c. The inuenting of Idols and Images was the beginning of VVis 14. 2 Cor. 6. 16. 1 Ioh. 5. 21. Apoca. 9. 20. whoredome and the finding of them is the corruption of life What agreement hath the Temple of God with Idols or Images Babes keepe your selues from Images The remnant of the men which were not killed by these plagues repented not of the workes of their handes that they should not worship deuills and Idols of gold and of siluer of brasse and of stone and of wood which neither can see neither heare nor goe Also they repented not of their murther and of their sorcerie neither of their fornication nor of their theft I wil for shortnes sake omit many other places of Scripture wherein Images in the worship of God are condemned and the vanitie of them liuely painted forth Now as touching the state of the Church after Christ and his Apostles it is most certaine that the Christians in Lib. 3. cap. 23. the primitiue Church neither had nor worshipped Images Eusebius writeth that Plinius secundus a Pagane writing to Traiane the Emperour a persecutor of Christians did certifie him that hee found no wickednes in the Christians but that they would not worshippe Images Origne writeth that Celsus that railer and Blasphemour of Christianity did obiect this as a fault against the Con. Celse lib. 4. Apolog. cap. 12. Christians that they had no Images Tertullian writeth thus If we worship not vaine pictures and Images that are like dead men which Kites Mise and Spiders know what they be doth not the forsaking of this knowne errour deserue rather praise then punishment Lactantius saith that God is greater then man therefore he is aboue and not below neither Lib 2. de Orig. 9. error cap 19. is he to be sought below vpon the earth but in the highestrehioÌ„ of heauen wherefore ther is no doubt but that there is no religion wheresoeuer there is an Image Clemens writeth Lib. 5. recog cap 6. thus That Serpent the Deuill vseth by others to vtter such words we to the honor of God do worship visible Images the which is most certainely false for if you would truly worship the Image of God by doing well vnto man you should in him worship the true Image of God for in euery man is the true Image of God But yet not in all the true similitude but where there is a good soule and a pure minde If therefore you would honor the Image of God wee doe shew you what is good that you do good and giue honor and reuerence vnto man who is made after the Image of God giuing meate vnto the hungry and drinke vnto the thirsty apparell vnto the naked seruice vnto the sicke hospitality vnto strangers and things necessarie vnto him that is in prison And this is that which shal be accepted as truely done vnto God And these things doe so farre forth tende vnto Gods Image and the honor thereof that he that doth them not is thought to offer iniury vnto the Image of God Therefore what honour of God is this to gâ—d after Images of stone and of woode and to worshippe as God vaine and liuelesse Images and to despise man in whom is truly the Image of God Hitherto Clement Epiphanius comming into a church and there finding a Com. 3. opem Hicronimi vaile hanging and hauing on it an Image as it were of Christ or some Saint did teare it in peeces willed them to wrap some dead body in it and not to hange such in the churches contrary to the authority of the scriptures This Epistle wherein this is contained hath the authority not onely of Epiphanius which did write it but also of Saint Hierome who did translate and alledge it against Iohn the Bishop of Ierusalem Saint Augustine commendeth that Lib. â— de ciuit dei cap. 9 learned Romaine Varro for that hee affirmed that they which ordained Images for the people both tooke away feare and brought in error And againe hee writeth of the Ibim cap. 31 same Varro in this sort Wherefore seeing that Varro did say that they did know what was God who did beleeue that hee is a soule or spirit gouerning the world and did thinke that religion might more chastly bee obserued without Images who did not see how neare hee came to truth Heare Saint Augustine affirmeth that Varro came neare vnto the truth in thinking that religion might more chastly and purely be obserued without Images then with them The same Saint Augustine writeth thus Vere mendatia c. Our fathers haue indeed worshipped lies euen Images in which is no profit Saint Ambrose sayth The De fug â—culi cap. 5. cap. 36. Church knoweth not idle formes and vaine figures Images The counsel Elibertimum decreed that Images ought not to be in the Church and that which is worshipped or adored 〈◊〉 lib. 1. a coas a. Euangel cap. 10. should not be painted â—poâ— walls I will conclude this matter o Images with an other saying of S. Augustine Sic omnine errare meruerunt quia ChristuÌ„ et Apostolos eius non in sanctis condicibus sed in pictis parietibus quaesiueruÌ„t i. They haue altogither deserued to bee deceiued because they haue sought Christ and his Apostles not in the holy bookes of the scriptures but in painted walls And thus much at this time for Images expecting that this Catholike gentlewoman or some of her friends will proue by the testimony of the holy scriptures and the testimony of all writers in all ages since Christ and his Apostles not onely the vse of them as here they say but also the horrible abuse of them such as was in Popery in running a pilgrimage to them in kneeling creeping to them in burning candles and tapers before them in offering incense and all kinde of other oblations vnto them in making them to nodde with their heads and their eyes to gogle to deceiue the simple c. This shal be as easie for them to doe as to moue mountaines As touching the crosse and pilgrimage I will for shortnesse sake write nothing requiring them by the foresayd testimonies for to proue them Now it followeth in the sayd scroole or paper I Would know whether it bee not true that Aerius was condemned an Heretike aboue these thousand yeares for denying praier for the dead and Vigilantius for denying the praiers to Saints and the Nouatianes for denying the power of the Church to forgiue sinnes and Eustathius for denying Pilgrimage to holie places and Simon Magus for denying free will and Iouiniane for affirming the marriage of Priestes all the which opinions and many moe that are now preached for Gods word haue beene these thousand yeares condemned for heresies as I am told out of bookes of Saint Ireneus Saint Ambrose Saint Augustine Saint Epiphanius Saint Hierome and other holy fathers of the primitiue Church Answere AS touching these here charged with
veritâ—e that is both bee subiect to semblable incertaintie These errors I say they know not and consequentlie cannot discerne a true translation from a false and therefore must needes relie their faith vpon the sillie ministers faithlesse fidelitie which conuinceth they haue no faith at all Answere IDeny the Minor or second proposition of this Syllogisme and say that wee relie not our faith vpon the Ministers credit and sidelitie but vpon the worde of GOD translated the which wee know to bee true and holie not so much for that it is by publike authoritie and generall assent of men allowed as for that it containeth most holie doctrine agreeable to true faith and Godlie life whereby any that readeth or heareth it may behold the Maiestie of Gods spirit appearing in it As for example I beleeue these sayings to be true That Iesus Christ came into this world to saue sinners that hee is the Lambe 1. Tim. 1. Iob. 1. Tit. 2. 