an HERETICK and no member of hir communion For which consideration I am as tenderly affected in this article as in any other of my Creed esteeming my self obliged thereunto for two respects FIRST because the essentiall truth thereof is clearely reuealed vnto me by God both in his word written and by Apostolicall Tradition In his word written for what can be more perspicuous then this saying * Act. 2.27 Thou wilt not leaue my soule in hell c. By Apostolicall Tradition for what can be more playn then this article He descended into hell That the common Creed is an Apostolicall Tradition your chiefest writer H. †de PedeÌ„pt Zanch us doth confesse and as I conceiue * pag. 238. D. Field dissenteth not from his iudgement therein What †de Antichr pag. 48. M. Powell or his proud Peacock or some precipitate Spiritts imagine to the contrary I am not to regard But if this Creed be an Apostolicall Tradition then it is * See D. Fields rule which I haue cited before Booke 1. part 1. c. 2. §. 2. num 3. equall vnto the written word of God euen for that cause For it proceedeth from diuine inspiration and so it hath sufficient authority of it self Wherefore it was not respectiuely decreed by your †Artic. Relig 8. Bishopps that this Creed ought throughly to be receiued BECAVSE it may be prooued by most certayn warrants of holy Scripture 3. SECONDLY I am mooued by the authority of the Church For who sayth * epist 99. S. Augustine denieth that Christ descended into hell vnlesse he be an INFIDELL And for the sense of this article †Tract 78. in Ioh. he hath this cleare resolution Who is he that was not left in hell Christ Iesus but in his SOVLE onely Who is he that lay in the graue Christ Iesus but in his FLESH onely For the NATVRALL vnion of his body and soule was dissolued but not the HYPOSTATICALL vnion of either with his Person 4. This truth being so potent and perspicuous I aske you now what reason haue you for any part of your faith if you haue not assurance in this And if you fall from this See Luthers saying before pag. 40. what certainty haue you in any other poynt Therefore it importeth your Church to shew a due conformity in this article of the Creed Finally you may remember that S. Athanasius in his Creed which your †Artic. Relig 8. Church pretendeth to admitt throughly c. hauing premised this denunciatioÌ„ Whosoeuer keepeth not the Catholick faith entire and inuiolate without doubt he shall perish euerlastingly doth afterward subnect this article of Christ his descent into hell as parcell of that CATHOLICK faith §. 2. D. Mortons pretense of his Churches vnity in this poynt is clearely refuted 1. NOw see your Doctours syncerity who may call God to reuendge it vpon his soule if he deceyue any man with his knowledge First he citeth the opinion of * l. 4. de Christo cap. 15. Bellarmine in theis wordes Opinio Catholica haec est CHRISTVM VERE SECVNDVM ESSENTIAM FVISSE IN INFERNO As much as to say Christ in his soule substaÌ„tially did descend into hell Then he addeth Hanc vestram sententiam NOS quoque iuxià cum Augustana confessione libentissimè profitemur non tamen quatenus vestram sed quatenus veram WE also together with the Augustane confession do most willingly professe this opinion c. 2. It is well that he left out the Scottish French Belgian and Heluetian confessions for he knoweth that the true Caluinists are hereticks in this behalf And this is an incuitable conclusion because they do obstinately and wilfully reiect the true and Catholick opinion and so defending an opinion CONTRARY vnto CATHOLICK verity they can not be exempted from the crime of heresy which casteth them into a damnable estate But I beseech you do YOV that is to say your Church of England most willingly professe this Catholick opinion Alas that your Apologist hath so iustly called God to reuendge this falsehood vpon his soule let him intreate our Lord to pardon that prouocation of his iudgement and in the meane time I will demonstrate his falsehood by foure euidences FIRST if YOV be of this opinion as he pretendeth why are your Bibles infected with this absurd Translation Act. 2.27 some say life or person some body or carrasse Thou wilt not leaue my soule in graue Is this to submitt your sense vnto the Scripture or is it not rather to draw it vnto your preiudicate opinion This is to measure the yard by the cloth and thus while you should be faithfull Translatours you become corrupt Interpreters of the Scripture SECONDLY why was your Church so distracted in this matter vpon the Sermon and Treatise of D. Bilson How came it to passe that D. Rainolds his Caluinian resolution in this matter was confuted by M Perks and why did M. VVillet the Synopticall Theologue as he is phrased by †in his epist prefixed before the booke of ConfereÌ„ce at Hampton Court D. Barlow oppose himself against M. Perks his answere Why do your Ministers publiquely in Sermons and in print impugne this true and Catholick opinion THIRDLY Why is no Minister punished for his repugnancy vnto this truth which is of greater consequence then crosse cap surplice or any ceremonious thing or whatsoeuer institution of your Church for which many haue suffered depriuation of their liuings FOVRTHLY the testimony of M. Rogers whose booke hath a speciall approbation as you may see * pag. 160. before will conuince D. Morton of notorious falsehood For though his purpose was to deliuer the †that is the title of all his pages Catholick doctrine of YOVR Church yet when * pag. 16. he commeth vnto this article he sayth that in the interpretation of it there is not that consent which were to be wished some holding one opinion thereof and some an other Wherefore yealding no certayn doctrine but leauing men vnto their choyce he addeth TILL we know the natiue and vndoubted * Faith coÌ„sisteth not in the words but in the sense sense of this article c. 3. If this be not a sensible conuiction of M. Doctours singular vntruth I must confesse that I haue done him iniury and will be ready to make any satisfaction that he can reasonably demand Meane while he must giue me leaue to detect an other of his excellent sleights and then I will referr him vnto his best thoughts As it was a notable vanity in him to affirme that YOV do willingly embrace the Catholick opinion in this article so that is a delicate collusion which ensueth within the compasse of three lines viz. à VOBIS c. WE in England differ from YOV Papists concerning the place vnto which Christ descended For WE say that he descended vnto the hell of the damned but YOV say that he descended onely ad limbum Patrum the region of the Fathers 4. The authour cited by him is * Theomach l. 7. c. 1. Feuardentius whose opinion he imputeth here as generally vnto the Papists as he applied the other vnto your English Church But forasmuch as M. Doctour doth continually deale with BELLARMINE and in the words immediately precedent alleadged him particularly also in this matter as you †num 1. see why did he now pretermitt him and select an other I will shew you the reason for Bellarmine himself in the very next chapter is of a contrary opinion vnto that which M. Doctour deriueth generally vpon the Papists What piety then or humanity was in this preposterous deuise 5. Know you therefore FIRST that the opinion which he here imputeth vnto VS without exception is as falsely attributed vnto all Catholicks as the other vnto YOVR English Church SECONDLY that your difference is in the substantiall sense and meaning of this article but our difference is a scholasticall disceptation in a matter of greater or lesser probability which being a doubt not resolued by the Church may be indifferently accepted by hir children without breach of charity or violation of faith 6. Thus I haue giuen you a little signification of those many vntruths which I haue obserued in this Doctour If it consist not with his credit or profitt to yeald yet it concerneth you to beware of his Sirenicall incantations Your benefitt shall be my reward if not so yet this schedule may be a token of my loue and be you well assured that either by following my counsayle TRY BEFORE YOV TRVST you shall preuent an heauy doome or by neglecting it you shall increase your iudgement FINIS A TABLE OF THE GENERALL CONTENTS IN THE FIRST PART CHAP. 1. § 1. GERSONS testimony alleadged by D. Field to iustify the pretensed REFORMATION § 2. It is impossible that GERSON could wish or tolerate this REFORMATION § 3. A detection of D. Fields vntruths in citing the testimonyes of GERSON § 4. The name and authority of GROSTHEAD abused by D. Field to the same effect CHAP. 2. § 1. D. Fields vntrue suggestion concerning the vnity of Lutherans and Caluinists is refuted Their difference touching Vbiquity the Sacrament § 2. D. Fields excuse of their litigation is refelled They neither haue nor can haue any conclusion of peace CHAP. 3. § 1. D. Field deuiseth criminations against Bellarmine § 2. His inciuility toward the CARDINALL whose excellent parts are briefly noted IN THE SECOND PART CHAP. 1. § 1. D. Mortons vntruth in defence of Luther § 2. His vntruth in protection of Caluin CHAP. 2. § 1. Of the article concerning Christ his descent into hell § 2. D. Morton doth vntruly pretend the vnity of his English Church in the sense thereof The PARTICVLAR contents are many which I referr vnto the diligence of the courteous Reader THE CORRECTION OF FAVLTES PASSED IN SOME COPIES P. signifieth page I line M. mâ—â—gent p. 10. l. 40. reade the same p. 12. â—â— num 15. p. 22. l â— proceed p. 26. l. 6. brimtione p. 60. l. 27 â—â—dery p. 44 l. 15. 〈◊〉 p. â—5 l 4. improbation 12. l. â—â—ist 17. 〈◊〉 p. 48. l. 1â— Iudes p. 5â—â—â— with any p. â—â— l. 8. his stile and sayd pag. 58. l. 15 what 〈◊〉 p. 59. l. 22. your p. 64. l. 26. â—â—clâ—sastiâ—
THE FIRST MOTIVE OF T. H. MAISTER OF ARTS AND LATELY MINISTER TO SVSPECT THE INTEGRITY OF HIS Religion Which was DETECTION OF FALSEHOOD in D. Humfrey D. Field other learned Protestants touching the question of Purgatory and Prayer for the dead VVith his PARTICVLAR CONSIDERATIONS perswading him to embrace the Catholick doctrine in theis and other points * ⎠* An Appendix intituled TRY BEFORE YOV TRVST Wherein Some notable vntruths of D. Field and D. Morton are discouered Printed 1609. S. AVGVSTIN de vtilit credendi contra Manichaeos cap. 14. NVllis me video credidisse nisi populorum atque gentium confirmatae opinioni ac famae admodum celeberrimae hos autem populos Ecclesiae CATHOLICAE mysteria vsquequaque occupásse Cur non igitur apud cos potissimum diligentissimè requiram quid Christus praeceperit quorum authoritate commotus Christum aliquid vtile praecepisse iam credidi Túne mihi melius expositurus es quid ille dixerit Quem suisse aut esse non putarem si abs te mihi hoc commendaretur esse credendum Hoc ergo credidi vt dixi famae celebritate consensione vetustate roboratae Vos autem tam pauci tam turbulenti tam noui nemini dubium est quám nihil dignum authoritate praeferatis Quae igitur ista tantae dementia est Illis crede Christo esse credendum à no bis disce quid dixerit Cur obsecrote Nam si illi Catholici deficerent nec me quicquam docere possent multò faciliùs mihi persuaderem Christo non esse credendum quà m de illo cuiquam nisi ab jis per quos ei credidissem discendum TO THE PROTESTANT READER IT was my purpose to be silent vntill I was inforced to speake for the publick proceedinge against me hath drawen me vnto this publick defence and specially because it was by those persons whom I haue reuerenced from my heart and in that place which must alwayes