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
called them to washing called them to baptisme so manye hundreth yeares before baptisme was instituted Is it not therefore euident that hee calleth them to repentaunce Or else hauing first so grieuously accused them of their present sinnes doeth he shewe no comfort but in the sacrameÌ„t of baptisme which no man liuing could then possibly obteine in such manner as you meane no not the Prophet him selfe I might well say to you as you say to mee in another place In good sooth Dauus these things are not aptly diuided according to their times And that Christ Iohn 13. speaketh not of the ceremonie of baptisme it iâ— manifest by diuerse reasons but of his grace by which he washeth vs from all our sinnes And therefore be sayth to Peter except he were washed of him he coulde haue no part with him But neither Peter nor any other was or is baptised of him with water Iohn 4. therfore he speaketh not of the sacrament of baptisme And where you adde that he which is so washed must neuerthelesse wash his feete that is say you his veniall sinnes which he committeth afterwarde although he continue withall in the cleannesse of baptisme before he be all cleane and aske mee what if he dye before he wash his feete Admitting that the feete should signifie none but veniall sinnes I aske you againe who shall wash his feete but he which washed Peters feet for the true text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath no neede but that his feete be washed Peter could not wash his owne feete in this figuratiue signification but except Christ did wash him he could haue no part with him But if we should take the feete onely for veniall sinnes and the generall washing for baptisme this inconuenience would follow of Christes wordes that he which is baptised and purged from veniall sinnes neede no purgation to clense him from mortall sinnes but is perfectly cleare The wordes of our sauiour are generall cannot admitt your exception of continuing in the cleannesse of baptisme therefore the feete signifie all sinnes to be pardoned after the first grace purging vs which is in deede represented and ratified in baptisme but yet is perfectly distinct from the sacrament and often times deuided For Iudas of whome you speake if he had dyed immediatly after he was baptised should not haue gone to heauen as one throughly washed or clensed by â—aptisme Where the Papists vrge the saying of Dauid Psal. â—1 Amplius laua me c. Wash me more from mine inâ—quitie Bristow saith I haue nothing to answeare but â—hat it was at Gods hand and by the meanes of Christes â—lood that he prayed to be clensed Purg. 97. 78. Whether I haue nothing else to say let the readers of â—hose places iudge But that which I here saye taketh aâ—ay Purgatorie and all satisfaction of mans merite alâ—hough Dauid as all the faithfull do pray that they may â—aily more and more feele the mercy of God and grace â—f Christes redemption to the full satisfying of their â—onscience and perfect assurance of faith and hope of eâ—ernall life which though it receiue daily increases yet â—he vertue of Christes death in which God is reconciled â—nto vs is alwayes one and the same Where I charge Allen that the sufficiencie of Christs â—assion is counted a light argument vnto him Bristow â—aith it is too light in deede to beare downe any doctrin â—f Christ. But when or out of what scripture shal wee â—eare the doctrine of Christ for mens merites satisfaâ—tions propitiatorie or purgatorie it selfe Where I denye that our workes are any parte of saâ—isfaction for our sinnes of which the price is throughâ—y payed in the passion of Christ Bristow obiecteth the â—aying of the Apostle Phil. 2. Worke your owne saluation and yet it is God that worketh in you As though there were no working of our saluation but by satisfaction for our sinnes Wee worke our saluation when we walke in the way that God hath called vs to passe through vnto the free gift of eternall life namely in faith obedience thankfulnes c. which are so farre from merite that it is God which worketh in vs both to will and to perfourme any good thing according to his good pleasure Phil. 2. And therefore wee neede not the schoole distinction of causes for the satisfaction of our sinnes by our workes which is onely the effect of Christes death and passion needing no helpe of our workes which worde Bristowe sayth mine ignorance so much abhorreth and yet the scripture often sayth that God helpeth both Christ Ps. 17. vs. 2. Cor. 2. Heb. 13. and also that Christs helpeth vs Heb. 2. But where sayeth the Scripture that our workes helpe the passion of Christ I abhorre not the worde of helping when it is vsed in that sense that God and Christ should helpe vs or God helpe Christ in respect of his humanitie but that man by merite should helpe God Christ in the worke of our redemption satisfaction for our sinnes or purging of them I abhoâ—â—e with all my heart yea I spit at it and tread it vnder my feete But if the mercie of God saith Bristowe although iâ— be singularly omnisufficient doth not exclude neither Christs passion nor the working of it or merites of that man how doeth the omnisufficiencie of Christs passioÌ„ enforte you to exclude either his baptisme his good workes in his members or also the working of his baptisme and the working or efficacie of those good works