11. of GOD which taketh away the sinnes of the world that the grace of GOD which offereth saluation to all men hath appeared and treacheth vs that wee denie vngodlinesse and worldlie lust and liue soberlie righteously and Godlie in this present world c. not for that this or that man hath translated them but because the spirit of God doth beare witnesse vnto my heart that most holie pure and diuine doctrine is contained in them And therefore to say that those which vnderstand not the Hebrew and Greeke tongues because they vse the word of God translated to them into other languages do rely their faith vpon the Ministers credit and fidelitie and haue no faith is most foolish and absurd And let the Christian reader marke and confider how this sottish reason tendeth to the discrediting not onely of vs but also of the most part of all Godly and faithfull Christians in all ages yea and to the most of the Godly Doctors Fathers of the Church who were almost al ignorant of the Hebrew tongue and some of the Greeke also The holy scriptures were translated into many tongues in the which the people of God did reade and heare them As Theodoretus writeth Hebraici vero libri non modò in Graecum idioma conuersi sunt sed in Romanam quoque Theodor. de cu. vatione Graecarum affectionum lib 5. linguam Aegyptiacam Persicam Indicam Armenicamque Scythicam adeoque Sauromaticam semelque vt dicam in linguas omnes quibus ad hanc diem nationes vtantur that is The Hebrew bookes bee translated not onely into the Greeke tongue but also into the Romaine Egyptian Persian Indian Armenian and Scythian and also the Sclauonian tongues to say at a word into all languages which the nations vse vnto this day Did the ancient faithfull Christians which read and heard the holy scriptures in these sundrie languages rely their faith vpon men that did translate them or vpon the diuine doctrine and pretious promises of God contained in them And let this cauiller shew sufficient reason why were are not either to be acquited with them or they condemned with vs. They could no more iudge of the truth of the translations then our people can yet they did to their great comfort and Godly instruction and edification reade and heare the holy scriptures grounding their faith not vpon the translators who might bee and sometimes were euill men but vpon the sound holy and heauenly doctrien therein contained Saint Hierome exhorted ladies and gentlewomen Hieron ad Gaudentium de pacatulae Inâ—â—tulae educat ad letam de institut filiae not onely to reade the scriptures themselues but also to bring vp their young daughters when they were but seuen yeares old in that holy exercise They were not able to iudge of the translations otherwaies then to discerne and perceiue that the doctrine by them deliuered was pure and holy agreeable to true faith and Godly life And euen so they that bee Godly in these daies although they hauing not the knowledge of the Hebrew and Greeke tongues cannot iudge so exactly of translations and of the truth of them as those that vnderstand them can yet they may discerne whether the translations deliuer sound and holy doctrine consonant to true faith good manners and the generall heads and principles of Christianitie or not I neede not heere aske vpon what or whome your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catholikes doe rely their faith when they reade either the old vulgar Latine translation of the Remish English seeing they can no more nor better iudge of these translations whether they bee true or false then wee I do not I say aske wheron they rely their faith for it seemeth that they build not their faith so much vpon Extrauagant Ioh. 22. cum inter in glossa dist 96. satis euidenter the written word of God in the scriptures as vpon vnwritten traditions of men customes of fathers decrees of councels and especially vpon the will and pleasure of their great GOD as his owne friends call him the Pope of Rome Whose will is the rule of their faith and life If he giue a dispensation for a man to mary his owne sister as Antoninus Sum. part 3. titu 1. cap. 11. 55. quod papa summa Angelica in Papa fol. â—32 Pope Martin the fift did it is lawfull if he giue a dispensation for one to marry his sisters daughter which is as vnlawfull as the other as a late Pope gaue to the late King Philip of Spaine it is lawfull But yet if any of these counted Catholikes will pretend to build their faith vpon the Scriptures and being ignorant of the Hebrew and Greeke tongues readeth either the vulgar Latine or English Remish translation of the new Testament I would aske how he doth know whether these translations bee true or false or whether hee will say that his faith dependeth vpon the credit and fidelitie of the translator or no But I know Counc TrideÌ„t Sessi decretum 2. what they will answere that the Latine vulgar translation is allowed by the Church that is to say by the councell of Trident which representeth the Church which hath decreed the same to bee taken for authenticall in readings disputations sermons or expositions and that no man bee bold or presume vpon any pretence to reiect or refuse it Wherevnto first I say that as this decree doth allow the Latine so it doth not approue the English Now how shall an English Catholike that vnderstandeth not the Latine know whether the same bee truely translated out of the Latine or no or shall his faith here rely vpon the credit and fidelitie of the translator I would know what difference there is betweene such a one reading or hearing that translation and one of vs reading or hearing ours And why the faith of the one doth more depend on the credit and fidelity of the translator then the other Surely this difference there is that our translations
1. subcribe vnto and approue that which hereof both Bishoppe Iewell did write heretofore and Doctor Abbot of late in his answer to D. Bishoppes Epistle 55. 4. Page 33. and 55. 18. Page 142. c. to whose learned writings by publike authoritie published I doe for shortnes sake referre the reader Of your fifth matter I haue intreated sufficiently before and it hath bene deliuered by Doctor Fulke others with approbation of publike authoritie If any singular person hold any singular opinion dissenting from the same it ought not to praeiudice the doctrine generally receiued and approued in the Church Yea this doctrine is not disliked by your Angelicall doctor Thomas de Aquino as you may read Sum. part 3. Quest 46. The same I say of your sixth concerning Christs discending into hell in the expositioÌ„ whereof if there be some diuersity among vs there is the like in the followers and fauourers of the Church of Rome as I haue shewed before of Durandus picus Mirandula to whome may bee added the aforesaid Ibid. quest 52. Thomas Aquinas Concerning the seuenth doctrine which you obiect I doe neither know nor you by any proofe do shew any difference to be among vs. We al do accknowledge and beleeue Christ to be the Sonne of the Father and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of him-selfe as Epiphanius saith and is before declared And as Bellarmine dare not condemne Contro 2. lib. 2. ca. 19 our doctrine herein vttered by Caluin but cauilleth at the matter of his speech So his brother Gregorie de Valentia a Iesuit approueth it saying filius Lib. 1. de Trinita cap. 2. lib. 2 cap. 17. vt est persona est ex alio vt simplicissimum ens non est ex alio The sonne in respect of his person is of an other Viz the Father in respect of his most simple essence is not of an other You say that you omitte many â—o petty differences in matters of faith c. The which as you would not haue spared if you could haue found them So you might haue omitted these before mentioned for any other proofe you haue made of them besides your bare worde or any truth that is contained in them Touching the doctrine of Baptisme you would faine finde a knot in a rush a difference where none is We all beleeue that Baptisme is a seale of Gods couenant with vs in Iesus Christ a sacrament of our regeneration in himâ— and that God in due time sometimes before and sometimes after Luk. 1. 15 Act. 10. 44 worketh inwardly by his spirit in his elect and chosen that which outwardly is signified Baptisme in purging them from the guiltines of their sinnes and sanctifying them to newnes of life But neither one nor other of vs beleeue that Baptisme doth ex opere operato purge and cleanse all that bee baptized Symon Magus was outwardly Act. 8. 