challendge an interest in my poore vnworthy self Wherefore being inuited and compelled vnto this coursey I present vnto thee louing contreyman one MOTIVE of my chandge the first in order and with me very effectuall in waight Expect not any curious or ample discourse for I do here intend to deliuer onely such peculiar things as preuayled with me in the beginning rowsing me out of my lethargy in schisme and heresy prouoked me vnto a diligent inuestigation of the truth My other * Tâ—â— motiues shall remayn prisoners in my custody vnlesse the importunity of friends or malignity of aduersaries may perhapps extort their enlardgement from me against the proper inclination of my will Meane while accept this little schedule is it not a little one and thy soule shall liue Gen. 19 20 with kind affection And though I may require it as justice yet I will desire it as a fauour let not prejudice forestall thy judgement nor passion supplant thy reason Peruse diligently compare exactly and giue thy verdict vprightly in presence of the all-seing eye Then I doubt not but seeking thou shalt find and finding wilt confesse God was here Gen. 28.16 and I knew it not Thy deuoted contreyman Theophilus Hyggons THE GENERALL CONTENTS OF THIS TREATISE DIVIDED INTO 2. BOOKES 1. In the First booke are expressed tvvo Reasons the one DOCTRINALL the other MORALL vvhich svvayed my vnderstanding povverfully to yeald firme assent vnto the Catholick faith touching Purgatory and Prayer for the dead 2. In the Second booke are layed forth certayn egregious falsehoods of D. Field D. Humfrey M. Rogers and others in their exceptions against the same THE PARTICVLAR CONTENTS IN EACH BOOKE IN THE FIRST BOOKE AND FIRST PART CONTAYNING THE DOCTRINALL REASON CHAP. 1. § 1. Purgatory prooued by the cleare authority of Scripture Matth. 12.32 § 2. The Fathers iudgements touching the sayd parcell of holy Scripture § 3. Three reasons which mooued me to follow the doctrinall expositions of the Fathers rather then of Caluin Luth. c. CHAP. 2. § 1. Of a triall by the Fathers Protestants in England condescend thereunto § 2. Prayer for the dead is an Apostolicall TraditioÌ„ by the testimony of the Fathers The same appeareth by the rules assigned by Protestants to know what is an Apostolicall Tradition § 3. Prayer for the dead Purgatory do mutually prooue each other § 4. The ancient Catholick Church vnto which the Protestants in England appeale did intend in hir Prayers and Oblations to relieue some soules departed and afflicted with temporall payn § 5. The collusion of D. Field in deliuering the purpose of the ancient Catholick Church in hir Prayers and Oblations for the dead § 6. Reasons perswading me rather to follow S. August the ancient Church then D. Field and his reformed Congregations IN THE SECOND PART OF THE FIRST BOOKE CONTAYNING THE MORALL REASON CHAP. 1. § 1. The PROVIDENCE of God preseruing a visible Church in all ages § 2. This visible Church is free from damnable errour The Protestants loosenesse and confusion in their delineation of the Church § 3. Protestants condemne Purgatory and Prayer for the dead as hereticall and blasphemous § 4. This doctrine was embraced by the vniuersall Church consequently is approoued by the singular PROVIDENCE of almighty God CHAP. 2. § 1. The base and impious condition of Aërius and Henricus who first impugned this doctrine § 2. The VVISEDOME of God appoynting fitt messengers to be Reformers of his Church doth excellently confirme this doctrine CHAP. 3. § 1. The nature and vse of Miracles by which God doth beare witnesse vnto some TRVTH A triple consideration of Miracles according to the triple distinction of the Church § 2. A miracle wrought by S. Bernard to the confusion of Henricus and his doctrines § 3. There is no exception against the sayd Miracle § 4. The sayd Miracle doth euidently conuince the Protestants in this and other poynts § 5 An exception of D. Field pretending that no particular defended by the Papists against Protestants vvas euer confirmed by Miracle is refelled by our Conuersion from Paganisme to Popery as it is termed and by the authority of Gerson whom D. Field hath magnified as one that desired the same Reformation long since which Protestants haue lately effected CHAP. 4. § 1. The grounds which I followed in the precedents are invincible § 2. The particulars therein are very cleare A direction for the Reader to iudge orderly substantially concerning the same A conclusion of the first Part with a Protestation vnto the Reader IN THE SECOND BOOKE AND FIRST PART CONTAYNING THE VNTRVTHS OF D. FIELD CHAP. 1. § 1. S. Gregory the 4. glorious Doctours of the Latine Church abused by D. Field in this doctrine of Purgatory Prayer for the dead § 2. S. Augustin the 4. glorious Doctours of the Latine Church abused by D. Field in this doctrine of Purgatory Prayer for the dead § 3. S. Hierome the 4. glorious Doctours of the Latine
Church abused by D. Field in this doctrine of Purgatory Prayer for the dead § 4. S. Ambrose the 4. glorious Doctours of the Latine Church abused by D. Field in this doctrine of Purgatory Prayer for the dead CHAP. 2. D. Field doth vniustly accuse CARD BELLARMINE of trifling and senselesse foolery in this matter Caluin doth truly confesse that the Protestats are opposite vnto Antiquity therein CHAP. 3. § 1. D. Field himself doth trifle and if it be iustice to repay him with his owne he committeth senselesse foolery in describing the heresy of Aërius whereof all Protestants are guilty consequētly are not Catholicks § 2. The contradiction vanity falsehood of Protestants some accusing some defending Aërius in his impugnation of Prayer and Oblation for the dead § 3. D. Field maketh a lamentable apology for the Protestants diuersity in their censures touching the