teaching and writing against it The 10 The true catholike Church hath alwaies resisted all false opinions contrarie to the word of God as her dewty was and fought against them and obteined the victorie and triumphed ouer them Ar. 11. Contra In those antient times they of the true Church did not alwaies weigh what was most agreeable to the word of God but if heretikes had any thing that seemed to haue a shew of pietie or charitie they would drawe it into vse So they tooke into the Church of Christ many abuses and corruptions vntill at the length An. 607. the religion of the papists preuailed And since that time that diuelish heresie hath alwaies increased in error vntill the yeare 1414. Pur. 419. Ar. 35. 36. The former proposition is directly spoken and meant by me of heresies against the truth and other articles of faith That which is mine in the latter patchery and falsification is spoken of small errors and idle ceremonies The 11 That blasphemous heresie of purgatorie which is most blasphemous against Christ against the blood of Christ against his merites and satisfaction for our sinnes and against Gods vnspeakable mercies and occasion of most licentious wickednes in all them that beleeue it nothing conuenient for the disciples and members of Christ. No suffrages were made for the dead by the Apostles or their lawfull successors To the reader Pur. 26. 166 184. 177. 269. 362. 363. 419. 186. Contrà here cap. 3. he confesseth that the fathers held it and yet notwithstanding that they were members of the true Church cap. 2. and held the foundation of Iesus Christ cap. 5. all the substance of true doctrine And also that they did inuocate Saintes denying in other places that such be true Christians The like of fasting Pur. â—93 405. I neuer confessed those godly fathers to hold purgatorie in such blasphemous sense as the papistes doe nor yet prayer for the dead or inuocation of Saintes By fasting I knowe not what he meaneth for in the page whereto he sendeth me 141. is no such matter spoken of nor fasting once named 12 The opinion of Purgatorie and satisfaction of sinnes after this life is the verie doctrine of licentiousnesse to maintaine wicked men in their presumptuousnesse For what hast will they make to amendment and newenesse of life when they haue hope of release after their death Pur. 51. 26. 166. 177. 184. Contra As Saint Augustine saith it is but for small faultes or as M. Allen saith for great faultes that by penance are made small And is God such a mercifull father to punishe small faultes so extremely in his children whom he pardoneth of all their great and heinous sinnes Pur. 448. The latter part of this preteÌ„sed coÌ„tradictoÌ„ is not mine but Allens assertion which I rehearse to shew the absurditie of his expositioÌ„ of the happy rest promised Apo. 13. 13 How long soeuer the true Church were hidden whether iâ— were a 1000. years or 2000. yeares this is certaine that out of this Church none could be saued Ar. 73. Contra here cap. 5. he counteth it ynough if the faith of their saluation were in the onely foundation Iesus Christ and that in such a sense as agreeth to men indeed out of the Church The whole faith of their saluation is in the onely foundation Iesus Christ in such such sense as I speake cannot be out of the Church 14 They which hold the foundation that is Christ to wit the Article of Iustification by the onely mercy of God and of the onely sonne of God are doubtlesse members of the true Church of Christ. Ar. 61. â—4 Pur. 2â—8 Contra here cap. 10. where he saith that the Anabaptists are abhominable heretikes and that they are not ProtestaÌ„ts who yet do hold that article iâ—mp as the ProtestaÌ„ts do It is a loudly and neuer saide of me that the Anabaptists do hold that article iump as the protestants 15 A generall departing from the faith was foreshewed and it was fulfilled An. 607. Contra The Church was neuer lost neither when the departing was generall but hidden in the wildernesse that is from the eyes of the world She is to this day preserued and shal be to the worlds end Christ hath neuer wanted his Spouse in earth he hath euer beene a head without a body Ar. 36. 38. Ar. 71. 78. 79. 80. The generall departing from the faith was not of all persons but of most in all nations and therefore the Church neuer failed 16 The primitiue Church of the Apostles hath continued vnto this day by succession not of persons and places but of the doctrine faith and trueth These verte wordes conteine a manifest contradiction For how can a Church or doctrine faith and trueth continue but in persons and places in so much that he saith also We doubt not but God hath alway stirred vp some faithfull teachers that haue instructed his Church in the necessarie pointes of Christian Doctrine Ar. 2. 96. 26. 27. These wordes conteine no contradiction For the Church may continewe in persons and places although not by continual succession of persons in the same places Bristow forgetteth his rules of contradiction opposing coÌ„tinuance by succession of persons and places to continuance in persons and places 17 The true Church of Christ hath alwayes stoode stedfast inseparable from Christ her head though the blinde world when they see her will not acknowledge her to be his Spouse but persecute her as if she were an adultresse Contra in the same place The true Church vnder the Emperours Constantinus Constans and Valens was greatly infected with the heresie of Arius And in another place The visible Church may become an adultresse and be diuorsed from Christ. And so is that faithfull Church of Rome become an harlâ—â— This contradiction is made vp with a falsification of my wordes The true Church vnder the Emperours Constantius c. For I say not the true Church but speake generally of the Church which suffered persecution vntill CoÌ„stantine which was the visible Church vnder which name many heretikes were persecuted Visible Church is not alwaies the true Church The 18 The true Church consisting of Gods elect and the liuely members of the body of Christ shall neuer commit such adulterie c. But the visible Church may separate her selfe from Christ. As though there were an other Church besides the visible Church and so two churches Contra Wheresoeuer the Catholike Church be in partes it is one body of Christ. There are not two Churches but one The catholike Church is alwaies inuisible the militant Church on earth which is a part thereof is to the world sometime visible and sometimes not seene of the world The 19 Anno. 607. the Church fled into the wildernes that is out of the sight and knowledg of the world there to remaine a long season where all this while God hath preserued her vntill such time as he thought good now in our dayes to bring her
