vitae primordio in peccati fouâ—am iâ—cidi concupiscentiae carnalis sordibus inquinata natiuitatis meae initia contraxi Non in me illa quam nouitèr admisi sola viget iniquitas â—abeo in me etiam ex veteri quod ignoscas Lord. I haue neede that thou haue mercy vpon me because euen from the beginning of my life I am fallen into the pit of sinne and haue drawen my first birth defiled with the vncleannesse of carnall concupiscence Not only that iniquity which I haue lately committed abideth in me I haue also in me fâ—r thee to pardon of the iniquity that was of old Thus he confesseth that we are not in the world without the sinne which we brought into the world that for originall sinne we still stand in neede of Gods mercy and haue still thereof remaining in vs that for which we must craue pardon at Gods hands This he spake according to the ancient doctrine of the Roman Church and shall we not rather beleeue him then M. Bishop who according to the new learning of their new Church telleth vs e Of Original sinne sect 10. that in him that is newly baptized there is no more sinne then was in Adam in the state of innocency and that originall sinne is vtterly extinguished and concupiscence in the regenerate is become no sinne Yea shall we not rather beleeue him then the Councell of Trent telling vs that f Concil Trident sess 5. In renatis nihil odit Deus c. ita vt nihil prorsus caâ— ab ingressâ—â— coeli remoretur in the regenerate there is nothing that God hateth nothing to stay them from entring into heauen These are absurd paradoxes of new and late deuice strange to true Christian eares and abhorred of all true Christian hearts contrary to the expresse and cleare determination of holy Scripture and fitting only them who haue learned to say g Psal 12. 4. With our tongues we will preuaile we are they that ought to speake who is Lord ouer vs CHAP. XII Of the spirit of adoption giuing witnesse to the faithfull that they are the sonnes of God ANSWERE TO THE EPISTLE SAint Paul saith of the spirit of adoption The same spirit beareth witnesse c. to Paul saith the sufferings of this time c. W. BISHOP ANd that we say vpon good consideration for we must not beleeue with the Christian faith which is free from all feare any thing that is not assured and most certaine Now the spirit of God doth not beare vs witnesse so absolutely and assuredly that we are the sonnes of God but vnder a condition which is not certaine to wit that we be the sonnes and heires of God Si tamen Rom. 8. vers 17. compatimur yet if we suffer with him that we also may be glorified with him but whether we shall suffer with him and constantly to the end beare out all persecutions we know not so assuredly because as our Sauiour fore-telleth There be some that for a time beleeue Luc. 8. vers 13. and in time of temptation doe reuolt Was it not then a tricke of a false merchant to strike off the one halfe of the Apostles sentence that the other might seeme currant for him now no man doth more plainly or roundly beate downe their presumption who assure themselues of saluation then S. Paul as in many other places so in this very Epistle to the Romans in these wordes Well because of their incredulity they the Iewes Cap. 11. vers 20. were broken off but thou Gentile by faith dost stand be not too highly wise but feare For if God hath not spared the naturall boughes least perhaps he will not spare thee neither see then the goodnesse and seuerity of God vpon them surely that are fallen the seuerity but vpon thee the goodnesse of God if thou abide in his goodnesse otherwise thou shalt also be cut off c. Can any thing be more perspicuously declared then that some such who were in grace once afterwards fell and were cut off for euer and that some others stand in grace who if they looke not 〈◊〉 to their footing may also fall and become reprobate the Apostle directly fore-warning those men who make themselues so sure of their saluation not to be so highly wise but to feare their owne frailty and weaknesse least otherwise they fall as many had done before them If this plaine discourse and those formall speeches vttered by the holy Ghost will not serue to shake men out of their security of saluation I cannot see what may possibly doe it R. ABBOT THis answere of M. Bishops is a Of the certainty of saluation sect 17. before examined and exploded and his new see thing of the same woorts will neuer proue to any good broth We must beleeue nothing he saith by Christian faith that is not assured and most certaine Well and therefore that which the faithfull beleeue that they are the sonnes of God is assured and most certaine because we are taught to beleeue it by Christian faith For that which the spirit of God testifieth we are to beleeue by Christian faith But the spirit of God testifieth to the faithfull that they are the sonnes of God Therefore by Christian faith they are to beleeue that they are the sonnes of God b Rom. 8. 