aforesayd heresy The true and proper reason of their diuersity therein is assigned Their strandge and variable deportment toward the ancient Fathers CHAP. 4. A notable vntruth of D. Field in proposing the difference betwixt the Protestants and Papists in the question of Purgatory By which dealing he hath vtterly overthrowen his highly respected booke and brought eternall confusion vnto his Church IN THE SECOND PART OF THE SECOND BOOKE CHAP. 1. § 1. M. Rogers abuseth Dionys Carthusian § 2. He brandeth S. Gregory with the name of a Papist and traduceth Eckius Temporall punishment inflicted after remission of the guilt of sinne CHAP. 2. sect 1. D. Humfrey doth singularly abuse a certayn testimony of S. Augustine The detectiō of which falsehood ministred the first occasion of my chandge § 2. An other of his vnfaithfull practises against the same Father c. AN ADVERTISEMENT TO THE READER TOVCHING THE ORDER AND METHOD OF THIS TREATISE COurteous Reader though the beginning of my alienation from the Protestants did arise from the detection of some egregious falsehoods in D. Humfrey peruerting S. Augustine in D. Field traducing S. Ambrose vvhence I vvas excited to spend much time in searching out the doctrine of the ancient Church concerning PVRGATORY and PRAYER FOR THE DEAD yet I haue not alvvayes follovved that order precisely in this ensuing Treatise but for thy better direction and instruction I haue thought it expedient FIRST to lay forth the truth of this doctrine and SECONDLY to acquaynt thee vvith their falsehoods against the same THE FIRST BOOKE Wherein THE CATHOLICK DOCTRINE OF PVRGATORY AND PRAYER FOR THE DEAD IS CLEARELY prooued THE FIRST PART OF THE FIRST BOOKE CONTAYNING A DOCTRINALL REASON which perswaded me to intertayn the aforesayd doctrine CHAPTER I. The Reason taken from HOLY SCRIPTVRE to prooue PVRGATORY §. 1. The sense of the Euangelist S. Matthew Chap. 12. v. 32. 1. AMONGEST sondry testimonies of holy writt this one seemed in mine opinion to be of singular force viz. VVhosoeuer shall speake a word against the holy Ghost it shall not be forgiuen him in this world nor in the world to come For as this Text doth imply in the immediate sense thereof that the Sinne against the holy Ghost shall neuer be forgiuen so it doth imply farther a distinction of sinnes some whereof are remissible and some irremissible some are pardoned in this world and some in the world to come 2. This interpretation is founded vpon a speciall reason because S. a 3 2◠Marke intreating of the same matter saieth that blasphemy against the holy Ghost shall neuer be forgiuen non in aeternum and S. Matthew diuideth this space of eternity into seculum praesens seculum futurum the world present and the world to come as being two seuerall and distinct parts thereof so that the same thing is noted by each Euangelist but coniunctiuely in the one and distributiuely in the other 3. The Protestants deriue this text after an other manner and say that S. Matthew is to be expounded by S. Marke and so the intendment of this Scripture is precisely and meerely to shew that the great sinne being irremissible in an eminent degree shall neuer be forgiuen 4. But this simple glosse could yeald me no satisfaction For though it were the purpose of our Lord to declare that one sinne shall neuer be forgiuen yet he expresseth himself by such a distinction as doth manifestly inforce the remission of some sinnes in the future life And forasmuchas S. Matthew dealeth more copiously herein then S. Marke there is no reason why the first should be contracted by the second but rather it is necessary to enlardge the second by the first 5. Neither did it seeme a probable conceit vnto me though it be intertayned by many that our Sauiour did not make a partition of sinnes some to be remitted in this world and some in the next but vsed an exaggeration to shew the irremissibillity of one sinne as if I should say A barren woman shall not beare a child neither in this world nor in the world to come For though the WORD did speake b Io. 7.46 as neuer man spake in respect of Maiesty grauity and power yet he doth not so decline the accustomed manner of speach as that he would speake against the rules of prudency and morall vnderstanding as this speach is if it be sensed in this manner And who would not esteeme him to be a ridiculous and absurd Oratour that should say This woman shall not beare a child in this world neither in the world to come 6. Wherefore seing that the Protestants exposition is formed against discretion and that it is not warrantable by any other parcell of Scripture which is to be interpreted in this manner I was fearefull to be intangled by their collusions and because I would deale vnpartially in a matter of such consequence as this is I held a very indifferent course whereby I might not attribute any thing vnto mine owne iudgement nor yet detract from their estimation and therefore I remitted this point vnto the decision of the blessed Fathers knowing well that it is a precept of the Highest c Deut. 32.7 Aske the Fathers and they shall tell thee the Ancients and they shall shew thee and thus did D. Toby Matthew apply this Text d See D. Humfrey in resp ad 5. rat Edm. Campiani when he flourished in his concionall answere to remooue that disgrace which e Rat. 5. Edm. Campian had fastened vpon him and not vniustly as many men conceiue 7. Besides since it is the monition of S. f 1. Cor. 14.32 Paule that the Spiritts of Prophetts are subiect vnto the Prophetts the rule of equity doth prescribe that in the interpretation of holy writt the fewest should yeald vnto the most and the later vnto the former they also being more competent Iudges to determine a strife who neuer were Actours personally in the contention §. 2. The Fathers iudgement of this Scripture 1. I Was assured by D. g Of the Church pag. 170. Field that S.