13. baptized and yet remayned still in the gall of bitternes and bond of iniquitie If you know any diuersitie among vs herein name the persons set downe the places and carry not matters thus in a clowd to the diffaming of the faithfull and the deceiuing of your ouer affectionate fauourers and followers of you in your follies I know no Puritanes that condemne the communion booke as irreligious or erronious although some doe thinke of it as of translations that some imperfections be in it And hath not your Iupiter Capitolinus the Pope in reforming the Missals and Primers and in leauing out and altering sundry thinges that were in them confessed imperfections yea and corruptions to haue bene in them What hath bin the iudgement of your owne Catholikes of Espen in Com. in 1. Timoth. di gres l. p 22. ex â—dan lib. 3. de interpret Scrip. cap. 3. them appeareth by these wordes of Espenseus Lindanus proponit Episcopi Lugdunensiis quaerelam de Missalibus c. Lindan propoundeth the complaint of the Bishop of Lions for the purging of Missals and Antiphonaries saying wee haue corrected the Antiphonarie by cutting away such thinges as seemed to be superfluous false and blasphemous Which Bishop saith Lindan if he did see our Missals and Antiphonaries O good GOD With what name would he paint or call them in which secret prayâ—rs be defiled with most filthy faultes But our sinnes doe not suffer any amendment by the fault of the Bishoppes which are slacke heerein Heereby you may see what was the iudgement of three of your owne Catholike Bishoppes of your missalls and other bookes of diuine seruice Sette downe if you canne the names of any of them whome you call Puritanes that haue so sharpely censured the Communion booke and haue charged it with such filthy faultes as these Popish prelates haue imputed to your Masse-bookes c. The signe of the Crosse in Baptisme is a matter in comparison of matters of faith and saluation of small moment the which though some refuse as not commanded in the word of GOD and greatly by you abused to Idolatry and sorcery yet it is in our CHVRCH retained not as appartayning to the substance of Baptisme or that the want of it doth any thing derogate from the perfection of Baptisme but as an ancient ceremony which long and vniuersally hath beene retained in the Church of GOD. Concerning confirmation I knowe none but that as they doe all with one mouth and hart condemne your making of it without any warrant of Gods word a Sacrament and your attributing more vertue to it then to Baptisme your defiling of it with superstitious ceremonies so they do in vnitie of Spirite acknowledge it to be a good and lawdable order in the Church for children after they haue beene baptised and so well instructed in the Principles of christian religion that they be able in some good measure to render an accompt of their faith to be by imposition of handes confirmed that is approued and admitted to the receauing of the holy Sacrament of Christs Supper Touching the vse of Surplesses organs c. in diuin seruice I say that men may differ in opinions of these things and agree in vnity of faith and knowledge of the sonne of God Socrates before named saith well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No religion obserueth the same rites although they embrace the same doctrine for they that bee of the same faith doe differ amongst them-selues concerning rites and ceremonies If Saint Peter after hee had receaued miraculoufly the guift and graces of the holy Ghost was not fully perswaded of the abrogation of the ceremonies of the law and the vocation of the gentils it is no maruaile if men now nothing to be compared to him be not fully perswaded of externall ceremonies and orders although they be throughly setled in the truth of the doctrine of faith Thus these seauen differences with the rest by you set downe wee haue examined and find them light vpon the ballance And although you auerre much yet
their workes for such as IESVS CHRIST is And therefore wee say that although our best workes are done in weakenesse and bee stayned with the sinne which dwelleth in vs yet as long as wee yeeld not to our corruptions but striue and pray for the mortification of them our workes doe please and glorifie GOD and bee testimonies to our consciences of our eternall election and waies to walke in vnto saluation and therefore are not to bee auoyded but dilligently in the feare of God to bee vsed But the Doctrine of this man and of the Church wherevnto hee adhaereth is that they can doe good workes so purely and perfectly void of staine and corruption that they may by them merite and deserue his eternall glory hereafter The which hee that holdeth is a proud Pharisiee and blinde hypocrite knowing effectually neither the corruption of his owne heart nor the perfect puritie and holynesse which GOD who is most pure and holy in his law requireth For whereas there is euen in them that bee regenerate both the new man and the old The spirite and the flesh Galat. 5. 17. and the flesh lusteth against the spirite and these be contrary one to the other that what thinges they would they Rom. 7. 14. doe not And seeing that they bee carnall sold vnder sinne so that they allow not what they doe For that which they would they doe not but that they hate they doe so that they doe it not but sinne that dwelleth Rom. 15. 27. 20. 22. 23. 24. in them And that although they consent to the law of GOD according to the inner man yet they see an other law in their members fighting against the law of their minde and leading them captiues to the law of sinne which is in their members so that they cry out and say O wretched men who shall deliuer vs from this body of death whether the regenerate and best men beeing in this estate wherein Saint Paul after mercy and grace receiued confesseth himselfe to haue beene can doe good workes purely and perfectly voyd of staine and corruption let any whome the God of this world hath not blinded iudge But to come to the cases which this man full wisely putteth to the first say that if hee who maketh the sinnes of those that truly turne to him though they Isai 1. were as redde as bloud as white as snow bee not able to wring out of this menstruous cloath the staines of it and to make it cleane in the bloud of his Sonne 1 Iohu 1. then is this menstruous cloath to bee abhorred And if you cannot giue almes but you must steale then is almes giuen to bee auoyded For wee must not doe Rom. 3. euill that good may come of it For they that say and doe so theire damnation is iust And if mallice so abound in your heart that you cannot see your enemy but you must fall a quarrelling with him then his company is to bee shunned And if you cannot eate flesh but you must scandalize and giue occasion of offending GOD to the beholder then you ought not to eate flesh And if you cannot releeue the poore but for vaine glory then haue you your reward and such reliefe is to bee spared Sed quorsum haec What of all this So saith he in like manner of the corruption of nature if the pâ—ison of concupisceÌ„ce so stâ—in my best actions that whatsoeuer I do or think I cannot possibly effećt them without these infections and corruptions then certainly I am bound in concsience to auoid these crimes and offences the which cannot possibly be performed without these vitious circumstances For answer here-vnto I desire the reader to obserue the manner of this mans reasoning that whereas by our doctrine euen good and faithfull men cannot doe good workes without some infection of sinne remayning in them this man intreateth of wicked men and of their workes vtterly defiled by sinne raigning ouer them For he that stealeth to giue almes and in whose heart mallice so aboundeth that he cannot see his enemie but he must quarrell with him c. is a wicked man and sinne raigneth in him And such men giuing their hearts to wickednesse as God will not heare their prayers so will hee not accept either them or any of their workes Moreouer whereas the question is whether good workes for corruptions and Psal 66. 