your doctrine because you doe not iustifie it by the authoritie of the holy Scriptures But the faithfull you thinke for all that were not so straite laced but beleeued them vppon their owne worde both Christ and his Apostles because of the spirite of trueth that he sent to them And God be thanked we as faithfull men acknowledge without controuersie the spirite of trueth in Christ and his Apostles But he hath not sent his spirite to them onely sayeth Bristow but also to his Church after them for euer We doubt not but he hath giuen his spirite to his Church but not in such full measure as to his Apostles And if he had how should wee knowe that Church that hath the same spirite but by tryall of the scriptures which were vndoubtedly written by the same spirite Bristow saith the faithfull will no lesse beleeue the Church at all times for the same spirite then the Apostles He must first proue the spirite so giuen to the Church that shee can no more erre in her decrees then the Apostles could in their writings Secondly if that were proued the tryall of the Scriptures is necessary to discerne the true Church from all false congregations which all boast of the spirite of trueth as much as the true Church And seeing the holy ghost by his instrument S. Iohn biddeth vs not beleeue euery spirite but trye the spirites whether they be of God we knowe none so sure a triall as the consent of their doctrine with the holy scriptures whether it be a multitude of men or seueral persons of one age or another of one degree or other that offreth to teache any doctrine which he or they pretende to haue of the spirite of God Last of all where I sayde Age can neuer make falshod to be trueth and therefore I wâ—y not your prowd bragges worth a strawe Bristowe noteth in the margent It is pryde to follow the fathers and humilitie to condemne them Whereto I aunswere to boast of the fathers to maintaine an olde errour is stinking pryde and it is not against true humilitie to make fathers and mothers and all things else subiect to the trueth of Gods worde reuealed in the holy scriptures The second parte Being tolde that the question betweene vs is not as he maeketh it of the Scriptures authoritie but of the meaning howe there likewise against all the expositors he maketh the same exception of onely scripture requiring also scripture to be expounded by scripture When in all this Chapter you deny onely scripture to be of soueraine authoritie sufficiency and credite to teache vs all the will of God are you not impudent to saye the question is not of the authoritie of the Scriptures But I supposing the controuersies to be of the meaning and not of the authoritie Pur. 363. do aunswer nothing whether the likelihood bâ— on our side or on the auncient doctors side for the meaning of the scripture What then I aunswere the question of the meaning of the scriptures is needelesse in that controuersie where some of the doctors confesse prayer for the dead not to be grounded on the Scriptures other wrest the Scriptures so manifestly that the Papistes them selues are ashamed to vse those textes for such purposes This aunswere I trust will satisfie reasonable men for that controuersie After this he sayeth I count my selfe and my companions happie for such blinde presumption to search the meaning of the Scriptures only out of the Scriptures without the coÌ„mentaries of doctors but as he troweth not without the coÌ„mentaries of Caluine But herein as in all things almost he belyeth mee for I neuer spake word against the reading of the coÌ„mentaries of doctors in search of the Scriptures meaning but onely against absolute credite to be giuen to their exposition without weying how it agreeth with the holy Scriptures in other places Likewise where I compare the whole heape of superstition errour out of which Allen raiseth a mist of mens deuises to a dunghill Bristowe noteth that I make the doctors writings a dunghill Surely what superstition or errour so euer be in the doctors as the sweeping of a faire house is meete to be cast on a dunghill Let Bristowe or Allen if he list say there is no superstition or error in any of the doctors And yet it followeth not that the doctors writings are a dunghill more then that a kings pallace is a dunghil because the sweepings thereof are meete for the dunghill To passe ouer his rayling termes of drunkennesse blindnesse c. Let vs come to the meaning of the scriptures where I sayde wee shalbe neuer the more certeine of the trueth whether wee challenge or leaue the likelihod of vnderstanding the scriptures to the doctors Bristowe aunswereth whosoeuer expoundeth the scripture vnto that wherein the doctors doe agree shall bee euer most certaine of trueth which is inoughe though not alwayes certain of that same verie places meaning Wee are then much the neere when the question is of the scriptures meaning if by the consent of the doctors we cannot be certaine of the scriptures meaning And if that trueth as we beleeue that all trueth is in the scriptures howe can we be certaine of the trueth by the agreement of the doctors where we cannot be certain of the meaning of the scriptures Where I aunswere that wee haue our measure of Gods spirite as the doctors had although wee agree not with them in all interpretations euen as Cyprian and Cornelius were both indued with Gods spirite although they agreede not in exposition and iudgement of the scriptures Bristowe replyeth that Cyprian was of Cornelius his iudgement implicitè though explicitè hee were of an erronious iudgement And so is euerie Catholike erring of ignorance in effect of the trueth with other Catholikes not erring because hee qâ—eâ—ly continueth in vnitie with them and doth not obstinately holde his error against them But so is not the case betweene the olde Doctors and vs for neither will wee bee reformed by them neither woulde they be reformed by Aâ—rius Iouinianus c. whom he calleth our forefathers If you haue no greater diuersitie then this the case will be all one for neither woulde Cyprian be reformed by Cornelius neither woulde Cornelius bee re-Formed by Cyprian But if the olde Doctors had heard as good reasons against prayer for the deade of Catholikes in their time as wee can make in this time although they woulde not bee reformed by Aerius an heretike yet charitie moueth vs to thinke they would haue yelded to the trueth reuealed by a Catholike Where I conclude that the harde places of scripture are best vnderstoode by conference of the easier adding the ordinarie meanes of witt learning c. adding that whosoeuer is negligent in this search may eaâ—ie bee deceiued Bristowe noteth a comfortable do 〈…〉 rine for the ignorant forsooth As though any Christi 〈…〉 man or woman ought to bee ignoraunt in the 〈…〉 riptures
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
ohn 14. ver 16. of the comforter euen the spirit of truth to remaine with vs for euer and to leade vs into al truth If the later bee not restored to the Apostles howe can Bristowe proue that it must needes bee vnderstoode of 〈…〉 e whole Church onely and not of euery member s 〈…〉 g our sauiour Christ Iohn 17. prayeth not onely for 〈…〉 is Apostles but for all and euery one that should be 〈…〉 eeue in him through their preaching that they might 〈…〉 e sanctified in the trueth which is the worde of God â—nd eueÌ„ in the verie place cited Iohn 14. ver 15. promiseth 〈…〉 he comforter the spirite of trueth to euerye one 〈…〉 hat beleeueth in him And as he sent his spirite to leade 〈…〉 he Apostles into all trueth so his Apostles fayled not to deliuer that trueth as well in writing as in preaching considering that the one is more subiect to forgetful 〈…〉 and corruption then the other Wherefore the Church 〈◊〉 called the piller of trueth 1. Tim. 3. because it is buil 〈…〉 vpon the foundation of the prophets and Apostles Ep 〈…〉 2. which had the whole trueth of the gospel reuealed 〈◊〉 to them not because the Church shoulde haue the spirite of trueth to reueale any trueth vnto her which w 〈…〉 not reuealed to the Apostles and by them as well iâ— their writings as in their preachings So that the sa 〈…〉 gift of the spirite being in the whole Church that is iâ— euerie member and distinct from the gift of the spirite in such measure as the Apostles had it in their preaching and writing the argument by me