Augustine I am bold to intreate his leaue to honour Augustine with the name of SAINT howsoeuer he hath not once vouchsafed in his fower bookes to grace him or any Father with this glorious title is the greatest of all the Fathers and worthiest Deuine that the Church of God euer had since the Apostles times Wherefore I was imboldned to rest securely in his excellent resolution which here ensueth h De Ciuit Dei l. 21. c. 24. The prayer of the Church or of godly persons is heard for some men deceased out of this world but yet for such onely as being regenerated in Christ did neither liue so ill that 〈◊〉 they be made vnworthy of mercy nor yet so well 〈◊〉 that they haue no need thereof At the resurrection of the dead there shall be some found to whom mercy shall be granted that whereas their soules haue suffered * Purgatory paynes after death they shall not be cast into euerlasting fire Neque enim VERACITER diceretur c. For it could not be said TRVLY of some men that their sinnes should not be forgiuen in this world nor in the world to come vnlesse there should be some men who though they are not pardoned in this world yet they should be pardoned in the world to come So he in whose profound and iudicious apprehension there is a penall estate of soules temporally afflicted after their dissolution from the body if there be any truth in the holy Scripture it self which some Protestants haue bene more ready to abiure then to relinquish their owne preiudicate opinions 2. My second Authour was that worthy Pope S. Gregory sirnamed the Great who as he was deare vnto me for many respects so principally because he was the Apostle of our nation for i S. Bernard de cōsiderat lib. 3. he destinated Augustine to deliuer the faith of Christ vnto the English and hence our Venerable contrey man k Eccles hist. l. 2. c. 1. S. Beba feareth not to say though he be not an Apostle vnto others yet doubtlesse he is so vnto vs for we are the seale of his Apostleshipp in our Lord. His sentence is this l Dialog l. 4. c. 39. We must belieue that there is a Purgatory fire before the day of Iudgement because the Truth doth say If any man shall vtter blasphemy against the holy Ghost it shall not be forgiuen him neither in this world nor in the world to come In which saying we are giuen to vnderstand that some sinnes may be released in this world and some in the next Quod enim de vno negatur consequens intellectus patet quia de quibusdam conceditur For that which is denied of one is consequently yealded of the other So he whose reason seemed very powerable vnto me in this behalf 3. My third Authour was S. Isidore Bishopp of Siuill a reuerend person wise virtuous learned and alwayes accepted as an eminent Doctour of the Catholick Church His iudgement is this m De diuinis officijs l. 1. c. 18. Whereas our Lord saieth that VVhosoeuer sinneth against the holy Ghost his sinne shall not be forgiuen in this world nor in the world to come he doth demonstrate that sinnes shall be remitted vnto some men in an other world and cleansed with the fire of * S. August in Psal 37. calleth it the fire of emendatiō Purgation 4. My fourth Authour was S. Beda one of the principall ornaments of our nation and renowned in the Christian world for his many and learned volumes which are extant at this day His iudgement is this n Commēt in Matth. 12. Whereas our Lord denieth pardon vnto him that despayreth both in this life and in the life to come without all question he doth declare that there is remission of some sinnes after this life Agayn o Commēt in Marc. 3. Whereas it is said in the Ghospell that he who blasphemeth the holy Ghost shall haue no remission in this world nor in the world to come we are informed that some sinnes are remitted in this world and some in the next For that which is denied vnto one is consequently granted vnto an other 5. My fift Authour was S. Bernard whom I did alwayes affect by a secret and peculiar instinct And though the common prouerbe goeth thus Bernardus non vidit omnia Bernard saw not all things yet that was not otherwise intended of him then S. Augustine writeth touching an honourable Martyr Cyprian saw not all things that so some more excellent thing might be seene through him And thus they are not abased but aduanced rather who though they were men of admirable value yet they were not exempted from the errours of infirmity attending vpon the condition of mankind 6. The sentence of S. Bernard is this p Serm. 66. in Cantic Theis men viz the * Progenitours of the Waldēsian sect Henricians c. do not belieue that there remayneth a Purgatory after death but that the soule being separated from the body doth passe immediatly either vnto rest or vnto damnation Let them aske therefore of him that saied there is a sinne which shall not be remitted neither in this world nor in the world to come why he spake thus if there remayn no forgiuenesse nor purgation of sinne in the world to come §. 3. My reasons to follow the doctrinall expositions of the Fathers and chiefly where they consent rather then of ZANCH LVTH ZVINGL CALV c. 1. VVHen I had premised theis considerations I could not approoue the censorious and rash humour of Hierome Zanchy an Authour vnto whom I had dedicated no small part of my affection who q De Naturâ Dei l 4 c. 4. discoursing lardgely of prayer for the dead concludeth thus If the Fathers did intend that some sinnes are remitted in the next world which were not remitted in this we may reiect them all in this arcicle with a good conscience 2. For I did conceiue first that Zanchius in the multiplicity of his reading could not be ignorant of the Fathers resolution herein and therefore his supposition if the Fathers c. was very friuolous Secondly I considered that in this dispute or in the like I could with greater reason and better conscience admitt the interpretation of the Fathers then of any late Professour in the reformed Churches as they are stiled and I was induced herevnto for three necessary respects 3. FIRST because Iohn Caluin whom certayn * Pinczouiens Ministers in Polonia do gloriously intitle the Doctour of Doctours the Diuine of Diuines who alone is of more value then an hundred Augustines and hence it is that in the lardge * Imprinted at the Black Friers Table of Gods faithfull witnesses he is extolled thus No man could expound the Scriptures more q His cunning herein is declared by D. Hunnius a Lutheran saying that Caluin was an acute Instrument of the Diuell cunningly then he renouncing the iudgement of