18. infections in them are to be auoyded he concludeth that crimes and offences are to be auoyded To the which I say Amen And where 's he saith that a good thing consisteth of all Integritie but an euill worke is caused by euery defect and proueth the same by health and sickenesse and by a potfull of pottage which one ill hearbe will spotle I answer that as euill humors may be in mans body not ouermuch abounding and dominering in the same it may liue do good actions profitable to him-selfe and others So though euill humors of sinne bee in vs as long as they abound not and rule not ouer vs wee may liue vnto God and do workes acceptable to him in Iesus Christ by whose righteousnes they be perfumed and made sweete and sauory before his Maiestie And as in a potte of pottage one venemous and poysonable hearbe may spoile the whole so one great and poysonable sinne raigning in man may bring destruction and damnation to the whole man both in body and soule Yet as there may be euill hearbes in pottage which bring not death to the eaters thereof so their may bee imperfections and corruptions in mens workes and not be deadly to them that be in Iesus Christ For as there may be an Antidotum and counterpoyson against very perrillous poysons to expell them and preserue life so Iesus Christ who dwelleth in the heartes of Eâ—hes 3. his elect and chosen people by faith is a most sure and safe Antidotum and counterpoyson against not onely imperfections but also great and dangerous sinnes and offences to those that truly repent vnfainedly beleeue in him and by his spirite do indeauour to mortifie the euill afections of the flesh and more and more to grow in newnes and holynes of life As for that all Integritie wherein this man saith good thinges consist it is in this corrupt estate of ours sinne dwelling in vs rather to bee wished then attained For when wee haue done the best wee can wee must confesse our selues to bee improfitable seruants True Contr. Pelagi lib. 1. is this saying of Saint Hierom. Haec est hominis vera sapientia imperfectum se esse nosse atque vt ita loquar cunctorum in carne iustorum imperfecta perfectio est This is mans true wisdome to acknowledge himselfe to bee vnperfect and that I may so say the perfection of all that liue in flesh is imperfect And againe Haec hominibus sola perfectio Ad Ctesiphont aduers Pelagi Sâ— imperfectos se esse nouerint This is the
in Math cap. 3. can fullfill the law of GOD yea can doe superarrogant workes I should say workes of Supererogation aboue them that the law requireth Ergo the Papists bee proud Hypocrites and Phraisees The Pamphlet The most poynts wherein the Protestants dissent from the Catholikes tend to loosenes of life and carnall liberty 4. Article THis article may bee proued by a generall induction in all such matters as now the Protestants call in question First say that a man hath not free will to doe good but all goodnesse proceedeth so from grace that it lyeth not in his power neither to haue it nor resist it but of necessitie it must haue effect To what other end tendeth this senceles doctrine and fatall fancie but to make men negligent in disposing and preparing their soules to receiue Gods grace and rouse it vp and put it in execution after they haue it making man not much vnlike a sicke asse who neither can dispose nor prepare himselfe to seeke for his medicine but of necessitie must expect till his maister thrusteth it into his throate neither after hee hath drunke it can cause it cure his disease but carelesly letteth it worke as it will Secondly they defend that men be iustified by faith alone the which Solifidian position ouerthroweth flatly true repeâ—tance sorrow for sins mortification of passions al other virtues which tend to perfect reconciliation of the soule with God causing men onely to procure a certaine false fantastical apprehension of Christs death passioÌ„ the which faith although they erroniously auerre cannot be seuered from charity vertues good works yet both experience teacheth that it may for also few or none haue faith because few or none of them haue these works and the Scriptures plainely proue that all faith yea and the most noble faith which hath force to remoue Mountaines may be without charitie Thirdly they assure vs that faith once had can neuer be lost the which vain security openeth the gap to al libertine sensuâ—lity for if a man bee certain that he hath true faith if it bee impossible he should lose it if he be secured that by it alone he shal be saued why may he not wallow in al licentious pleasures in this life neuer doubt of glory in the other could euer Epicurus haue fouÌ„d a better ground to plant his Epicurisme could euer Heliogabalus haue better patronised his seÌ„suality could Bacchus or Venus euer haue forged better reasons to enlarge their dominion Fourthly they say a man cannot keep all the commaundements for what other cause I pray you but thereby to make men negligent in keeping of them to pretend an excuse of impossibilite whensoeuer they transgresse them Fiftly why deny they the Sacrament of penance but to make men careles how they liue and neuer regard the auoiding of sinnes as though they were neuer to render an account of theÌ„ to hinder that shame blushing which men conceiue in discouering their sins the which are most excellent meanes to deter them from sinning another time to shuffle vp restitution satisfaction of iniuries committed against our neighbours to draw men from remorse of conscience by burying their sins in eternal obliuion the sores whereof confession rubbeth causeth remembrance Sixtly why exclude they the true real body of Christ from the blessed Sacrament of the altar but for that they perceiue how by the presence thereof they were deterred from sinne and wickednes for they knew well that sinfull liâ—es consorted not with those sacred misteries and therefore they rather resolued to banish Christ from the Sacrament then sinnes from their soules Finally for what other cause haue they coined a new negatiue religion wholy standing vpon negation of sacraments ceremonies rites lawes customes other principal points of the catholike Church but for fasting to bring in feastâ—g for praying playing for deuotion â—issolutioÌ„ for religious fâ—are of God vain securitie for zeale and mortification a nuâ—ber of vaine verbal sermons and to conclude for a positiue working a flat deniall almost of all points of faith and religion Answere COncerning this article I will first answere these cauils which this cauiller obiecteth to the slaundering of our doctrine as tending to loosenesse of life and carnall libertie Secondly I will shew to what loosenesse and wickednesse of life the doctrine of the Church of Rome tendeth and what fruits or rather weeds of wickednes it hath brought forth euen in Popes their clergie and namely in Rome that holy Citie where that holy Father resideth and wherevpon he especially breatheth and blesseth He beginneth with free will wherein he neither setteth downe truly our doctrine nor the state of the controuersie which is a vsuall custome with his companions to peruert and alter the state of the question as Doctor Whitakers sheweth yâ— Bellarmine vseth to do I wil Epist dedica in contr 1. therefore lay downe our doctrine truly as we teach concerning this matter wee beleeue that although in worldly matters concerning this life man haue wit reason and vnderstanding to know and will for the choise of good and euill iust and vniust yet in spirituall matters pertayning to eternall life and the worship of God wee beleeue that mans reason is so darkened wil be so corrupted that he can neither truly know loue nor couet much lesse do performe those things which bee agreeable to Gods will and acceptable vnto his Maiestie vntill God in his elect and chosen people doe by his holy spirit regenerate them by lightning their blinde reason and forming their wicked wils This we proue by these places of Scripture here following The Lord saw that the wickednes Genes 6. 