especially seeing the scripture is plaine for all Bristow vnderstandeth not how the mercie of God is omnisufficient which is not as eâ—ery one will imagine but as it may stande with his iustice which is not otherwise satisfied but in the passion of Christ which being thereby fully satisfied we exclude nothing that the scripture admitteth but that which not onely the scripture denyeth but nature it selfe abhorreth that contradictories should be both true Namely the iustice of God is fully satisfied by the onely suffering of Christ And the iustice of god is not satisfied by the onely sufferings of Christ but by other meanes also as by our own workes or suffrings or other mens for vs. Neither doeth any text of scripture that Bristowe citeth proue this later part of the contradiction to be true First where he citeth Tit. 3. He hath saued vs by the lauer of regeneration The text is when the louing kindnesse gentlenes of God our sauiour appeared not of the works of righteousnes which we wrought but according to his owne mercy he hath saued vs by the lauer of regeneration and the receiuing of the holy ghost which he hath powred foorth plentifully vpon vs by Iesus Christ our sauiour that being iustified by his grace we might be made heires according to the hope of eternal life Here it is manifest we are so â—aued by baptisme that we are iustified by his grace ther â—ore not by the merite of baptisme or satisfactioÌ„
ouerthrowe Purgatorie For if it be true no man feeleth paine after this life but he that shall feele it eternally This laste conclusion although Bristowe confesse that Saint Ambrose him selfe sayeth it expressely in other places yet he asketh howe I can inferre it of the wordes of Saint Ambrose In ep ad Rom. Cap. 5. which I inferre not of his wordes but of Allens wordes citing the place of Ambrose as though the wordes were these And therefore Saint Ambrose saith that without delay the good poore man was carryed to rest and the wicked rich out of hand suffered torments THAT EVERY MAN saith he MAIE FEELE BEFORE THE DAIE OF IVDGEMENT WHAT HE MVST THEN LOOKE FOR. Bristowe leauing Allen as he doth commonly breechelesse sheweth the wordes of Ambrose to be otherwise as they are in deede Which I will rehearse somewhat more at large then Bristowe hath done Maxima pars mundi c. The greatest part of the worlde did not knowe that God should be their iudge and very fewe there were ouer whom death did not raigne But they ouer whom it raigned after this death which is called the first were receiued of the second deathe vnto paine and destruction to come but they ouer whome death raigned not because they haue not sinned in the similitude of the transgression of Adam were reserued vnder hope vnto the comming of our Sauiour in a free place as it is read of Abraham that although he was in the lower partes yet he was disseuered by a large distance so that there was a greate goulphe betwene the iust and the sinners how much more should there be to the godly and iust a câ—olinge to the sinners parching heate to the vngodly burning heate that it might not be hidden before the iudgement what euery one was worthy of This that Ambrose speaketh of the difference of the paines of the damned before Christ Bristowe by his accustomed interlacing would haue it seeme as though he spake of Purgatory for to sinners he addeth Catholiques to the impious or vngodly beretikes But he marketh not the conclusion that such heate as they felte after their death they should feele after the iudgement Againe Non latet he translateth might be partly knowne as though that which is not hidde is not manifestly and wholy knowne That I cited out of Saint Ambrose De bono mortis That death maketh no mans state worse but such as it findeth in euerie one such it reserueth to the iudgement to come Bristowe saith that Purgatorie altereth not the state of the euill to worse nor promoteth the state of the good to better but euery mans state is according to the merites of his life nor hee that is cleansed in Purgatory hath his merites multiplied or amplified but veniall sinnes and temporall debts taken away In deede if the state of a thing were nothing but that you will allowe it to be it were somewhat that you say but who will say that he which is in torments in Purgatory is in as good state as he that is in pleasure or ease of this life or that he which is discharged of such debts as you say must be paide in Purgatory is not in better state then he that now dieth and must be cast into the scalding house for such payment But that you may vnderstand he speaketh not of the death of the wicked which must abie for it as Bristow saith he addeth Ipsa quiete fouet it cherisheth with rest this cannot be of the wicked to whoÌ„ there is no rest but to the godly which al immediatly after death enioye rest notwithstanding they be not all alike good for of two sortes only Ambrose speaketh the wicked in torments after death because of their wicked life the godly in rest He speaketh therefore of the godly that death maketh not their state worse as he saide immediatly before Quia portus quidanâ— ect because death is a certaine hauen of them which being tosâ—ed in the great Sea of this life desire a harborow of faithfull rest To the counterfet auctority of Eusebius Emissenus that hath serued for a patch to peece so many Homilies like the Cukcowes song I will say