more by the testimony of sondry Protestants and specially of two whose names were sometimes full of reuerence in my thoughts 3. The first was D. HVMFREY whose highly respected answere to Edm. Campian draweth to a conclusion with this sentence Thrasilaus in his mad humour tooke all the shippes which he beheld in the Attick hauen to be his owne though he possessed not any vessell Such is the phrensy of our Romanists yea greater also because they see and yet seing they dissemble that they are destitute of all defence from the Fathers Thus to cleare himself from that folly which g Rat. 5. Edm. Campian obiecteth vnto him and vnto M. Iewell his deare Achates he stretched his stile vntill it brake into a vast and notable vntruth 4. The second was D. FIELD whose praise is in the ghospell of England a man vpon whom the eyes of our * Oxford Vniuersity are cast as a sans pareill of this age for subtile dispute and profound science VVe reuerence saieth h pag. 148. he and honour the Fathers much more then the Romanists do c. Agayn i pag. 204. in marg Though Luther and the rest in the beginning did seeme to decline the triall by the Fathers because the corruption of their writings were so many as could not be discouered at the first yet now hauing found out by the helpe of so many learned men both of our aduersaries and amongest our selues who haue trauailled in that kind which are their vndoubted workes and which are doubtfull or vndoubtfully forged Not◠VVe willingly admitt triall by the Fathers 5. Though D. Field doth vntruly alleadge the cause why Luther Zuinglius c. declined triall by the Fathers and mitigateth their folly with a fayr pretense that forsooth they seemed to do so yet it was not my purpose then nor now to employ my thoughts in dismaking the vanity of theis suggestions It was and is sufficient for me to consider that as his assertion concerning a triall by the Fathers is playn so it is countenanced by the authority of him who is the great Metropolitan of our English Church It pleased your Grace fauourably to approoue theis my poore paynes c. See the epist dedicat to the Archbish of Cānt And therefore such as professe themselues members of hir society cannot renounce that position which in the name of all and in the authority of the chiefest is so freely recommended vnto the world 6. Finally I concluded with that famous prescription of S. k Contra Iulian. Pelag Augustine saying let vs referr our selues vnto the Ancients who were offended neither with vs nor you but what they found in the Church they retayned and what they learned they taught and what they receiued of their Fathers they deliuered vnto their children Thus the question is translated à Iure ad Factum from the right vnto the fact for all wise and ingenious men will easily discerne that in this case and many like vnto it the later which is more cleare will lead vs vnto the former which seemeth more obscure §. 2. Prayer for the dead is deriued from the blessed Apostles 1. I Considered that one thing may haue a double proof to witt by Scripture and by Tradition also And hence it is that the most holy and most blessed Irenaeus as he is truly l Epiphan heres 34. called confuteth the Valentinians first by the euidence of Scripture and secondly by the tradition of the Apostles but specially in the Romane Church vnto which as he m Lib. 3. cap. 3. saieth all Christians must necessarily repayr because she is of more powerfull principallity then the rest A poynt very remarqueable by the way for vpon my knowledge it driueth the Protestants vnto many dishonest and impertinent euasions 2. I might giue instance in sondry doctrines which admitt this double proof and therefore I was desirous to vnderstand why D. n Pag. 240. 241. Field amongst other particulars should esteeme it a folly and an inconstancy in his Romanists to say that Purgatory is holden by Tradition and yet it is prooued by Scriptures also 3. But forasmuch as I saw that his desire to contradict doth transport him beyond his reason to conceiue I passed ouer this matter and I came vnto an other sentence fitt for my purpose which he affordeth with greater equity and moderation viz. o Pag. 232. It is not the writing which giueth things their authority but the worth and creditt of him that deliuereth them though but by word and liuely voyce alone And the Papists haue good reason to equall their traditions vnto the written word if they can prooue any such vnwritten verities Wherefore it was my desire vpon the security of such grounds to find out the fountayn and origin at least in the time of the Ghospell of prayer for the dead And here diuers testimonies presented themselues vnto me and specially two which rested my searching thoughts in good tranquillity and peace 4. The First was taken from S. Chrysostome the principall Father of the Greeks who in a p Homil. 