5. of man was so great vpon the earth al the imaginations of the thoughts of his hart were euil continually And that the Ibid. cap. 8. 21. Math. 16. 17. imagination of mans heart is euill from his youth Flesh and bloud hath not reueiled it vnto thee but my Father which is in John 1. 5. Verse 1â— Iohn 3. 3. heauen That light shined iâ— the darkenes and the darkenes comprehended it not Which are borne not of bloud nor of the will of the flesh but of God Except a man be borne againe he cannot see the kingdom of God That which is born of the flesh 13 is flesh that which is borne of the spirit is spirit A man can 27 receiue nothing except it be giuen him from heauen No man Chap. 6. 44. 65 can come to me except the Father which hath sent me draw him Therefore I said vnto you that no man can coâ—e vnto me except it be giuen vnto him of my Father without mee ye can do nothing The wisdome of the flesh iâ— death The wisedome Cap. 15. 5. Rom. 8. 6. 1. Cer. â— 14 of the flesh is enmitie against God The natural man perceiueth not the things of the spirit of God for they are foolishnes to him
the righteousnes of Christ which onely is able to hide and discharge all our vnrighteousnesse This doctrine which this disdainfull man so much disdaineth is acknowledged of the Greeke Fathers Basil saith This is perfect and sound glorying in God when a man doth not boast himselfe for his owne righteousnes Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. â—â—â— but knoweth himselfe to bee voyd of true righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And is iustified by onely faith in Christ Chrysostome saith Nobis pro cunctis sola Chrysost in Math Hom. 12. Idem de prodâ—tione Iudae fides sufficiat Onely faith is sufficient to vs for all other thinges Againe Illud vnum asseueraueâ—im quód sola fides per se salvum fecerit This I may affirme that only faith by it selfe saueth Againe Rursus illi dicebant qui sola fide nititur execrabilis est hic contrà demonstrat qui sola Idem in Galat. cap. 3 fide nititur eum benedictum esse They said hee that leaneth onely to faith is accursed but Paul on the contrarie part sheweth that hee that leaneth to faith onely is blessed Many such other places out of the Latine and Greeke Fathers I might produce but I omit them I hope hee will not say that these Fathers which deliuered this doctrine of solifidian faith as he disdainfully termeth it did ouerthrow repentance mortification and all other vertues Nay this true faith which neither falsely nor fantistically but truly and effectually apprehendeth Christs death and passion and applieth the same as a most soueraigne salue to cure all the sores of our soules is that which giueth life to repentance mortification and all other verâ—â—es For as faith without workes is dead as S. Iames saith so workes Iames 2. 26 Cyril in exposit Symbol Nâ—â—â—n tom 1. Concil pag. 543 Chry in 1 ad Timot Hom. 5. without faith are dead as Cyril and Chrysostome say And we truly auerre that this true faith in Gods merifull promises by the which Christ doth dwel in our hearts cannot be seuered from charitie vertues and good workes as hee falsely affirmeth but faintly and foolishly prooueth that it may His first reason is taken from experience because few or none of vs haue faith for that few or none of vs haue these workes How many or few of vs haue faith and good workes you are no competent iudge for to determine And therefore wee appeale from your affectionate and erronious iudgement to the true and iust iudgement of God I doubt not but before I haue ended this article to proue that we be not so void of good workes and so ful of abhominable wickednesse as your Popes and spitefull spiritualty hath beene Your second proofe you will draw out of the Scripture that all faith yea and the most noble faith which hath 1. Cor. 13. force to remoue mountaines may be without charitie I answere that Saint Paul speaketh not there of the faith of Tit. â—â—1 Math. 7. Gods elect but of that which is a gift to worke miracles which may bee in wicked reprobates such as Iudas was and so doth Oecumenius the Greeke Scholiast expound it in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen in 1. Cor. 13 He speaketh not of the common and Catholike faith of the faithfull but of a certaine gift of faith â—or there was a certaine kinde of gift which by an equiuocation was called faith So that S. Paul as hee had before compared charity with the gift of tongues and with the gift of prophesying so here he compareth it with the gift of doing miracles And as those gifts may be in the wicked seuered from charity so also may this Some writers also in the former chapter where S. Paul saith To another is giuen â— Cor. 12. 9. faith by the same spirit do expound it of the particular faith of doing miracles As Theophilactus Non fides dâ—gmatum Theophilact in 1. Cor. 12 sed miraculorum quae montes transfert He speaketh not of faith of doctrine but of miracles which mooueth mountaines And therefore S. Paul meaneth that if the whole faith which is in doers of miracles were in him separated from charitie as it may bee hee were nothing But that faith by which Christ dwelleth in the hearts of his elect neither is nor can be separated from charitie but Gâ—lath 5. 6. worketh by it And therefore S. Paul in his gratulations in the beginning of his Epistles doth alwaies ioyne them togither as being such graces of Gods spirit which be neuer separated asunder Hearing of the faith which ye haue in Ephes 1. 15. Coloss 14. 1. Thess 1 3 2. Thess 1 3 Philem. 1 5. â—ebr 12 the Lord Iesus and loue towards all the Saints To conclude this point that this doctrine doth not tend to loosenes of life we teach that they which doe not follow peace and holinesse shall neuer see God and that good workes are the waies wherein wee must walke to the kingdome of God and eternall life to the which they that doe not walke in them shall neuer come For without the holy Citie shall bee dogs and enchaunters and whoremongers and murtherers Apocal. 22. 15 idolaters and whosoeuer loueth or maketh lies And although good fruites make not the tree good yet they be necessarie effects of a good tree so euery tree that bringeth not forth good fruit shall be out downe and cast into the fire Mâ—th 3 10. The third doctrine of ours which you vntruely charge to tend to loosenes of life is That faith once had can neuer be lost the which vaine securitie you say openeth the gap to all libertine sensualitie and hereat you make great exclamations Here I will first cleere the doctrine and afterward answere your vaine cauillations and needlesse exclamations Faith is diuers waies taken in the holie Scriptures First it is taken for the doctrine of faith or the Gospell which we beleeue as By whom wee haue receâ—ued Rom. 1 5 grace and Apostleship to the obedience of faith aâ—ong al Gentiles that is that all nations might obey the Gospell Also to the Galathians This onely would I know oâ— you Receiued Galat. 3 2. ye the spirit by the workes of the law or by the hearing of fâ—â—th that is by hearing the Gospell preached So wee call the Christian faith and the Apostolicall faith In this sense faith being taken for the doctrine of the Gospell we confesse that many may know it make profession of it and historically beleeue it and yet afterwards may fall from it as Iudas and many in Asia did Secondly it is taken for 2. Tim. 1. 15. that promise which wee make in Baptisme whereby wee binde our selues to professe true religion to beleeue in God in whose name we be baptized Hereof S. Paul speaketh Refuse the yonger widowes for when they haue begun to waxe wanton against Christ they will â—arrie hauing â—amnation 1.