15. We haue not receiued the spirit of bondage to feare any more saith St. Paul but we haue receiued the spirit of adoption whereby we cry Abba Father The same spirit beareth witnesse with our spirit that we are the sonnes of God The spirit of adoption is so called as by the gift whereof God actually adopteth vs to be his children By this spirit it is that we haue that inward conscience and feeling whereby we can goe vnto God familiarly and confidently as vnto our Father and say vnto him as with the mouth so with the heart Our Father which art in heauen Hereby haue we a testimony in our hearts that we are Gods children because if God be our father it necessarily followeth that we are the children of God This comfort then the holy Ghost giueth not by vocall speech but by impression of affection and not as of a thing to come but as of a thing already acted and done accordingly to that which the Apostle elsewhere saith c Gal. 4. â— Because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying Abba Father Now hereby we see that M. Bishops answere that the spirit doth not beare vs witnesse absolutely and assuredly that we are the sonnes of God but vnder a condition which is not certaine is meerely absurd because the being of that that presently is cannot be said to depend vpon the being of any thing that is to come Of that that is we cannot say that it is not vnlesse such a condition be made good but setting aside all respect of the condition that that is must be acknowledged to
vnto the children of Israel and as it were confined within the limits of one land and countrey wherefore it could not be called Catholike and Vniuersall R. ABBOT MAster Bishop is fouly ouerseene to make it a question here what time it was that the Church beganne to be called Catholike it being sufficient to my purpose that the Church before the time of Christ albeit it were not then called Catholike yet was a part of that Church which hath beene so called since the time of Christ euen as the arme which comming first out of the wombe beareth not the name of the child and yet is a part of the child which is afterwards called by that name Therefore St. Austin diuiding mankinde into a Aug. in psal 61. Vna ciuitas vna ciuitas Babylonia vna Hierusalem vna Illa rege Diabolo ista rege Christo c. Illa incepit à Cain haec ab Abel two Cities the one vnder the Diuell as King thereof the other vnder Christ the one Babylon the other Ierusalem b Heb. 12. 22. the heauenly Ierusalem c Gal. 4. 26. Ierusalem which is aboue which is the Mother of vs all beginneth Ierusalem at Abel as he doth Babylon at Cain and maketh d Aug. in psal 86. Ciuis inde Propheta ciuis inde Apostolus the Prophets as well as the Apostles cittizens thereof and by another similitude calleth the Christian Church e Idem in psal 79. Quid est expectandii secundae vincae in mò eidem vineae ipsa est enim non enim altera est one and the same vineyard with the Church of the Iewes And if M. Bishop will not learne this of Austin let him learne it of Gregory Bishop of Rome saying that God f Gregor in Euang hom 19. Habet vineam vniuersalem scilicet Ecclesiam quae ab Abel â—usto vsque ad vltimum electum qui in fine mundi nasciturus est quot sanctos pretulit quasi tot palmitâ—s misit hath his vineyard euen the vniuersall Church which yeeldeth so many branches as it bringeth forth Saints from righteous Abel vnto the last Elect that shall be borne in the end of the world and againe that g Idem in Ezech hom 15. Vna est Ecclesia electorum praecedentium atque sequentium there is but one Church of the Elect both before and since the time of Christ Or if he be loth to turne so great a volume as Gregories workes let him looke into their owne Roman Catechisme where he shall finde that it is one cause why the Church is called h Catechism Roman part 1. cap. 10. sect 16. Praeterea omnes fideles qui ab Adam in hunc vsque diem suerant quiâ—e futuri sunt quamdiu mundus durabit veram fiâ—em profitentes ad eandem Ecclâ—siam pertinent Catholike because all the faithfull who haue beene from Adam till this day and shall be to the worlds end professing the true faith doe belong vnto it What hath M. Bishop beene so long a Doctor of Diuinity and yet doth he not know that the Catholike Church though it were not called Catholike till after the comming of Christ yet now is vnderstood to contayne all the faithfull from the beginning to the end Vndoubtedly he knew it well enough but my collection galled him and he saw there was no way but by cauilling to make shew to shift it of But if he did not let him haue wit to learne it now and let him take my words accordingly that as of the Catholike Church from the beginning to the end there is but one body euen as one Lord one God and Father of all so there is also but one spirit which quickneth that one body and i Ephes 4. 