set downe is sound no sophisme at all 2 That the Church may be diuorced I neuer saide that the true Catholike church of Christ may be diuorced from him but the visible particular Church of some place time as the prophet Esay complaineth that the church of Ierusalem by idolatrie superstition had separated her selfe from Christ was refused of him Esa. 1. How is the faithfull citie become an haâ—lot c. And so may the prophet say to the church of Rome Brist asketh whether the prophet do say so to Rome yea â—erely For the idolatrie of Rome is nothing lesse in this time then it was in his time of IerusaleÌ„ But I am too too ignorant Bristow saith in the scriptures if I know not herein the difference betweene the synagogue of the Iewes and the Church of Christ to wit that the synagogue with her IerusaleÌ„ might shuld be diuorced but the Church of Christ with her Ierusalem which is Rome saith Bristow if you haue any sight in the Actes of the Apostles should neuer nor neuer might be diuorced c. If mine ignorance be so great why do you not with one text at the least help to teach me that the visible Church of Christ since his incarnation consisting of the Gentiles may not as wel be separated from him as the Church of Christ before his incarnation consisting of the Iewes As for 〈◊〉 diuorcement you imagine of all the whole on the 〈…〉 th it neuer was ne shal be Againe that Rome is the 〈…〉 usalem of the Church of Christ where finde you in 〈…〉 c Acts of the Apostles which haue so good sight in 〈…〉 em I gesse this is your argument S. Luke beginneth 〈…〉 s storâ—e at Ierusalem and endeth at Rome ergo Rome the Ierusalem of the Church of Christ. But when you 〈…〉 n proue the consequens of this argument I wil say as 〈…〉 ou say In the meane time I say there is small likely 〈…〉 od that Rome should be the Ierusalem of the Church 〈…〉 f Christ seeing Peter being at Rome is not once meÌ„ti 〈…〉 ed in all the Actes of the Apostles nor in any other 〈…〉 ooke of holy scripture But if you had as great sight 〈◊〉 the Epistle to the Galathians as you imagine your 〈…〉 lfe to haue in the Actes of the Apostles there might 〈…〉 ou learne Cap. 4. that the Ierusalem of the Church of â—hrist is not Rome on earth but Ierusalem which is a 〈…〉 oâ—e which is the mother of vs all As for the reiecting 〈…〉 f the Iewes and calling of the Gentiles euen vntill the 〈…〉 lnesse and the restoring of the Iewes of which you pro 〈…〉 hecy without the booke that they shal be al Christened in 〈…〉 e end of the world are matters impertineÌ„t to this que 〈…〉 tion of the visible Churches diuorcement 3 That euen the Church of Christ shoulde prepare the way 〈…〉 o Antichrist This saith Bristow is a straunge imagination of him and his fellowes It is the totall summe of all their new diuinitie yet no warrant at all they haue for it out of the scripture But I pray you Bristowe who euer saide that the Church of Christe prepared the way to Antichrist I said Ar. 35. Manie abuses entred into the Church of Christ immediately after the Apostles time which the diuel planted as a preparatiue for antichrist Do I not here plainely say the diuell planted them as a preparatiue Againe Ar. 38. I saide The scripture telleth vs that the mysterie of iniquitie preparing for the generall defection and reuelation of Antichrist wrought euen in S. Paules tim 〈…〉 2. Thessa. 2. First he quarreleth that general is my worâ— and not saint Paules I confesse but it is S. Paules m 〈…〉 ning which speaketh not of a small or particular but 〈◊〉 that great and generall defection which in other pa 〈…〉 of scripture is foreshewed to bee from Christ vnto Antichrist Apoc. 13. 17. and yet not so generall but th 〈…〉 Christ shall haue his Church still vpon earth Secondlâ— he demaundeth whether the scripture tell me that it wrâ—ugâ— in the Church of Christ and aunswereth himselfe no wordâ— so 〈◊〉 wrought in the persecuters c. of the Church of Christ. And what scripture telleth you so Is open persecution a mysteâ—iâ— of iniquitie You say better in the seducers and where began the seducers but in the visible Church although they be no members of the true and Catholike Churchâ— That our heresie is the last or next the last before the reuelation before you goe about to shewe as you promise you must proue it to bee an heresie otherwise then the religion of Christ was or the Infidels Iewes Gentileâ— called an heresie That the Church of Christ is alwayes a conâ—empâ—ible companie I neuer saide so but after diuerse authorities and reâ—sons brought to shewe howe the worlde accounteth of the Church I conclude Ar. 81. That as the Church in thâ— sight of God and his sancts is most glorious and honorable so in the sight of the worlde it hath alwayes beene most base and contemptible To the scriptures I alledge 1. Cor. 〈◊〉 Gal. 6. Ro. 1. that the crosse and Christ crucified thereon which are all the glorie of the Church are condemned of the worlde
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
as they write of be orderly successions By the time of these Fathers saith Bristowe there had bene foure schismes Ar. 85. Aunswere In the first proposition I speake of Tertullians time and succession of doctrine and name succession simplie In the second proposition I speake of the whole time vntill our dayes and of succession of persons and of orderly succession therefore no contradiction The fourth It continued at that time in the doctrine of the Apostles it retained by succession that faith which it did first receiue of the Apostles Pur. 373. 374. Contra he chargeth it with sundrie errors here cap. 3. 4 namely P. Liberius with Arianisme P. Innocentius for housling of Insantes and eight Popes for the supremacie I might aunswere that the charging of the Popes chargeth not the Church but in the first proposition I spake of the Church of Rome in the time of Irenaeus and Tertullian holding the doctrine of the Apostles contrarie to those heresies against which they write The fift It was a true Church and Apostolike Church a faithfull Church true and Apostolike faith and religion haue dwelled in her Pur. 374. Ar. 79. Contra The Church of Rome neuer preached the trueth She neuer had since she first arose the ministring of sacraments according to Christes institution The true Catholike Church hath ouerthrowen heresies of all sortes But the Popish Church was neuer able to encounter with heretikes Rome may be a nurse of Antichristi 〈…〉 ns but neuer did good to Christians I am able to proue that the primitiue Church affirmed your Church to be the Church of Antichrist Ar. 85. 16. 106. 10. 27. The latter part of this contradiction with as many falsifications as there be quotations doe sufficiently declare that in all those places I speake of the Popishe Church of Rome that nowe is and not of the true Church which of olde time was at Rome Yet to giue the reader a taste of his falsification of my wordes Ar. 106. which hee rehearseth thus Rome may be a nurse c. in truth they are these Rome which feedeth her babes with poison of mans traditions in steade of the milke of Gods worde and will rather see them famish than they should taste of Gods worde may well bee a nurse of Antichristians but neuer did good vnto Christians The sixt The Popish Church is a puddle of all false doctrine and heresie whereof the whore beareth a cuppe full out of which all nations haue dronke Ar. 102. 