fearefull offences deserued eternall death yet he did not remaine in death and although God hated those sinnes yet hee neuer hated Dauid For whom God loueth he loueth to the end and the gifts and calling â—ohn 13 1. Rom. 11. 29. of God are without repentance If we loue a man and yet hate some sinne that he committeth might not God who is loue it selfe hate Dauids sinne and yet loue him and keepe some sparkes of his spirit and grace in him and so preserue as the externall life of the body so the internall life of the soule in him So that neither Dauid remained in death neither was his loue no not to Vrias altogether extinguished in him No doubt but he did loue him as his true and faithfull subiect and might loue him as the seruant of GOD yet in that temptation his owne selfe-loue and desire to couer his owne sin and shame did preuaile against his loue to Vrias and did draw him to do an act which was no fruit nor effect of loue and charitie and yet did not wholly quench loue in him The Maior of your latter Syllogisme which needeth no proofe you seeke to proue by a false assertion in barely saying according to your manner but not by any place of Scripture prouing that charitie is the life of the soule I say that faith is the life of the soule the which I proue by these two sayings of the Scripture The Prophet Habacuck saith The iust shall liue by his faith Saint Paul saith In that Hâ—bâ—c 1. 24. Rom â— 17. Gal 2. 20. I now liue in the flesh I liue by the faith in the sonne of God who hath loued me and giuen himselfe for me Let this man shew two such plaine places of Scripture to proue charitie to be the life of the soule Properly Christ is the life of our soules Saint Paul in the place before alledged saith Christ liued in me And when Christ which is our life shall appeare And our Sauiour himselfe saith I am the way the Col â— 4. Ioh. â—4 6. truth and the life For when wee were dead in sinnes hee hath quickned vs and as he hath restored life vnto vs so he doth continually nourish and preserue life in vs. But this is attributed to faith because by it Christ dwelleth in vs and wee by it be put into the possession of Christ and of all the benefites of his passion Concerning the place of Ezechiel because you doe not vrge it I will not stand vpon it We doubt not but men may and doe fall from God and iust actions vnto wicked and vngodly deeds and may haue a temporall faith and fall away from the grace of God But this we say that true faith in Gods elect which are sealed with the spirit of adoption Rom. 8. and to whose spirit Gods spirit doth beare witnesse that they are the sonnes of God is neuer wholly lost in them and the same spirit worketh by charity which in them may be cooled but neuer cleane quenched But of the losing of faith and of the coniunction thereof with charitie I haue before intreated Now to returne this argument in some sort vpon you Whereas the Papists auerre that the Popes faith cannot faile I reason thus He that loseth his charitie may lose his faith the Pope may lose his charitie Ergo the Pope may lose his faith The first proposition I haue proued alreadie and haue shewed that true faith is not separated from charitie but worketh by it And most manifest it is by Saint Iames that the faith which is without charitie Iam. 2. 26. and good works is dead So that if the Pope be without charitie then he hath but a dead faith And a dead faith is as much faith as a dead man is a man That the Pope may be without charitie I thinke they will not denie and if they doe it may be prooued by many examples a Platina in Ioan. 13. Blond epito decad 2. lib. 2 pag. 200. Supplem chronicorum in Iohan. 12. Pope Iohn the twelfth or as Platina reckoneth the thirteenth tooke two of his Cardinals and cut off the nose of the one and the hand of the other as witnesse Platina Blondus and many others b Platina in Stephan 6. Supple chron in Stephan 6. Stephanus the sixt did take the body of Formosus his predecessor out of the graue after he was dead put him out of his pontificall habite and put on him a lay mans atâ—ire cut off the two fingers of his right hand wherewith he did consecrate and threw them into Tiber. c Platina in Serg. 3. Supplement chron in Serg. 3. Pope Sergius the third tooke vp againe the body of the same Forâ—osus did cut off his head as if hee had beene aliue and threw the body into Tiber as vnworthy of buriall d Platina in Bonisac 7. Suppl Chron. Boniface the seuenth tooke Iohn a Cardinall and put out his eyes e Pâ—atina in Vrban 6. Boâ—fintus Decad 3. libr. 1. pag. 354. Supplem Chron. fol. 221. Vrban the sixt of seuen of his Cardinals which he apprehended at Nuceria took fiue of them put them in sackes and cast them into the Sea f Platina in Inno. 7. Supplementum Chronico lib. 13. fol. 226. Innocentius the seuenth caused by Lewes his nephew certaine citizens of Rome which sought the restitution of their ancient liberties and the reformation of the common-wealth decayed by his euill gouernment to be throwne out of windowes and so killed Alexander the sixt caused both the right hand and tongue of Antonius Mancinellus to be cut out because he had written an eloquent oration against his wicked and filthy life Many such other prankes of Popes might be alledged which were no more fruites of charity then was Dauids procuring of Vrias death by the sword of the Ammonites But notwithstanding these and such other tragicall tyrannicall acts these Popes faith neuer failed For they neuer had any but a false and dead faith such a faith as the Diuell hath The Pamphlet The Protestants shall neuer haue life euerlasting because they will haue no merits for which euerlasting life is giuen 7. Article VVHatsoeuer is giuen ac wages is giuen for works But the kingdome of Heauen is giuen as wages Ergo the kingdome of Heauen is giuen for workes The Maior or first proposition may be declared after this manner for example her maiestie may bestow 1000. pounds by yeare vpon some suiter either gratis of meere liberalitie and so it is called a gift donum a grace or fauour or vpon condition if hee be haue himselfe manfully in the warres of Ireland and in this case the reuenue is called merces wages Remuneratio stipendium a reward or paiment and although her mâ—â—estie did shew him a grace and fauour to promise such a reward for performing such a worke the which hee was bound vpon his allegeance otherwise to performe yet once hauing promised