no more then I said Pur. 143 The auctority of Bernard in this case I alwaies refused as a late writer not sufficient to testify of the old faith or errors either Whether Purgatory be only for veniall sinnes Standing vpon Augustines iudgement Enchirid. Cap 69. and other places I maintained that Purgatory could not be by his iudgment for greate offences which by penance are made small Against which Allen cited Augustine De vera falsa poenitentia that some sinnes are mortâ—l which by repentance are made venial c. which if they be not purged in this life require punishment aâ—ter this life c. And Bristow noteth theÌ„ more at large as though I had not vnderstood them or not read the booke The truth is I made none account of the counterâ—et book but noted the impudencie of Allen that would cite it against the certaine and knowen iudgement of Augustine Wheras this counterfeit booke if nothing else did bewray it in the 17. Chapiter rehearseth the opinion of Augustine by name and doth confute it But Bristowe passeth impudence it selfe while he alledgeth for the same with Allen Enchir. Ad laurent Cap. 71. Where Augustine saith of the Lordes praier in them that are regenerate Delet omnino c. That praier altogether putteth away those small and daily sinnes Also it putteth away euen those sinnes from which the life of the faithfull that hath bene wickedly ledde but by â—epenting beeing chaunged into better departeth Here he saith expresly that by repentaunce and praier great offences are cleane wiped away euen as small But how doth Bristowe proue hereof that mortall sinnes are become venialâ— Which also in the next worlde hee admitteth Cap. 6â— saith Bristowe But what doth he admitte that small sinnes may be purged peraduenture in the next life What Bâ—istowe haue you forgotten what you helde euen in this Chapter vnder the title whether Saint Augustine doubted of Purgatorie Fol. 250. that he speaketh not of purging sinnes but of purging worldly lawfull affections wiâ—h greefe of minde c. But admitte he speaketh of purging small sinnes in that place by Purgatorie fier as indeede he doth although before you denied the same how proue you our present controuersy that mortall sinnes forgiuen become veniall and may be purged in Purgatorie you say Cap. 70. Infanda crimina c. The hainouâ— offences if they be forgiuen Si conuenienter poenitentibus eadem crimina remitiuntur He granteth they may be saued by Purgatorie fier after this life Good Lorde what will you be ashamed to affirme There is no such thing in that Chapter no nor in that which goeth before these wordes are not But after he hath declared his doubt of them that haue loued perishing goodes whether they may be saued by purgatorie fire after this
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
of theirs how they should be receiued though it be not resolued yet can not disprooue them to be the true Church nor proue the Donatists to be the Church seeing there can be but one Where out of this Booke Cap. 16. I shewe that Augustine declareth first that Heretikes must be confuted only by Scriptures secondly that neither councells succession of Bishoppes vniuersality miracles visions dreames nor reuelations are the notes to trie the Catholike Church but only the Scriptures Bristowe saith they are notes with the Scripture as he hath shewed in his demaund I answere whatsoeuer agreeth with the Scripture may well be receiued But the Scripture without all these is sufficient to trie the Church as Augustine sheweth therefore all the rest of Bristowes motiues might be spared if he durst ioyne issue vpon the Scripture only as Augustine doth but that he dare not do He hath a great quarrell of Augustine for translating manifestatur is proued as though Augustine saide that true miracles and visions lacke waight and fashion of iust probation If you call true miracles that are done indeede and not counterfeited I say that all such make no iust probation For God tempteth his Church by such to see if they will forsake his commandement Deut. 13. But those that be true miracles indeede are ioyned with the truth of doctrine which being tryed by the worde of God to be such confirme it or prepare mens mindes vnto it of themselues neuer sufficient to auouch true doctrine without Gods worde and therefore I will stil tâ—â—nslate manifestatur is manifestly prooued or shewed which is alone Moreouer out of Augustine Cont. Epist. sundam Cap. 4. I shewed that though consent and vniuersality antiquity succession be good confirmation when they are ioyned with truth yet when trueth is seuered from them it is more to be regarded then they all Bristowe saith that Augustine graunteth not that the truth can be separated from them Yes verily or else he should haue stood vpon that poynt only that truth can not be seuered from those markes which vndoubtedly the Catholique Church had and the Manichees wanted And although he saide the Church had most syncere wisdom yet he saith not that wheresoeuer was antiquity succession c. there must needs be the most syncere wisdome Lastly out of the booke De Pastoribus Cap. 14. I affirmed that mans auctority is too weake to carry away so waighty a matter as was in question vsing the wordes of Augustine Auferantur chartae humanae c. Let mens papers be remoued let the voices of God be heard shewe me one place of Scripture for Donatus side c. Bristowe