38. Euen from the Apostles â—ime the diuell neuer left to set in his foote for his sonne Antichristes dominion vntill he had placed him in the temple of God and prepared the wide world for his walke and then came the generall defection Pur. 287. Contra all nations neuer consented to the doctrine of the Papistes For it hath bene often saide the Greeke Church and all other Orientall Churches of Assa and Africa neuer receiued the Popish religion in many chiefe points and specially in acknowledging the Popes authoritie they will not vnto this day acknowledge her doctrine to be Catholike nor her authoritie to be lawfull Ar. 38. 16 33. 34. These places being both full of falsifications yet if they had bene in so many wordes set downe by me imploy no contradiction For it may be that all nâ—tions meaning as the scripture whose wordes I cite Apoc. 18. not all of euerie nation but some of all nations haue dronke of the whores cup and yet neuer receiued her religion in al things And the general defection is meant of that great apostasie that S. Paul speaketh of in which the greatest number shall fall from Christ though they fall not all to the Pope For many are fallen to Mahomet many reuolted to idolatrie many to other heresies beside Poperie The 7. The religion of Papistes came in and preuailed in the yere of our Lord 607. in which the Pope first obtained his AntichristiaÌ„ exaltatioÌ„ to wit Boniface the third of Phocas the Emperor that the Bishop of Rome should be called and counted the heade of all the Church Ar. 36. Contra in the same place Because you speak of the first entring of Popish religion which dependeth chiefly vpon the Popes authoritie it first beganne to aduaunce it selfe in Victor about the yeare of our Lord 200. What contradiction is here Popish religion in one piece first beganne to aduaunce it selfe Anno 200. and after came in and preuailed Anno 607. The 8. The Popish Church is a puddle of all false doctrine and heresie Euen in the Apostles time and from that time in all times when so euer and where so euer was any piece of myste or darke corner there were the steppes of your walke It may be a shame for you Papistes to leaue and condemne for heresie all that is true in the Fathers writings and agreeable to the scriptures Ar. 102. Pur. 287. 238. Contra Where he dictinguisheth the religion of the papistes from the great heresies and open aduersaries that sought to beate downe the chiefe foundations of Christian faith as the Valentinians Marcionistes Manichees Arrians Sabellians and such like monsters Ar. 43. He falsifieth my distinction which is not of the religion of the Papistes but of the first beginnings of such errors in the time of the auncient Fathers which among the Papistes are growne to be in manner as great as the monsters of Valentinians Marcionistes c. And yet there can be no contradiction where the subiectes of both propositions are not all one But here the one is of the Popish Church which is a member of the malignant congregation of Satan the other is of the religion of Papistes The Papistes by communion of the diuels Church communicate with all heresies The 9. We say not that the religion of Papistes came in soudenly but that it entred by small degrees at the first and therefore â—aâ—â—esse espied by the true Pastors being earnestly occupied against great heresies not preached against winked at because it had a shewe of Pietie and Charitie and at length allowed of Augustine and others who followed the common errors of their time Specially when a generall defection and departing from the faith was foreshewed what marueile were it if none colde preach against it as it first entred Ar. 43. 36. 38. Contra The Church of Christ in such places as she is suffereth no man damnablie abusing her religion without open reprehension Ar. 92. 36. 37. The former proposition hath manifest forgeries as that I should say The religion of papistes was not preached against c. Winked at c. Allowed of Augustine c. For I neuer said so of the whole religion of papists but of some fewe errors budding vp in antient times But both Ar. 36. where I aske What maruaile c. as an obiection I doe neuerthelesse shewe who preached against the vsurpation of the Bishop of Rome which yet tended not to a damnable error Ar. 38. I affirme there was both preaching
nor Augustine reproued by scripture that which in Aerius they coÌ„pted to be an error But the case is so cleare saith Bristow that the very aduersary confesseth that it was the Catholik Church that iudged Aerius to be an heretike Yea sir for his Arrianisme but I neuer coÌ„fessed neither can you euer prooue that any iudgement of the Catholike Church in general councel passed against Aerius for denying prayer for the dead before the dayes of Epiphanius or Augustine although the error of prayer for the â—ead in that age was commonly receyued not vpon any good ground of Canonical scripture but vpon a corrupt custome first brought in by heretikes Afterward where I following an allegorie of dogges vsed by Allen tell him that hee must not teach his scholers to barke baule against vs nothing but The Church the Church like â—inkers curres c. he cryeth out in the margent O worthy estimation that he hath of the Church as though I think lesse worthily of the Church because I deride the vaine boasting of the name of the Church in theÌ„ which are nothing lesse then the true church Neither do I appoint mine enimy not to inuade me with a gunne as he saith when I make the scripture onely to be my weapon both inuasiue and defensiue But it is a great absurditie as he â—weeneth that I say an heretike is he which in the Church obstinately mainteyneth an opinion contrarie to the scriptures seeing S. Iohn saith exierunt a nobis they are gone out from vs. And if an heretikee be a man in the Church we are cockesure with all heretikes and the Papistes onely in daunger Why Bristow make ye no difference betweene him that is in the Church and him the is of the Church They be not al meÌ„bers of the Church that be in the Church and therfore S. Iohn saith of them that are gone froÌ„ vs If they had bene of vs they would haue tarried with vs. And doe you account him an heretike that holdeth an error cleane out of the Church then may you count all Paganes Turkes and Iewes to be heretikes What say you of Antichrist that sitteth euer in the Temple of God it helpeth not heretikes that they rise vp in the visible Church from whence also they are often times cast out so long as they bee not members of the body of Christ which is the inuisible Church and heauenly Ierusalem which is the mother of vs all Where I sayde that whosoeuer holdeth an opinion obstinately which hee is not able to proue by the worde of God although hee haue many authors before him yet hee is neuerthelesse an heretike Bristowe addeth in the margent though it bee S. Augustine himselfe and though he holde the foundation heere cap. 5. Touching the former part I say not onely though it were Saint Augustine but although it were Saint Peter himselfe or an Angell from heauen Gal. 1. Touching the later parte I aunswere my meaning is of such opinions as are against the foundation and so is my whole discourse purg 412. whence this saying is borowed Agayne where hee concludeth that I confesse Aerius Iouinian and Vigilantius to haue beene condemned by the true Church of Christ in such poyntes of doctrine as wee agree with him I aunswere as before of Aerius alone I neuer made such confession In that I refuse to finde the firste authors of all their errors he saith I am faine to flee to my colde exception of onely scripture as though to iustifie our doctrine by the Apostles and that so sensibly were not inough O sensible iustification