4. one faith whereby we are all partakers of that spirit both which the Apostle ioyneth togither when of the faithfull both of the old and new Testament he saith that they haue k 2. Cor. 4. 13. the same spirit of faith Of this one spirit Gregory saith that l Greg. in psal 5. Poenitent Sicut est vna anima quae diuersa corporis membra viuisicat ita totam simul EcclesiaÌ„ vnus spiritus sanctus vegetat illustrat as it is but one soule which quickneth the diuers members of the body so one holy spirit giueth life and light to the whole Church Whether we respect them that were before the incarnation of Christ or them that come after they both make but one body and therefore the holy Ghost as the soule is but one and the same to both So of faith Gregory telleth vs that m Gregor in Ezech. hom 16 â—adé sides â—pes charitas in antiquis patribus quae in nouis Doctoribus fuit in the old Fathers was the same faith hope and charity as in the new teachers namely the Apostles and the rest So likewise Leo Bishop of Rome saith that n Leo in Natluit Dom. ser 3. Fides qua viuimus nulla fuit aetate diuersa the faith whereby we liue was neuer different in any age but o IdeÌ„ de Pass Dom. serm 14. Vna fides iustificat vniuersoruÌ„ temporuÌ„ sanctos one faith saith he iustifieth the Saints of all times p Aug in Ioan. tract 45. Tempora variata sut non fides c. In diuersis signis eadem fides There is difference of the times saith Austin but not of the faith in diuersity of signes there is the same faith q Idem Epist 89. Sacramenta variata sunt vt alia essent in veteri Testamento alia in nouo cùm fides varia non sit sed vna sit The Sacraments are altered one sort in the old Testament other in the new whereas faith is not diuers but one still Now though the signes and Sacraments were diuers yet because there was the same faith and the same spirit therefore the effects of faith and of the spirit were the same so that what we receiue spiritually in Baptisme and the Lords Supper they also though in other Sacraments receiued the same so that they were spiritually baptized they did eate the flesh of Christ and drinke his bloud as well as we as was before intimated in my answere and M. Bishop giueth occasion to declare further in the next section Of the originall of the name Catholike and Catholikes I haue spoken before that that may suffice and though M. Bishop haue drawen it in it is impertinent here to stand vpon it W. BISHOP §. 2. ANd M. Abbot was greatly deceiued or else goeth about to deceiue others when for proofe of communicating with the Catholike Church hee recoileth backe vnto the beginning of the world Why did he not rather shew that their new Gospell flourished in all Countries assoone as the Christian faith was planted and that it hath continued in all ages since the Apostles dayes vntill our time that had beene to haue spoken directly to the purpose
him bring in Iacob 5. v. 14. the Priests of the Church and let them pray ouer them anoiling them with Oile in the name of our Lord c. Confesse therefore your sinnes one to Ibidem 16. another These and an hundred more plaine texts recorded in that fountaine of life wherein our Catholike Roman doctrine is deliuered in expresse tearmes to wit Thereall presence of Christs body in the Sacrament That Priests haue power to pardon sinnes That Christ built his Church vpon S. Peter That good workes doe in iustice deserue eternall life That we are iustified not by faith alone but also by good workes That in extremity of sicknesse wee must call for the Priest to anoile vs with holy Oile That we must confesse our sinnes not to God alone but also vnto men these and diuers such like heads of our Catholike faith formally set downe in holy Scripture the Protestants will not beleeue though they bee written in Gods word neuer so expresly but doe ransacke all the corners of their wits to deuise some â—dde shift