordes supper doth answere CAP. VIII That the wordes of Christes supper be proper though many other be figuratiue and vnproper Why these wordes of our sauiour This is my body be not like other of his sayings in which he is said to be the dore the way the true vine Iohn Bapt. to be Elias or the rocke to be Christ he promiseth to declare in the last Chapiter which is specially intituled against Master Nowels chalenge and by him throughly confuted The vniuersall consent that he boasteth of in discerning of figuratiue speeches can neuer be prooued to haue receiued the wordes of Christ for proper Two reasons yet he alleageth why none of those propositions doth so much as seeme to sound like the wordes of the supper One for that they name two seuerall natures as Iohn baptist and Elias That is false for not naming Iohn Baptist Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is Helias The other they speake not of any certeine thing or else they point not to it as to a thing present This is likwise false for Helias was a certeine thing and hee that was pointed vnto by the Pronâ—une This was present Last of all where he chalengeth vs to shewe where that Proposition is figuratiue which first instituteth and maketh any thing I haue shewed before that the propositions which God vseth instituting and making the sacraments of circumcision and the Paschal are figuratiue For speaking of circumcsion of the flesh he saieth to Abraham this is my couenant Gen. 17. And of the Lambe to bee slaine and vsed as he appointeth he saith you shall eate it in haste for it is the Passeouer of the Lorde These are words of institution yet are they figuratiue for circumcision was not the couenant nor the Lambe the Passeouer but figuratiuely seales signes and tokens of them CAP. IX It is shewed by 27 circumstances of Christes supper that hee made his reall flesh and bloud present vnder the formes of bread and wine and consequently that his words are proper The first circumstance of Christs last supper is to consider who made it Howe necessarie the consideration of the circumstances of euery place of Scripture is for the true vnderstanding thereof euerie wise man will acknowledge but no circumstance alone nor all the circumstances together do prooue these wordes of Christ to be proper and not figuratiue As first we acknowledge the maker of the supper to be almighty to do whatsoeuer it pleased him but although he were sent in the flesh to men that were flesh promiseth his flesh and giueth his flesh all which we constantly beleeue yet it followeth not that he purposed to giue his flesh in the Sacrament after his incarnation otherwise then he gaue it to the Patriaâ—kes before his incarnation Acknowledging also the prouidence wisdome trueth and goodnesse of the speaker we affirme that he speaketh heere most wisely prouidently truely and well but yet figuratiuely without that he doth blind his spouse with figuratiue wordes as Sander saith which he doth no more then God blinded his spowse the Church of Israel with figuratiue wordes when he spake figuratiuely in the institution of the Sacramentes of circumcision and of the Paschall lambe The second circumstance may be to consider the time when the supper was made The