75. ad Pop. Antioch sermō vnto the people deliuered this proposition It was not vnaduisedly decreed by the Apostles that in the fearefull mysteries Sacrifice of the Masse there should be a commemoration of the dead For they knew that the dead receiue great benefit and vtility thereby 5. The Second was taken from S. Augustine In Instit who being the chieftayn of Diuines as Caluin doth agnize and the hammer of hereticks as he is confessed by the publick voyce of the Catholick Church gaue me this solid cleare and ponderous information q Serm. 32. de verb. Apost There is no doubt but that by the prayers of holy Church and by the healthfull Sacrifice and by almes the soules of the dead are relieued that God may deale more mercifully with them then their sinnes haue deserued For this being deliuered by our Fathers is obserued by the Vniuersall Church 6. Here I considered with my self that whereas Traditions haue a quadruple distinction first from their Authours into Diuine Apostolicall and Ecclesiasticall secondly from their Matter into Doctrinall Morall and Ceremoniall thirdly from their Place into Generall and Particular fourthly from their Time into Perpetuall and Temporall that S. Augustine doth intreate here of an APOSTOLICALL Traditiō doctrinall general perpetuall And the reasons which perswaded me to conceiue so were many but principally theis three which here ensue FIRST because he doth not say inuentum but * Tradere tradita by a perpetual succession is an infallible note of the Catholick faith traditum not inuented but deliuered by our Fathers according to the sweet and sure prescription of r cap. 27. Vincentius Lirinensis in his little golden booke against the innouation of profane heresies * 1. Tim. 6. Custodi depositum c. Keepe that which is committed vnto thee And what is this depositum That which
pitifull coÌ„ceipts Wherefore I directed my thoughts vto theis 4. considerations which here ensue FIRST that it is a vanity in vs Protestants sometimes to * So doth D. Field here and Zanch. de Natura Dei l. 4. c. 4. and others accept this Liturgy as composed by S. Chrysostome and sometimes to * So doth M. Iewell M. Powell de Antichr p. 235. reiect it for our owne aduantadge because we can not iustly insist vpon the testimony of any Authour by way of proof which we our selues deny to be deliuered by him For though it hath force against him that admitteth it yet it is of no efficacy for him that refuseth it SECONDLY that S. * Iuuetur mortuus noÌ„ lachrymis sed prâ—cibus c. Hom. 41. in epist 1. ad Cor. Chrysostome did pray and exhorted others to pray for the soules of the dead and therefore in all probability his Liturgy and his doctrine do conspire substantially in this issue THIRDLY I found that when the Church offered the Sacrifice of our Lords body for the Apostles Martyrs c. it was by way of * See Gabriel Biel lect 85. in Can. Missae thanskgiuing not of petition and this was confirmed vnto me by the testimony of S. Augustine viz. The faithfull do know by the instruction of the Church that we pray not for Martyrs as we pray for other men that is to say the Martyrs are recognized by vs as Citizens of the heauenly kingdome but we pray for others as being yet in temporall payn or at least conceiued to be so by vs and thus to witt respectiuely vnto this end we make our supplications vnto God in their behalf Farther as it is not absurdly deliuered saieth l Parte 1. lect 2. super Marcum See Biel. in the aforesaid place Gerson by the learned Diuines that there is an addition or increase of accidentall felicity in the Saints so it is not inconuenient if in this respect also we recommend them vnto God in our deuotions 3. FOVRTHLY though D. Field in his greater wisedome then integrity doth conceale it and so the Tempter made his assault vpon our Sauiour cast thy self downe headlong for it is written Matth. 4. He shall geue his Angells chardge ouer thee that thou dash not thy foote against a stone but he omitted a principall poynt viz. that they may keepe thee in all thy wayes yet S. Chrysostome in the same Liturgy doth playnely refute his pretensed exposition of prayer for the dead For thus he saieth By the supplication of theis Patriarchs Apostles c. haue respect vnto vs o Lord If D. Field will stand vnto this Liturgy to gather the sense of Antiquity by it he must admitt also such an exaltation of the blessed Virgin as will hardly staÌ„d with his liking and he addeth immediately Remember all the faithfull departed who sleepe in the hope of resurrection and make them to be at rest where the light of thy countenance is seene 4. Thus S. Augustine and S. Chrysostome if their sayings be fully related and truly waighed do hold a iust correspondency herein and each of them in the essentiall point doth follow the instruction of the same Church Wherefore though * Contra Henric. 8. Luther did basely esteeme of a thousand Augustines and Cyprians if they were repugnant vnto his iudgement in the Scripture yet I saw necessary reasons why I should preferr one Augustine before ten thousand Luthers Fields and all such as are exorbitantly caried against the streame and course of the ancient Catholick Church §. 