by which all errors whose first authors cannot be found must be layd vpon the Apostles But most ridiculous of all is Fulke where he coÌ„meth in with this exception vpoÌ„ Tertullians rule Id esse verum c. That is true what soeuer is first that is false forged which is later But how shall the first doctrine bee knowne but by the worde of God wherein all the doctrine of God is taught What is here I pray you to bee laughed at Forsooth Bristowe saith Tâ—â—â—ullian hath there an other rule against such heresies as presumed to say their founders liued in the Apostles time But this rule hee giueth against all such as rise any time after as Aerius Luther Caluine c. bidding vs consider what was taught and belecued immediatly before they arose for that vndâ—ubâ—â—dly is the trueth and their later doctrine is falshood But what if Bristow take Richard for Robert is not he then ridiculous The rule of Tertullian whereof I speake Purg. 410. Ar. 42. is written in his booke aduersus Praxeam although Allen doe falsely quote it de praescriptionibus But what if Tertullian euen in this rule giuen against heretikes in his booke de praescriptionibus doe expresly affirme the worde of God to bee the triall of that which 〈◊〉 former and true to conuince that which is latter and â—lse is not Bristowe most ridiculous of all His words â—e these Sed ab excessu reuertar ad principalitateÌ„ veritatis â—osteritatem mendaciâ—atis deputandam ex illius quoque parabo 〈…〉 patrocinio quae bonum semen frumenti a Domino seminatum â—rimò constituit auenarum aut sterilis foeni adulterium ab iniâ—ico diabolo postea superducit Propriè enim doctrinarum diâ—tinctionem figurat quia alibi verbum Dei seminis similiâ—do est Ita ex ipso ordine manifestatur id esse dominicum â—erum quod sit prius tradiâ—â—m id autem extraneum salâ—um quod sie posterius immissum Ea sententia manebit aduerâ—s posteriores quasque haereses quibus nulla constantia de conâ—ciencia compettt ad defendendam sibi veritatem But from this â—xcesse I will returne to shew the priority of truth poâ—terioritie of falshood euen out of the defence of the parable â—hich first of al setteth forth the good seed of wheat sowne â—y our Lorde and afterwarde bringeth on the counâ—erfeiting of Otes or baren grasse by the enemie the â—iuel For it figureth properly the difference of doctrines â—ecause elsewhere also the worde of GOD is the siâ—ilitude of seede So by the very order it is made maâ—ifest that to bee the Lordes true which was formost â—eliuered that to be straunge and false which is cast in â—fterward This decree shal remain against later heresies whatsoeuer which haue no constaÌ„cie of conscieÌ„ce to deâ—end the truth to be on the irside Where is there here any word of Bristows glosse of Tertullian bidding vs consider c I thinke he had not redde the place in Tertullian himself but followed some papistes collection vpon it and because hee coulde not auoyde that which I sayd hee thought it best by calling it so much and so often ridiculous to laugh it out as they say when hee was not able otherwise to aunswere it Likewise I sayd that we refuse not the rule of Vincentius Lyrinensis concerning antiquitie so you can prooue God to
be carryed vp sir it signifieth to be carried away and seeing the riche man looking vp seeth Lazarus afarre of it followeth that Lazarus was carried vp and not downe But you reply it foloweth not that he was carryed into heauen Then you may say he was carried vp to hell But the places you say might be nigh together in respect of the distance of heauen although one were vpwarde and also farre off both in state and situation purgatorie peraduenture betwixt them This is a goodly faith that standeth vpon peraduenture and this may be c. The Scripture saith ther was a great Chaos which is an infinite distance betweene them which cannot agree to Limbus which must be harde adioyning to hell or else it is not Limbus But if they were no way nigh together sayth he it will not followe that Abrahams bosome was heauen I answere if they were no way nigh together it could not be hell nor Limbus of hell which is the thing I was to proue Also the text is plaine that Abrahams bosome was a place of comfort And other place of comfort then heauen or Paradise which is all one for the soules departed I finde none in Scripture The last argument is this If righteousnesse belong to Abrahams children the rewarde of righteousnesse also perteineth to them Therefore Abrahams bosome was open to receiue all the childrem of Abraham euen as the bosome of God was readie to receiue Abraham because he was his sonne through faith Heere Bristowe noteth no small blasphemie proceeding of grosse ignorance saying That which is proper to vnigenitus the onely begotten sonne of God hee maketh common to Abraham Why Bristowe because vnigenitus is eternally and after his proper manner in the bosome of the father doth it thereof followe that none can be in the bosom of GOD but the proper place of Christ is made common to them You threaten in the 12. Chapter oftentimes to bewray my grosse ignorance in the scriptures and haue you such fine knowledge in them that you coulde not see what Esay writeth Chap. 40. according to your owne translation Ecce dominus Deus c. Beholde the Lorde God shall come in strength and his arme shall haue the dominion beholde his rewarde is with him and his worke before him As a sheepheard hee will feede his flocke hee will gather the Lambes together on his arme and beare them in his bosome in sinâ— suo leuabit Beholde you greate and mightie doctours in the scriptures the bosome of GOD as of a shephearde is open to receiue all his Lambes howe much more as a father to receiue his children But to the argument you aunswere The rewarde of righteousnesse may belong to one and yet not payed him as soone as hee dyeth Saincte Paule saying expresly of Abraham and many of his children that they departed not receiuing the promises but beholding them a farre off and all these renouned by faith receiued not the promise That is saith Bristowe the inheritance the rewarde of righteousnesse I replye the rewarde of righteousnesse cannot belonge to one but it must bee payed him as soone as it is payed vnto others to whome the same rewarde vppon the same cause belongeth therefore seeing it is payed to some immediately after their death it is likewise to all That manie dyed not receiuing the promises is partelie vnderstoode of the promises of the lande of Canaan partelye of the full fruition and perfection of rewarde which to all men is denyed before the laste iudgement and so no inequalitie or vniustice vnto any Whether since Christ all goe straight to heauen They that liue vnto Christe dye vnto him and being disolued are with him The soules of the faithfull and the repentant are where Christ is as hee prayeth â—oan 17. so hee saith to the theefe no perfecte iuste â—an but a sinner repentaunt This day thou shalt â—ee with mee in Paradise Luke 23. And Saincte Pâ—ule desireth to bee dissolued and to bee with Christ. To leaue his iugling of seeing Christes godheades glorie and manhoodes glorie whereof I speake no worde hee confesseth the example of Sainct Paul declareth that a perâ—ect iust man goeth straight to Christ Likewise the example if the theefe declareth that a penitent sinner goeth straight to Christ if either his penaunce bee full and perfect or his pardon which is a remission of his penance be plenarie By this you perceiue that penance with him is taken for punishment satisfactory and not for repentaunce of the hearte and true conuersion vnto GOD But there is a plenarie pardon and satisfaction for all sinnes giuen to euerie penitent sinner therefore euery penitent sinner goeth streight to Christ whom we knowe and beleeue to be in heauen The minor is proued by sainct Iohn 1. Iohn 2. Iesus Christ is our aduocate and propitiation for our sinnes The bloude of Iesus Christe doth purge vs from all sinnes Secondly hee saith I allude to a place Romans 14. wee liue to our Lorde and wee die to our Lord whereby nothing else is ment but that hee is our iudge in life and death A bare exposition if wee haue no more comforte by liuing to the Lorde then that hee shall bee our iudge at our death Howe be it I grounde not myne argument onelye of that phrase to controll Augustines exposition of them that die in the Lorde Apoca. 