the one saying and some the other so weake that some alledge the one and some the other and I haue not read any one that doth vse them both T W. in a discourse of this matter alledged the former words of the Angell and Ecchius the latter To the which I will briefly answer By the Angel is ment Iesus Christ the Angell of the couenant as Malachie calleth him and the Angell of the great councell of God So doth Aloisius Lipomanus that great Catholike Bishop of Verona both out of Cyrillus and of him-selfe expound it in these Cyrillus Alois Lipoma catena in Genes 48. words Cyrillus Iacob pueris benedicens deum paâ—rem nutrientem se Angelum liberantem nominat illum nempe Angelum qui Angelus magni consilij ab Esaia dicitur quia omnis benedictio omnis gratia non aliter quà m à deo per Iesum Christum in homines descendit ConsideraÌ„dum quòd dictio hagoel vel redimens vel qui redimit propriè reddi potest quo loquendi modo clarissimè filius dei mundi generalis redemptor denotatur Et si diâ—igenter aduerseris tacitè propheta domini sanctissimam inuocat trinitatem patrem scilicet spiritum S. sub nomine dei bis repititi vnigenitum verò dei filiuÌ„ sub nomine Angeli Angelum verò intelligit redemptorem verbum diuinum saluatorem nostrum vel auxilij aispensationis diuinae ministrum ipse inquam ille benedicat pueris istis That is Cyrill Iacob blessing thy children doth name God both the father which did nourish him and the Angell which did deliuer him to wit that Angell whom Esay calleth the Angell of great counsell because all blessing and all grace descendeth no other wayes from God vpon men but by Iesus Christ Wee must consider that the word Hagoel may bee translated either redeeming or he that redeemeth by which phrase of speech the sonn of God the generall redeemer of the worlde is most manifestly signified and if thou dilligently marke thou maist perceiue that the prophet in secret sort calleth vpon the most holy Trinitie to wit the father and the holy Ghost vnder the name of God twise repeated and the onely begotten sonne of GOD vnder the name of the Angell For by the Angell he vnderstandeth the redeemer the word of GOD our Sauiour or the minister of GODS helpe and dispensation euen he I say blesse these children Hitherto Lipomanus who with that ancient Father Cyrill truely vnderstand by this angell Iesus Christ and not any other ministring spirit or created Angell And therefore this place proueth the inuocation of Christ but not of other Angels By the other words Let my name be called vpon them c. Iacob meant nothing else but that Manasses and Ephraim Iosephs sonnes should bee counted amongst his sonnes to make vp the twelue tribes of Israel And euen so Frier Lyra doth Lyra in 48. cap Genes truely expound it in these words Inuocetur super eos nomen meum quia vocati sunt filij adoptiue Iacob facti sunt capita duarum tribuum sicut alij filij Iacob that is Let my name be called vpon them because they were called the adopt sonnes of Iacob and were made the heads of two tribes as were his other sonnes This phrase of speech is so vsed in other places of Scripture as Isa 41. In that day seuen women shall lay hold of one man saying we will eate our owe bread and we will weare our owne garments onely let thy name be called vpon vs and take away our reproch Whereby is meant that hee should bee their husband and they counted and called his wiues The like phrase is 2. Sam. 12. 28. Hierem. 7. 10. c. And therefore that this exposition of this place whereby they go about to proue inuocation of Saints is a priuat and false exposition any man may easily perceiue And this is the more euident for that some great Papists are forced to confesse that inuocation of Saints is not commended nor commaunded in all the Scriptures There is one Francis Hamilton a Scot a Papist and fugitiue prior of S. Iames at Herbipolis in Gemany who in a discourse concerning inuocation of Saints writeth thus Porro libenter hîc concedimus disertis scripturarum verbis ipsam inuocationem sanctorum non commendari Quibus enim cuius authoris cuius libri cuius instrumenti Noui an veteris commendantur Sancti commendatur oratio quam pro nobis ad deuÌ„ faciunt vt ipsos inuocemus atque vt pro nobis orent rogemus Francist Hamiltonius de Iunocat Sanct. demonstrat priore in appendice pag. 3â— 81. nullo loco commendatur Vbi consulatur locus demonstrari non potest Sed neque couâ—eniebat vt aut commendaretur aut consuleretur nascentis maxime ecclesiae exordiis ne plures sibi deos more gentium fingere aut constituere existimarentur christiani quando etiam in suspitionem Idolatriae venerunt duÌ„ sub specie panis vini verum deum colerent 83. praecepta ne est Non est praecepta c. that is Moreouer we doe heere willingly graunt that inuocation of Saints is not commended to vs by expresse words of the Scriptures For by what words of what authors of what booke of which testament the new or the old Saints are commended prayer which they make to God for vs is commended but that wee should call vpon them and that wee should intreate them to pray for vs is in no place commended No place caÌ„ be shewed where it is counselled Neither was it couenient that it should be either commended or counselled especially in the beginning of the Church arising lest christians should be thought to make vnto themselues after the maner of the gentiles moe Gods seeing they were suspected of Idolatry for worshipping the true GOD vnder the forme of bread and wine 83. Is it commaunded It is not commaunded Hitherto the words of this Papist Hamilton by which it appeareth that inuocation of Saints is not commaunded nor councelled in the Scriptures and therefore they doe wrest them and bring a priuate and faulse exposition to them which seeke to proue it by them You quoate also in the margent Apoc. 1. 4. whereat a man might well wonder that you would quote a place so impertinent for this purpose but that it is euer vsuall amongst you and your fellowes in such sort to abuse the word of God The words of Saint Iohn be these Iohn to the seuen Churches which are in Asia Grace be with you and peace from him which is and which was and which is to come and from the seuen spirits which are before his throne and from Iesus Christ c. What meaneth this man to alledge this for inuocation of Saints will he by these seauen spirits vnderstand the Saints either he knoweth little or he cannot be ignorant that this is expounded of the holy Ghost who although he be in person one