rehearsing the saying more at large as I did Ar. 14. asketh what maketh all this for Fulke vnlesse hee thinketh he hath any vantage in his owne false translation of Acta turning it decrees Surely whether the worde be well or ill translated I seeke no vantage therof and yet if I should change my translations I would rather call Acta actes of the Court or recordes then Courtrolles as you doe But euery man may see what vantage you clasp at among ignorant persons by your false translation of Chartae humanae mens Court papers as though the worde of Augustine were not generall to remoue all mens writings and to vrge only the Scripture But the Church beginning at Hierusalem spreading ouer all Nations to the very last time which Augustine in all places proueth against the Donatists maketh much against vs in Bristowes opinion Nay rather against the Papists which restraine the Church into the Romishe rable which we affirme both is and was alwaies scattered ouer al the world although greater in number at some times then at other some seeing that Mahomet hath infected a greate part of the worlde and yet among the Mahometists we doubt not but Christ hath his members that neuer bowed their knee either to Mahomet of Mecha or to the Pope of Rome 3 About certaine traditions The oblations Pro natalitiis spoken of before Cap. 6. Par. 1. 5. I saide those oblations with other superstitions fathered vpon tradition of the Apostles by the Nicen other councels as Rhenanus witnesseth are abrogated Bristowe answereth that he speaketh neuer a worde of any other traditions Yet Bristowe confesseth him selfe that many of them are abrogated Cap. 6. Par. 1. 4. 5. 4 About the marriage of Votaries The two places one of Epiphanius the other of Hieronyme whiche I cited for the Marriage of Votaries Bristo we sayeth are about a matter which they holde euen as those fathers did But in deede they holde the contrary for they helde the marriage of such lawfull the Papistes dissolue them and say they are no marriages It is better saith Epiphanius to haue one sinne and not many It is better for him that is fallen from his course opeÌ„nly to take a wife according to the lawe and of long time to repent from his virginitie and so to be brought againe to the Church as one that hath done amisse as one that is fallen and broken hauing neede to be bounde rather then to be wounded daily with priuie dartes of that wickednesse which the deuil putteth into him So knoweth the Church to preache these are the medicines of healing Bristowe saith I gather that marriage is an wholsome medicine for such men Contrarie to that I confesse my selfe that he calleth it a sinne But he slaundereth me as he doeth often I saide Epiphanius doth count it an offence to marry because it was a breache of vowe but neither he nor I saide that marâ—iâ—ge is a sinne Bristowe saith likewise the Apostles tradition calleth it a sinne But he slandereth the tradition or Epiphanius the reporter thereof euen as he did me The words are Hae. 61. Tradiderunt c. The holy Apostles of God haue deliuered that it is a sin after virginity decreed to be turned to marriage They say not marriage is a sinne but by breache of vowe to marrie is a sinne For their sinn cannot pollute the ordinance of God But the wholsome medicines are penance reconciliation saith Bristowe And why not marriage I pray you whatsoeuer is good for the diseased is an wholsom medicine to take a wife openly is good for the diseased therefore marriage also is a wholesome medicine As for your distinction of solemne vowe and sole vow is a very bable Epiphanius speaketh generally of al that had vowed virginity To the place of Hierome Ad Demetriadem he answereth that they which of two sinnes will needes committ one they counsell them to committ the lesse rather then the greater But Hierom maketh no comparison of sinnes but saith to such virgins as liued incontinently It must be plainly saide to them that either they should marry if they cannot containe or else they should containe if they will not marry 5. About the reall presence and transubstantiation About these pointes I will not stande considering
of scripture as I brought to proue the sinne against the holie Ghost to be irremissible First the place of 1. Iohn 5. he saith is meant of them that be deade and damned in hell as he hath taught vs cap. 8. but because I refuse that interpretation as false and newe he citeth Augustine in ret li. 19. cap. 12. whose interpretation at the first was as I holde but afterward he addeth if he end his life in this peruersitie For we must despaire of no man be he neuer so wicked so long as he is in this life Neither is praier made vnwisely for him who is not despaired of Here are two contrarie expositions of one man in which we must consider whether is more proper to the place and not whether better or last pleased the authour of them That no man is to be despaired of while he liueth as it is contrarie to the scripture so to the practise of the Church which refused to pray for Iulianus the apostata and prayed to God against him Maris also the Bishop of Chalcedon denounced him to his face to be impious and an apostata and enimie of God Socrat. lib. 3. cap. 10. Sozo lib. 5. cap. 4. The second text Heb. 6. Bristowe expoundeth it of falling through frailtie in persecution of them which can not be renewed by baptisme but the Apostle saith