14. for martyrs onely as you slaunder mee but compare other places of the faithfull that are asleepe in Christ 1. Corin. 15. And they that are deade in Christ 1. Thessalonians 4. where the phrases being all one with that of Apoca. 14. blessed are the deade that dye in the Lorde that text cannot bee restrained onely to the blessednesse of martyrs but extendeth to the happinesse of all that are deade in the Lorde which are all the faithfull But the circumstance of the place saith Bristowe giueth it to bee meant of martyrs I aunswere there is no circumstance that can proue it to bee spoken onely of Martyrs seeing the argument of their blessednesse is dying in the Lorde whiche is common to all the faithfull therefore blessednesse also and that is the iudgement of S. Augustine de ciu dei lib. 20 Cap. 9. whatsoeuer Allen or you prate to the contrarie For after the text rehearsed he writeth thus vpon it Reg. nat itaque The Church therefore nowe first reineth with Christ in the lyuing and in the deade For therefore as the Apostle saith Christ dyed that he shoulde be Lorde ouer the liuing and ouer the deade But therefore he named onely the soules of the Martyrs because they as the chiefe reigne being deade which vnto death striued for the truthe But by a part we vnderstand the whole euen the rest that are deade pertaining to the Church which is the kingdom of Christ. Whether that iudgement may stande with Purgatorie My first argument he maketh of the true falling to the North or South and so resting which in
would haue nothing done in the celebration of the lords supper namely in ministring of the cup but that Christ himselfe did lib. 2. Ep. 3. Bristow answereth the he writeth against the Aquarians which offered water only wher as Christ offered wine which was clean against Christs doing And what is your sacriledge in robbing of the church of Christ of the whole cup is it not cleane contrary both to his doing his coÌ„maundemeÌ„t drinke ye al of this and such doing as he did for a tradition vnto vs when the Apostle rehersing that tradition reherseth drinking of the Lords cup by the lay as well as eating of the bread As for mingling wine with water which first was but a custome of sobriety after grew into a ceremonie if Cyprian should vrge of necessitie he might be answered by his owne rule Likewise where Chrysostom saith it was decreed by the Apostles that in the celebration of the holy misteries a remembrance should be made of them that are departed I said we wil be bold to charge him with his owne sayings first Hom de Adam Heâ—a satis sufficere c. wee thinke it sufficeth ynough whatsoeuer the writings of the Apostles haue taught vs according to the foresaid rule insomuch that we count it not all catholike whatsoeuer shall appeare contrary to the rules appointed By this Bristow seeth that I am a great reader of the doctors For whosoeuer made this homily saith he he took those words out of the instructions which followeth the Epistle of Pope Celestinus in the first tome of councels where the wordes are not the writings of the Apostles but the writings of the see apostolike which are thought sufficient Whatsoeuer my reading be for the maker of the Homily I cannot depose but I trust he will not deny but it hath in al printed books gone vnder the name of Chrysostom and it containeth nothing vnworthy the iudgement of Chrysostom It is therefore more like that Celestinus or whosoeuer gathered that instruction borrowed those words out of this homily and from the writings of the Apostles peruerted them to the writings of the see apostolike many such borrowing peruersions are commonly found in those pontifical Epistles For admit that not Chrysostom but some later man made that Homily which borrowed such words out of that Epistle or instruction Why did he alter them if hee thought the writings of the apostolike see sufficient to approue all catholike doctrine except perhaps his copie had also apostolica scripta that copie which Peter Crab followed in gathering the councels is corrupted Certaine it is the homily is auncient and made in the time when the Pelagian heresie begun to spring which was in the later time of Chrysostom therfore I haue vsed no fraude or misdemeanour in citing this saying for Chrysostoms wherto Bristow maketh no answere but denyeth the authority Likewise wher I cite out of Chrysost. in Ge. Ho. 58. Thou seest into how great absurdity they fall which will not follow the Canon or rule of the holy scripture but permit al to their owne cogitations Bristow answereth nothing but that Chrysost. answereth heretikes which said our Lord took not ture flesh as though his seÌ„teÌ„ce is not general against al heretiks which go besid the scripture Thirdly I saide if we be further vrged we wil allege that he writeth in Euang. Iac. Hom. 58. He that vseth not the holy scripture but clymeth another way that is a by way not allowed is a theese To this Bristow replyeth that I will call Chrysostom a theefe by his owne saying for vsing tradition yea verely if he be obstinate and why not as well as S. Paul or an Angel accursed if they bring an other Gospel Secondly he saith as though he vseth not scripture which vseth tradition or that scripture doth not warrant tradition as 2. Thessa. 2. I aunswere such tradition as is warraÌ„ted by scripture we refuse not but if al your traditions were warraÌ„ted by scripture wher should be your vnwritten verities Thirdly saith Bristow the thing that he speaketh of is that Antichrist Pseudochrists cannot shewe any commission out of scripture I answere that proueth the Pope to be Antichrist who neither for his authoritie nor for his doctrine can shewe any commission out of the scripture Fourthly I saide we may bee as bolde with Chrysostome as he saide he would be with Paul himselfe in 2. ad Tim. Hom. 2. I will say somwhat more wee must not be ruled by Paul himselfe if he speake any thing that is his owne and any thing that is humaine but wee must obey the Apostle when he caryeth Christ speaking in him Bristow asketh whether he spake onely by scripture No verily but by reuelation he spake to S. Paul by audâ—ble and humaine voyce hee spake to the rest of the Apostles and whatsoeuer hee spake any way pertaining to our instruction is committed to writing and therefore I beleeue not Chrysostom alledging a tradition of the Apostles which is not founde in their writings Another place of Chrysostom I cite in Luke Chap. 16 saying that ignorance of the scriptures hath bredde heresies Therefore hee woulde haue heresies kept away by knowledge of the scriptures We would the same saith Bristowe but what maketh this for onely scripture to be of authoritie yes forsooth If all heresies come through