or other how to flie from the euidence of them Whereupon I conclude that they doe not receiue all the written word though they professe neuer so much to allow of all the bookes of Canâ—nicall Scripture For the written word of God consisteth Lib. 2. de Trinitate ad Const not in the reading but in the vnderstanding as S. Hierome testifieth that is it doth not consist in the bare letter of it but in the letter and true sense and meaning ioyned togither the letter being as the body of Scripture and the right vnderstanding of it the soule spirit and life thereof he therefore that taketh not the written word in the true sense but swarueth from the sincere interpretation of it cannot be truly said to receiue the written word as a good Christian ought to doe Seeing then that the Protestants and all other sectaries doe not receiue the holy Scriptures according vnto the most ancient and best learned Doctors exposition they may most iustly be denyed to receiue the sacred written word of God at all though they seeme neuer so much to approue all the Bookes Verses and Letters of it which is plainly proued by S. Hierome vpon the first Chapter to the Galathians R. ABBOT I Haue noted a §. â— before in this Chapter that St. Austin faith of the Prophets and faithfull of the people of the Iewes that though not in name yet in deede they were Christians as we are As they were Christians then with vs so are we now Iewes with them not according to M. Bishops vnderstanding of the name of Iewes to whom I may well say as Austin said to Iulian the Pelagian b August coÌ„â— Iulian. l. 4. c. 3. Cùm insana dicis rides phrenetico es similis When thou speakest madly and laughest thou art like to a frantike Bedlem but according to the Apostles construction thereof c Rom. 2. 29. He is a Iew which is one within and d Phil. 3. 3. we are the circumcision which worship God in the spirit and reioyce in Christ Iesus and haue no confidence in the flesh We must be Iewes by vnity of faith with them as they were Christians with vs because they with vs and wee with them make but one body and one Church whereof though there be diuers Sacraments yet there is but one faith from the beginning to the end receiued first by the Patriarches written afterwards by the Prophets written againe more clearly by the Apostles so that e Ephes 2. 20. vpon the foundation not foundations but one foundation because one euen one written doctrine of the Apostles and Prophets the houshold of God are built and our faith resteth wholly thereupon I haue walked no rounds I haue broken through no brakes of thornes but haue kept a direct and euen way and haue so strongly builded all this as that I scorne M. Bishops poore paper-shot as much too weake to throw it downe To him I know these things are rounds and mazes he knoweth not which way to get out of them they are brakes of thornes he lyeth fast tyed in them God giue him grace to yeeld to that which he seeth himselfe vnable to reproue He is very angry it seemeth as touching the last point that I should say that the Protestants receiue and beleeue all the written word He saith that therein I begge that which is principally in question and thinketh that I haue little wit or iudgement to thinke that they would freely grant me that But our vsage and debating of questions with them is sufficient to put that out of question We vse the Scriptures our selues we translate them for common vse we reade and expound them publikely in our Churches we exhort men to reade them priuately in their houses wee instruct them to receiue no doctrine but what they see there wee make the same written word the soueraigne Iudge of all our controuersies wee defend the authority and sufficiency thereof against the impeachments and disgraces which Papists haue cast vpon it What may we doe more to make M. Bishop beleeue that we receiue and beleeue the written word Surely if I tell him that the Sunne shineth at noone day he will not beleeue it if it seeme to him to sound any thing against the Pope But he will giue instance to proue that we doe not so first for that we reiect diuers bookes of the old Testament Wherein he saith vntruly for the bookes of the old Testament are the bookes of Moses and the Prophets the Psalmes f August coÌ„t Gaudent lib 2. cap. 23. Non habent Judaei sicut legem Prophetas Psalmos quibus Dominus testimonium perhibet tanquam testibus suis To which saith Austin our Lord Iesus gaue testimony as his witnesses of which we reiect none the other bookes that are adioyned to these we doe not reiect but we reade