expressely by repentance and therefore speaketh not of lapsion or falling but of prolapsion or falling cleane away from Christ with manifest contempt of his grace and redemption The terrible denuntiation of Christ against the obstinate and malicious Pharisees Matt. 13. Mar. 3. Bristowe faith he speaketh it not to driue them to desperation but to moue them to repentance What if that be graunted that by shewing the daunger of malitious obstinacie which groweth to irremissible wickednes he should admonish them to beware in time as the Apostle doth Heb. 6. Doth it therefore followe that no man sinneth irremissiblie while he liueth Although it is plaine that our sauiour Christ denounceth their damnation as men so obdurate in their wickednes that nothing could reclay me them or bring them to repētance But Bristow would make me contrarie to my selfe who though in expresse words I count D. Allen his fellowes such as by you Heb. 6. cannot repent yet do exhort them truly to repent c. Pur. 461. But how proueth he that I count Allen and his fellowes such as cannot repent Forsooth because I say they haue sometime beene lightened and tasted of the good gifte of God Why sir are all such come to prolapsion I trow not In deede I admonish them being in the way of prolapsion that are curable Whether Allen were euer a protestant I know not but certaine I am that some of his fellowes haue beene lightned and were protestants of whom I speake and not of him If I say Bristow and his fellowes which are lay-men doe I say Bristow is a lay man This wilfull malicious cauilling Bristow if you take not heede of it in time argueth that you are fallen verie deepe if you be not yet at the bottom of apostasie But this is a cunning cōforter of them that are in desperation which affirmeth that Christ doth no otherwise say that such sinne and blasphemie shall not be remitted then he saith that all other sinne and blasphemie shal be remitted and therfore many one yea and aboue all number may be and is forgiuen the sinne against the holy ghost He meaneth because the condition of repentance is not expressed in them that are forgiuen But if that condition were to be vnderstoode in them also that sin against the holy ghost what distinction were there for which he should say that blasphemie and sinne shall not be forgiuen neither in this world nor in the world to come Such a sinner hath no remission of sinnes but is guiltie of eternal damnation For that none shal be forgiuen without repentance as euerie man knew without that distinction But Bristow would haue it to be an extraordinary matter for God to forgiue the sinne against the holy ghost and so he forgaue one of those Pharisees and he the verie worst of them all namely S. Paule who had bin indeede a Pharisee as he cōfesseth Act. 23. 26. but none of those Pharisees for he knewe not Christ in the flesh 2. Cor 5. yea he had beene a persecuter and a blasphemer as he confesseth 1. Tim 1. but not the worst of all Pharesees for he was an elect vessel of God and his persecution and blasphemie was not of malice or sinne against the holy ghost but of ignorance and blinde zeale of God for he addeth immediatly but I obteined mercie because I did it ignorantly in vnbeleefe As for those Pharisees against whom our Sauiour Christ thundreth that iudgement did blaspheme the holy ghost against their owne conscience and knowledge malitiously attributing vnto the diuell that which they knew to be the finger of God That which I speake out of Samuel Ieremie and Ezekiel Bristow saith is all spoken in one sense of temporall matters to wit of casting Saule from his kingdome and the Iewes into captiuitie But except the persons had bene incurable God would haue beene intreated to giue them repētance to haue continued Saule in his kingdome and the people in their countrie The rule that Ezechiel 33. is vnderstoode of sinnes that are not against the holy ghost as the examples doe plainely declare The 8. poynt is that strange interpretation of the creede a◠he calleth it Christ descended into hell to redeeme vs out of hell by suffering the wrath of God for our sinnes Heb. 5. First Bristow saith there is neuer a word of that article and much lesse of the interpretation thereof in that chapter yet after to proue that to bee prayer which I saide was a complaint as though it might not be be a complayning prayer he citeth the 7. verse of the same chapter of Christ who in the daies of his flesh with a mightie crie and with teares offered vp prayers and supplications to him that was able to saue him out of death and was heard from his feare or from that he feared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But by this text Bristow would proue that Christ was not forsaken of his father no not corporally although he complayned that he was forsaken as though his lamentable complaint hadbeene more then needed when he sayde My God my God why hast thou forsaken me which to him that was God was greater torment of hell then any heart of man can conceiue And therefore Bristow which maketh all to stand in the bodilie death of Christ and raileth at Caluine for shewing how necessarie it was for Christ to suffer in soule as much as in body for the redemption of the whole man doth nothing but cauil slaūder one while fayning that Caluine should make two deathes of Christ another while that he was in feare lest he should haue