ignorance of the scriptures that which commeth not through ignorance of the scriptures is no heresie And that opinion which is not contained in the scriptures commeth not of ignorance of the scriptures therefore he that knoweth the scriptures knoweth all truth Vnto Leo the great alledging custome and tradition I oppose his owne saying for onely Scripture to be sufficient Ep. 10. They fall into this follie which when they be hindred by some obscuritie to know the truth haue not recourse to the wordes of the Prophets nor to the writinges of the Apostles nor to the authorities of the Gospell but to themselues He doth not say saith Bristowe that all truethes are expressed in the Scripture For he blameth the heretike for not hauing recourse to our common Creede as though there were any thing in our common Creede which is not expressed in the Scripture And if onely Scripture were not sufficient for men to know the truth in any obscuritie howe could they be blamed for not hauing recourse vnto them for that which they cannot find in them The words of the councel of Constantinople the 6. Act. 18. of Bristows true translation are these If all men had simply and without calliditie from the beginning receiued the Gospels preaching and bene content with the Apostles institutions the matters verily had beene well a fine and neither the authors of heresies nor the fautors of the Priestes had bene put to the paynes of conflictes but because the diuell not resting rayseth vp his squires therefore Christe also in time conuenient hath raised vp his warriours against them to wit the general
the Church in the wildernes as though we were forbidden to seeâ—e her or else to acknowledge her to be where somtime she shold be In the 4 demand of rising after he would maintaine 2 arguments the first is this Our first auctors can not be named Ergo they were none but the Apostles This argument hath no consequens and yet the antecedent iâ— false For of many of your errors we name the auctors and of praier for the dead Montanus the heretike vntill you can name vs a Catholique that helde it which was more auncient then he and although you would cleare your selues of theft because you haue not stollen that article but receiued it yet seeing it came first from a theefe your possession can not be iust and therefore ye must restore it to the heathen from whence Montanus stoale it Where I brought example of the heretikes called Acephali and diuerse other Pur. 388. to proue that the first auctor of euery heresie can not be named Bristow saith that he findeth his name to haue ben Seuerus that they were but a peece of Eutyches as the Puritanes are of Caluin But when writers dout the common voice gaue them their name because their bead was not knowen the coniâ—cture of a name will not serue the turne If they had added nothing to Eutyches they should haue bene called Eutychians as for the cauill of Caluine and the Puritanes deserueth none aunswere More like are the friers obseruants and general Franciscanes to those headlesse heretikes the Eutychians But Bristowe being driuen from the auctor falleth to the beginning of an heresie which being shewed to haue bene later then Christ and his Apostles is indeede an vndoubted argument to reproue an heresie And the begining saith he is shewed by this that the primitiue name of ChristiaÌ„s would not serue them but they must haue new names to be called by By this demonstratine Logike none shill so â—ptly be proued heretikes as Monkes Friers Nunnes c who disdaining the primitiue name of Christians haue chosen to themselues newe names as Benedictines Franciscanes Iesuites c. Whereas the olde heretikes did not willingly chuse the names that they were called by but by like names reproched the true Catholikes which argueth that the new name except it be chosen by them â—elues is no good argument to conuince heretikes Bris. asketh if the Papists do acknowlege any founders of their faith but the Apostles of Christ yea verily the Pope the popish councel which haue giuen you new articles of faith that the Apostles neuer taught but yâ— contrary as transubstantiation coÌ„munion vnder one kind c. That Teâ—tul other latter writers do father praier for the dead vpon traditioÌ„ of the Apostles it is no warrant for vs seeing the doctrine therof is not found in all the holy canonicall scriptures but is contrary to the same Montanus is found to be the first that since Christ taught praier for the dead That transubstaÌ„tiation was lately decreed he answereth it was the name not the thing as Homousion was alwaies beleued euen before the Nicen Councell which first receiued that name A fit coÌ„parison but how can Brist say that traÌ„substaÌ„tiation was alwais beleued when the coÌ„mon opinioÌ„ almost of al the scholemen is that before the determination of the Laterane councel it was no heresie to hold impuratioÌ„ or adnihilation of the Elements and he himself confessed in the last Chapter that perfect transubstantiation was not decreed before the last Tridentine session The second argument is this your first auctors can be named after the beginning of the Churches rising with their newe opinions Ergo their opnions were heresies c. To this argument I answer denying the antecedent for we hold no new opinion but the foundation of the Prophetes and Apostles Iesus Christ beeing the head corner stone Where I take exceptions to Allens rule Pur. 413 Bristow expoundeth his meaning to be of such an opinion as is contrary to the truth first preached by the Apostles and vpon his exposition not necessary vpon Allens wordes chargeth me with nugation or triseling in adding mine exception which is the same with his exposition I pray the reader vouchsafe to peruse the place and see if there be any droppe of shamefast bloud left in this blundering papist which blusheth not to scoffe at me for triselings when he doth nothing but cauil and trifle himself and that without al wit or reason truth or likelihoode In the 5. demand of contradiction of heresies in their first arising where I had shewed how some fewe plausible errors of praier for the dead to the dead Ar. 39 by litle and litle preuailed without any great contradiction mentioned in Histories Bristowe saith It is a fonde parte to tell why and how a thing was done which was neuer done For the Scripture Es. 62. and August Ep. 119. Cap. 19. affirme that there ne should be ne was any such silence in the true pastors c. I answere both the Scripture and the Doctor speake of silence which may bring present ouerthrowe of the Citie or damnation of the Citizens Otherwise the true pastors in Saint Augustines time not only in silence passed but by speache and writing allowed the error of communicating of infants and the necessity thereof as I haue shewed before And seeing prayer for the deade and to the deade by the holy Scriptures are conuinced to be errors it can be no iustifying of them to say no man preached against them at their first rising And seeing the Histories of the auncient time are very fewe and short it is more boldlie affirmed then soundly proued that no man preached against them Epiphanius doth not tell who preached against euery heresie at the first arising thereof And euen some of Origens heresies of which Bristowe taketh example slept almost 200. yeares in his bookes before they were openly contradicted in the daies of Hieronyme Ruffine and Augustine Touching that I alledge of the mystery of iniquity working in the Apostles time 2. Thess. 2. Bristowe chargeth me to say that the Church of Christ wrought this mystery of iniquity wherein he doth me open iniury for I knowe it was Satan which wrought it but yet in the Church where Antichrist should sitte and not without it He asketh whether my text say There was no preaching against it I answere my text saith it was a mystery not reuealed and therefore could not at the first be openly preached against But Antichrist being openly shewed was preached against by the two witnesses Apoc. 11. although he were not espied in the first mystery of iniquity yea when he was yet in fashioning he was preached against by Irenaeus Pollycrates and others Ar. 36. and in this book Cap. 9. The case of Cyprian and the Affricanes being true pastors and yet contradicting the truth and other true pastors denying that such as were baptised by heretikes were to be rebaptised I haue clearely