them and commend them yea we say as much of them as M. Bishop vouchsafeth to say of Pauls Epistles and the rest that they contayne many most diuine and rare instructions but yet we giue them no authority for confirmation of matters of faith because Christ and his Apostles haue giuen no testimony or witnesse of them and the primitiue Church in that respect hath expresly disclaimed them as I haue shewed at large g Of Traditions sect 17. before and resteth hereafter in this booke to bee shewed againe Secondly he bringeth sundry texts of the new Testament to proue that we doe not rightly vnderstand and beleeue all that is written in Gods word wherein he saith their Catholike Roman doctrine is deliuered in expresse termes First to proue the reall presence of Christs body in the Sacrament he citeth the wordes This is my body which shall be giuen for you c. But if the Romish doctrine be here deliuered in expresse termes how is it that their owne Scotus saith that
be The Apostle doth not say yee shall be the sonnes of God vpon such a condition but he saith Yee are sonnes euen as St. Iohn saith d 1. Iohn 3. 2. Now are we the sonnes of God yea and because yee are sonnes saith he therefore is it that God hath sent the spirit of his sonne into your hearts crying Abba Father which spirit yee could not be partakers of but that yee are sonnes This then being already certaine M. Bishop committeth a manifest errour to tie it to a future condition which he saith is not certaine Albeit in annexing this condition to the testimony of the spirit hee doth wilfully and manifestly falsifle the text For the Apostle doth not say as he pretendeth that the spirit beareth witnesse that we are the sonnes of God if we suffer with him but saith affirmatiuely This spirit beareth witnesse with our spirit that we are the sonnes of God And hauing so said he goeth on to shew what dignity we receiue by being the sonnes of God And if we be sonnes then are we also heires euen heires of God and ioynt-inheritours with Christ Now to declare how we be conioyned vnto Christ to be inheritours with him he addeth those wordes if so be we suffer with him that we may also be glorified with him not as to make a doubt of the witnesse of the spirit but only to signifie what way God hath appointed to bring them to their inheritance to whom the spirit giueth witnesse that they are the sonnes of God namely by the c Phil. 3. 10. fellowship of his afflictions to be made thereby conformable to his death by f 2. Cor. 4. 10. bearing out about in our bodies the dying of the Lord Iesus by g Col. 1. 24. fulfilling in our flesh the remainder of his afflictions And yet neither is this condition being taken so to be any vncertaine thing because what God hath determined and appointed he himselfe will effect and bring to passe and therefore the Apostle saying of them to whom that witnesse of the spirit is giuen h Rom. 8. 29. God hath predestinated vs to be made like vnto the image of his sonne we cannot in that case doubt but that the same God i Phil. 1. 29. for Christs sake doth giue vnto vs not only to beleeue in him but also if neede be and when time is to suffer for his sake We know not assuredly saith M. Bishop whether we shall suffer with him and constantly to the end beare out all persecutions But the faithfull doe beleeue and know that k 1. Cor. 10. 13. God is faithfull and will not suffer vs to be tempted aboue our strength but together with the temptation will giue the issue that we may able to beare it l Greg. Moral l. 28. cap. 7. Inter hâ—c etiam qui redemit non relinquit c. Nouit enim conditor noster quando exurgere persecutionis procellam sinat quando exurgenteÌ„ reprimat Nouit pro custodia nostra restringe e quod contra nos egredi pro nostra excitatione permittit vt saeuiens nos diluat procella non mergat Amidst persecutions saith Gregory hereupon he that hath redeemed vs doth not forsake vs our Creatour knoweth when to suffer the storme to arise and when to stay it from rising He knoweth how to restraine that for the custody of vs which for the exercising of vs he suffereth to goe forth against vs that the raging storme may wash vs and not drowne vs. And in another place by occasion of the same wordes m Ibid. lib. 29. c. 12. Etiam tentationes aduersary dispensando modificat vt aut multae simul non veniant aut ipsae tatummodo quae ferri possunt illustratam tam à Deo anima tangant vt cum tactus sui ardore nos cruciant perfectionis incendio non exurant He so dispenseth and ordereth saith he the temptations of the aduersary as that they come not too many at once or that those only which may be borne doe touch the soule which God hath enlightened that albeit by the heate of the touch thereof they torment vs yet they may not by burning wast and consume vs. Vpon this therefore the children of God build themselues securely standing alwaies fully perswaded that n Rom. 8. 