yet by the communication of his vertue and demonstration of his diuine workes in those seauen Churches doth so perfectly shew himselfe as though there were so many spirits euery one working in his peculiar Church Ambrose set out by Doctor Tunstall Bishop of Duresme writeth vpon these words thus Hic tota trinit as demonstratur Heere the whole Trinitie is shewed and a little after Per septem autem spiritus spiritus sanctus cò quòd sit septiformis intelligitur By the seauen spirits the holy Ghost is vnderstood because hee worketh seauen manner of wayes And hard it were or rather absurd to pray for grace and peace from Saints and that before Iesus Christ But vpon this I will not stand onely the reader may consider how barren this cause is which hath no plainer proofes and driueth this man to such priuate and false exposition of Gods word Now whereas you say that by prayer you glorifie the Saints in heauen I say that by prayer we doe glorifie God Call vpon mee in Psal 50. 15. the day of trouble and I will deliuer thee and thou shalt glorifie me But that by prayer we should glorifie Saints I doe not finde in all the holy scriptures If this man can why doth hee not shew it I finde that God will not giue his glorie Isa 42. 8. Psal 115. 1 to any other and that the Saints with Dauid say Not vnto vs O Lord not vnto vs but vnto thy name giue the glorie for thy louing mercy and thy truths sake And that the Angell Apoc. 19. 10 2◠8. would not bee worshiped or glorified but said vnto Iohn worship God As touching the Saints mediation when Iesus Christ shall cease to be our mediator and to sit at the right hand of GOD to make intercession for vs then wee wil seeke to your mediation of Saints In the meane time take you heede that in attributing that to the Saints which is proper and peculiar to the sonne of GOD yea which hee hath bought with his bloud you doe not deny the Lord which hath bought vs and that you doe not horribly dishonor those Saints and make Idols of them Furthermore you say that wee deny the communion of the Church militant and the soules in purgatorie c. Wherevnto I answer that when you shal plainely pithily proue this your fained fire of purgatorie which the Greeke Church alwaies hath denied then we will yeeld vnto you and graunt our selues to bee to blame in not helping these seely soules with dirges masses c. out of the paines of this forged fire You quote in your margent for proofe thereof 1. Cor. 3. v. 15. 15. v. 29. Alas poore purgatory that hath no better proofes The words of S. Paul in the first place be these If a mans worke burne he shall lose but he shall be saued himselfe neuerthelesse yet as it were by fire Here is mention of fire and therefore it must needs be the fire of purgatory for such is the great iudgement of these worthy writers that if they read in the scriptures or Fathers this word fire it is none other but the fire of purgatorie if sacrifice it is the sacrifice of the Masse if confessiō it can be nothing but auricular confession to the Priest if tradition it is vnwritten verities or vanities But touching these places of Saint Paul because the author of this Pamphlet doth not aledge them but barely quote them I will but briefely touch thē To the first I say that Saint Paul there speaketh not of all men but only of teachers and preachers which be builders of Gods house and Church which euen Bellarmine confesseth Tom 1. contr 6 de purgat lib. 1 cap. 4. Secondly he speaketh not of all their workes but only of their doctrine whereby they build the Church of God Thirdly hee speaketh not of the purging of workes or persons but of the probation of doctrines Fourthly the works are said to bee prooued and not the persons Lastly if this place should be vnderstood of purgatory then euery man should bee throwne into it for it is said the fire shall try euery mans worke of what sort it is but this is contrarie to the doctrine of the Papists who will not haue all men come into purgatorie These things plainely shew that this place cannot bee vnderstood of purgatorie Saint Augustine in many places doth vnderstand it of the afflictions and troubles sustained in this life and not of the paines of Purgatorie after this life Enchir. ad Laurentium cap. 68. de ciuit Dei lib. 21. cap. 26. de fide operibus cap. 16. in Psal 80. But S. Paul speaketh of triall of doctrine shewing that as the fire trieth mettals so the light of Gods truth trieth doctrines and as gold and siluer abide in the fire and hay and stubble be consumed so true sound and holie doctrines abide the light and trial of Gods word when either vntrue doctrines or vaine speculations perish and be comsumed So doth Saint Ambrose expound it Mala doctrina Ambros in 1. Cor. 3. in igne omnibus apparebit nunc enim quosdam fallit Euill doctrine shall appeare vnto all in the fire for now it deceiueth some Againe Mala enim adultera doctrina idcirco in ligno foeno stipula significata est vt ostenderetur ignis esse esca Euill and counterfeit doctrine is therefore signified by wood hay and stubble that it might be shewed Idem in Psal 118. in haec verba ignitum eloquiū tuum that it is but meate to bee consumed of fire And againe Ignis ergo hic Christi sermo est bonus ignis c. This fire is the word of Christ and it is a good fire which warmeth but burneth not but onely sinnes By this fire that gold of the Apostle laid vpon the good foundation is tried By this fire that siluer of manners or workes is proued By this fire those pretious stones are lightned but the hay stubble is consumed Therefore this fire clenseth the soule and consumeth error Hitherto Saint Ambrose whereby wee may see that neither Saint Augustine nor Saint Ambrose expound this place of Purgatory much lesse the Greeke Fathers who neuer acknowledged it Therfore to expound it of Purgatorie as the Papists do whether it bee not a priuate false exposition let the godly reader vprightly iudge The words of the other place here quoted are these Else what shall they do which are baptized for the dead if the dead rise not at all why are they then baptized for dead To picke Purgatorie pickpurse out of this place passeth my skill Here is mention made of baptisme for the dead but neither of Purgatorie nor of praier for the dead I am not ignorant that there bee sundrie expositions of this place yet I doe not remember that euer I read it expounded of Purgatorie or applied vnto it And therefore I will write no more at this present