supper Bertrame whome Sander affirmeth to be but suspected in his booke De corpore sanguine Domini which is extant for euery man to reade plainly determineth against the Popish reall presence and transubstantiation And whereas Sander offereth a large scope as he saith that we should name one bishop in the whole earth who before the time of Berengarius reprooued the teachers of the reall presence as heretikes I can name none so conueniently as Aelfricke sometime Archbishop of Canterburie with al the Saxon bishops in his time who set foorth an Homily to be read on Easter day vnto the people and allowed certeine Epistles of the saide Aelfricke in which is conteined a plaine and manifest denyall of that bodily presence for which wee striue and an approbation of the onely spirituall manner of presence which wee teache If Sander will cauill that although they so taught they reproued not the teachers of the reall presence as heretikes I referre it to the iudgement of all indifferent men how they would haue accused any man that obstinately should haue maintained a doctrine contrarie to their common beliefe and consent Howe the fathers of the primitiue Church beleeued concerning the blessed Sacrament namely S. August whom Sander half suspecteth and yet saith he is not against them because his communion is not forsaken it hath ben plentifully and often shewed is not here to be repeted But Hilarie saith it is the profession of our Lorde the faith of the Church that the Sacrament is truely the flesh and bloud of Christ therefore there is no place left of doubting Certeinly we doubt not but to the worthy receiuer the Sacrament is the same which Christ affirmeth it to be after a spirituall manner but wee are out of doubt that our Sauiour Christ reteining the nature of his bodie would not make the same insensible impalpable incircumscriptible c. It is not therefore the presence nor the reall presence rightly vnderstood but the bodily presence which we denye and no man affirmed for sixe hundred yeres after Christ except perhaps Marcus the heretike that changed the colour of the wine by inchantment that it might bee thought that Christe had dropped his bloud into his chalice as Irenaeus testifieth lib. 1. Cap. 9. Likewise we aunswere to Epiphanius we belieue the wordes of Christ to be true which by grace hath giuen vs bread and wine to bee his bodie and bloud spiritually euen as the water of baptisme to be regeneration which similitude Epiphanius vseth euen as he doth this of the supper to shewe that wee are truely made according to the image of God not by nature but by grace Epiph. Anch. But Sander hath a pleasant similitude to shewe that the Papistes are not gone from the Apostles and auncient fathers because a man liuing in these dayes should be vniustly charged with treason for disobeying of William the Conquerour or being the sonne of him that disobeyed William the Conquerour when he answereth that he liued not vnder that king and al his ancestours in their dayes were obedient to such kings vnder whome they liued A worshipfull similitude But if William the Conquerour made a lawe that whosoeuer committeth these things or these things shal be deemed a traitour and it is prooued that thou hast committed some of them what will the former answere auaile thee it is the doctrine and not the persons of the Apostles and auncient fathers from which you are accused to haue departed But which of the successours of the Apostles saith Sander sent Berengarius to preach that doctrine whereof they helde the contrary I aunswere so long as Berengarius taught that doctrine which the Apostles themselues commaunded to bee taught he needed no speciall commission from them that were departed from the Apostles doctrine to reprooue them for he was sent of God who opened his eyes to see the trueth and their errours that sitting in the chaires of the Apostles taught a doctrine contrarie to the faith of the Apostles But Sander will at once prooue that all citizens of the house of God through the world witnessed with one voice and in one worde that they beleeued the bodily presence For the olde custome was at the wordes of consecration and at the time of the receiuing the Sacrament which was saide to be the bodie and bloud of Christ to say Amen that is to affirme it was so And this Sander prooueth by manie witnesses which is needelesse for wee knowe it as well as he But this prooueth no carnall nor bodily manner of presence except Sander can proue that it was tolde them this to bee the body and bloud of Christ without any figure really corporally present vnder the onely shapes of bread and wine as they teache nowe Yes saith Sander a figuratiue speach soundeth otherwise then we must thinke whereto Amen must not be answered What shall wee then answere to these wordes of Christ This cuppe is the newe testament in my bloud are not these the wordes of consecration also But what was meant by Amen and what the Sacrament is S. Augustine teacheth serm ad infantes Si ergo vos estis corpus Christi membra mysterium vestrum in mens a positum est Mysterium Domini accipitis ad quod estis Amen respondâ—tis respondendo subscribitis Audis ergo corpus Christi respondes Amen Esto membrum corporis Christi vt verum sit Amen tuuâ— c. Therefore if you be the bodie receiue the Lordes mysteries whereunto you are You answere Amen and by so aunswering you subscribe Be thou a member of the bodie of Christ that thy Amen may be true These wordes declare that not the reall presence was aduouched by the worde Amen but the spirituall participation of the mysticall body of Christ by the faithfull But Leo Ser. 6. de Ieiu 7. mensis saith Sic sacrae c you ought so to communicate of the holy table that ye dout nothing at all of the trueth of the body and bloode of Christ for that thing is taken in the mouth which is beleeued in faith And Amen is in vaine answered of them who dispute against that which is receiued In these sayings Sander vrgeth that it is receaued with the mouth as though Leo did meane that whatsoeuer was beleeued in faith was receaued in the mouth yet the worde is are sumitur it is receaued by the mouth which is not all one with in the mouth For the bodie of Christ may be receaued by the mouth as by an instrument that receaueth the visible sacrament thereof and yet the body is not receaued into the mouth But Leo speaketh manifestly against the Manichees which denied that Christ had a true bodie exhorting Christians not to doubte thereof for except they beleeued faithfully that Christ had a true bodie they coulde not with their mouth receaue a sacrament of that body which they beleeued not to bee nor truely answere Amen when they disputed against the