38. neither life nor death neither things present nor things to come shall separate them from the loue of God which is in Christ Iesus our Lord and bold to say with Dauid o Psal 118. 6. Heb. 13. 7. The Lord is on my side I will not feare what man can doe vnto me and with St. Paul p 2. Tim. 4. 18. The Lord will deliuer me from euery euill worke and will preserue me vnto his heauenly Kingdome And of this resolution St. Austin notably instructeth vs where saying that q August in Psal 32. Conc. 2. Secura expectans miserecorditèr promitteâ—tem miserecorditer veracitèr exhibentem Et donec exhibeat quid agamus Anima nostra patiens crit Domino Sed quid si in ipsa paticntia non durabimus Immò planè durabimus quoniam adiutor protector noster est the soule securely expecteth the Lord promising in mercy and performing in mercy and truth he further questioneth and answereth himselfe in this sort But till he performe his promise what shall we doe Our soule shall be patient to wait vpon the Lord. But what if we shall not endure or continue in our patience Yes verily we shall endure because he is our helper and defender M. Bishop teacheth the faithfull to say We cannot tell whether we shall endure or not but St. Austin instructeth them to another resolution by faith and trust in God Yes verily we shall endure because God is our helper and defender But against this he giueth instance by the wordes of Christ that there be some that for a time beleeue and in time of temptation goe away Concerning which wordes I haue answered him r Of the certainty of saluation sect 8. before and to answere him againe neede goe no further then to the very text whence he alleageth them He chargeth me with a tricke of a false merchant as if I strooke off the one halfe of the Apostles sentence that the other might seeme currant for me whether I haue so done or not the Reader is to iudge by that that hath beene said but here is a false tricke indeede committed by him in leauing out the words by which he saw and was aduertised before that his exception is made nothing worth By the seede sowen in stony ground our Sauiour describeth them Å¿ Luke 8. 13. who when they heare receiue the word with ioy but they haue no roote which for a while beleeue and in time of temptation fall away Where note first that Christ speaketh not this of the good ground but only of the stony ground and therefore it cannot be taken to appertaine to
another Psalme handling the wordes at large expoundeth them as in al these places he hath done z Idem in Psal 80. Qui aedificat amorem terrenorum super fundamentum regni coelorum c. ardebit amor rerâ—m temporalium ipse saluus erit per idoneum fundamentum â—t paulo ante Grauâ—tèr conturbâ—ntur foenum stipula ligna ardent Si tristis perdis saluus eris tanquam per ignem He that buildeth the loue of temporall things vpon the foundation of the Kingdome of heauen that is vpon Christ his loue of temporall things shall burne namely by sorrow and griefe in the losse of them but he himselfe shall be saued by the right foundation Thus very constantly doth he vnderstand the fire spoken of by the Apostle of the griefe and tribulation that God layeth vpon the faithfull in bereauing them of those earthly goods which they haue ouer-carnally affected and desired Now in all these places it is to be noted that Saint Austin was so farre from expounding that text of the Apostle concerning Purgatory as that in euery of the former he hath signified expresly that hee doubted thereof and in the last of all denyeth it expresly In the first place hee saith a De â—ide Oper. c. 16. Siâ—â— in haâ— vâ—â—a tantum homines ista patiuntur siue etiam post hac vitam â—alia quae dâ— iudicia subsequnâ—â—r non abhorret quantum arbâ—â—ror à ratione veritatis iste intellâ—ctus bâ—â—us â—â—ntentiae Whether in this life only men suffer such things or whether after this life also some such iudgements fâ—llow the meaning which I haue giuen of this sentence as I suppose abhorreth not from the truth In the second place hee saith b Enchirid. ad Laurent c. 69. Tale aliquid 〈◊〉 pest hanc vitam â—eri incredibile nâ—a est vtrum ita sit quaeri potest aut inueniri â—ut latere nâ—nnullos fidelâ—s per ignem quendam pâ—rgatoriii quatò magis unâ—usue bâ—na pereuntia dâ—lexerunt tanto tardâ—â—s citiâ—sâ—â— saluari That sâ—me such thing there is also after this life it is not incredible and may be enquired of whether it be so or not and either be sound or remaine hidden that some faithfull by a kinde of Purgaâ—ory fire by how much they haue either the more or the lâ—sse loued transitory goods are either the sooner or the more slowly saued The repeating of both these places to Dulcitius without any reuocation or alteration may serue in steede of a third testimony of his doubting of it And in the last place he saith againe c De ciâ— Dâ—â— lib. 21. cap. 26. Post istius corâ—oris mortem c. si hoc 〈◊〉 â—tâ—ruall◠〈◊〉 tus defunctorum eiusmodi ignem dicuntâ—r perpeti c. sâ—â—â— ibi tantum sâ—u◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt noa ibi secâ—laria quamâ—â—s à damnatione vemalia 〈◊〉 〈◊〉 〈◊〉 inueniant non redarguo quiâ— forsiâ—an verâ—m est After the death of this body if the soules of the dead in this meane time till the râ—surrection be sâ—id to suffer some such kinde of fire and whether there only or both here and there or whether here they finde a fire of transitory tribulation burning their secular desires that they may not finde it there I reproue it not I say not against it because perhaps it is true Here we finde it is not incredible and it may be disputed whether it be so and perhaps it is so but vpon his best aduice hee could not finde in the Apostles wordes or in any other place of Scripture that certainely it is so Yea in the last place which is worthy to be noted propounding to answere some who by pretence of the Apostles wordes here in question hoped to be saued by a Purgatory fire he vseth these words d In Psal 80. 〈◊〉 per 〈◊〉 salaus eâ—o Nam quid est quod art Apostolus fundamentum aliud c. 〈◊〉 〈◊〉 das esse volo 〈◊〉 est enim non vobis dare securitatem malam Non dabo quod non 〈◊〉 tâ—meus terreo securos vos saccrem si securus â—iâ—rem ego Ignem aeternum tin â—â— Non 〈◊〉 nisi ignem aeternum de quo â—lio loco Scriptura dicit c. Brethren I am very fearefull it is not good to giue you any euill security I will deliuer nothing but what I receiue in feare I terrifie you I would secure you if I could secure my selfe I feare eternall fire I receiue or learne no fire but that that is eternall of which the Scripture saith in another place Their fire shall neuer goe out and so hee goeth on to expound the place in such sort as I haue said Marke this well St. Austin will deliuer nothing but what he hath receiued and hee professeth to haue receiued no other fire but only eternall fire Therefore very definitely he saith elsewhere e Hypognost l. 5. Tertum loâ—um penitus ignoramus un mò nec esse in Scripturis inuenimus Wee are vtterly ignorant of any third place yea and we finde in the Scriptures that there is none and therefore he diuideth all the soules of the dead either to perpetuall ioy or perpetuall torment as I haue shewed f Answere to Doctor Bishops Epistle sect 10. otherwhere As Austin so Gregory also though hee expound the place concerning Purgatory as M. Bishop citeth yet saith elsewhere that g Greg. Dial. 〈…〉 c. 39. Hoc de â—â—â—e tribulationis in hac nobis vita adâ—nbito potest intelligi the same may be vnderstood of the fire of tribulation applyed vnto vs in this life and if it may be vnderstood of tribulation in this life then can it be no proofe for warrant of a Purgatory in the life to come Now it is true indeed that Gregory was superstitiously conceipted concerning Purgatory although allowing of it only h Ibid De quibusdam 〈◊〉 culpis de paruts minimâ—â—que peceatis for very small and light offences but it is worth the while to note how sometimes the truth forcing it selfe vpon him hee crosseth himselfe in this behalfe and putteth that downe in one place which he buildeth in another For he writing vpon Iob he saith i Greg. Mor. l. 8. c. 8. Quem nequaquam modo miserecordia eripit sola post praesons seculum iustitia 〈◊〉 Hinc Salomo ait quia lignum ta quocunque loco ceâ—â—derit c. qua â—um humani casus tempore fiue sanctus fiâ—e malignus spiritus egredientem amnâ—a claustra carnis acceperit in 〈◊〉 secum 〈◊〉 pernâ—â—tat 〈◊〉 aterâ—is suppliâ—iis vltra ad remedium creptionis ascendat Whom mercy now deliuereth not him iustice only after this world imprisoneth Hereof Salomon saith that in whatsoeuer place the tree falleth whether towards the South or towards the North there it shall be because when at the time of a mans death either the good spirit or the euill spirit shall receiue