6. Reasons which mooued me rather to belieue and to follow S. Augustine herein and the Catholick Church in his time then D. Field and his reformed Churches A conclusion of the first Part with an admonition to all Caluinian Readers 1. VVHen I had brought my discourse vnto this effect as you haue already seene I considered seriously in my priuate meditations that whereas we Protestants make a glorious shew of Antiquity D. Field pag. 47. assumeth that he will prooue the Papists NOTES of Antiquity c. to be really the same with ours Vniuersality Succession c. to iustify our Religion thereby it would prooue a most ridiculous suggestion if in this particular it self we hold not conformity with the ancient Catholick Church Here also by the way I remembred that S. * heres 53. Augustine registring the heresies of Aërius in the number whereof is his derision of Prayer and Oblation for the dead concludeth in the peroration of his treatise that whosoeuer maintayneth any of the precedent opinions he is not a Catholick Christian 2. How nerely this censure appertayneth vnto vs Protestants the * See booke 2. Part. 1 chap. 2. sequele will declare Meane while it may please you to obserue with me how plausibly and artificially D. Field demeaneth himself to escape the pressure of that difficulty which is to heauy for him to beare It is most certayn saieth m pag. 98. he that many particular men extended the meaning of theis prayers for the dead * viz. then he hath deliuered before See §. 5. num 1. farther and out of their priuate errours and fancies vsed such prayers for the dead as the Romanists themselues I think dare not iustify And so it is true that many of the Fathers were led into errour in this matter of Prayer for the dead and not all as if the whole Church had FALLEN FROM THE TRVTH as Bellarmine * See book 2. Part. 1. chap. 3. falfely imputeth vnto Caluin who saieth no such thing 3. Now forasmuch as M. Doctour doth clearely insinuate that such Fathers as extended this religious duty prayer for the dead beyond the narrow compasse which is assigned by n Insi l. 3. c. 5. Caluin and o pag. 98. 139. himself did follow a priuate errour and fancy herein and that they did fall away from the truth I was desirous to know without Lies Obscuritie and Circuitions the best Sanctuaries of our euill cause either from D. Field or from any discreete Protestant in Christendome howbeit I may contract my speach and say in Europe for our new faith hath scarce peeped out of hir confines whether S. Cyrill of Hierusalem concurring absolutely with the Papists in this point See before §. 4. and whether S. Augustine conspiring with him and whether S. p lib. 1. de diuin offic c. 18. Isidore consenting with them both Vnlesse the Catholick Church did belieue that sinnes are remitted vnto the faithfull after this life she would not offer the Sacrifice vnto God for their soules finally whether all others ioyning with them herein fell away from the truth or not And if they did I was desirous to see what one man there was besides Aërian hereticks in whom the truth was visibly preserued 4. Here I gaue my self vnto a long and earnest meditation remembring a renowned sentence of S. epist. 118. Augustine
Mark 8.24 who saw men walking like trees vntill he had a perfect restitution of his sight 11. Wherefore resting my self a while vpon a profitable and sound instruction of m Lib. imperfect in Gen. cap. 1. S. Augustine viz. God hath constituted a mother Church and she is called CATHOLIQVE because she is vniuersally perfect and halteth in * Therefore not in this particular of prayer for the dead nothing I referred the successe vnto a future triall hauing a constant and vnchandgeable purpose neuer to decline nor vary from this ground which I haue here presented vnto your Christian examination §. 3. The THIRD Consideration touching the Protestants zeale in condemning this doctrine of Purgatory and prayer for the dead as hereticall blasphemous c. 1. I Considered Thirdly that this doctrine of Purgatory and Prayer for the dead as it is generally renounced by our Euangelicall congregations so it is seuerely censured by many of our writers 2. Hence it is that n Pag. 79. D. Field himself chardgeth Purgatory with the disgracefull imputation of HERESY and yet he graceth it so farr as to affirme that Augustine gaue occasion vnto this heresy in the beginning 3. Hence it is that M. Rogers in the o Pag. 121.122 Catholick Faith of our English Church spending his tempestuous phrases against the doctrine of Purgatory saieth that hereby the Papists nourish most cursed and damnable errours and that * Pag. 123. it teacheth vs to be our owne Sauiours 4. Hence it is that M. Powell in his inconsiderate violence assigning many goodly reasons why p De Antichr pag. 453 NVLLVS NVLLVS inquā PAPICOLA SALVARI POTEST no Papist can be saued includeth * Pag. 123. the figment of Purgatory in that number Likewise in the same kind of precipitation setting downe 23. q De Antichr l. 2. c. 19. blasphemous opinions deliuered by the Church of Rome against the doctrine contayned in our LORDS PRAYER he inserteth this particular viz. * Pag. 457. She teacheth that VVE MVST PRAY FOR THE DEAD 5. But forasmuch as the glorious Emperour CONSTANTINE Great in birth Greater in victory and Greatest in Christian Religion which till his time was planted in the continuall effusion of bloud buylding a magnificent * At Constantinople See Euseb in vita Constant l. ◠c. 60. Church in honour of the 12. Apostles did foresee in his religious prouidence that the people mooued with the celebrity of that place would flow thither and there pray for him after his decease whereby he should be partaker of their deuotions for the benefit of his soule I was desirous to vnderstand here briefly by the way whether this imcomparable Prince following the instruction of the Catholick Church herein and whether the Priests together with the people supplicating vnto God pro anima Imperatoris for the * D. Field talketh of naming names c. see before pag. 31 But it is euidēt that the Catholick Church in hir best age prayed for the SOVLES of the dead And this exāple it self is an inuincible demonstration thereof SOVLE of the Emperour after his death as * Ibid. cap. 71. Eusebius relateth who was a reuerend Bishopp and in speciall grace with Constantine were guilty of a blasphemous opinion against our LORDS PRAYER or not 6. And my desire to receiue full satisfaction vnto this point was the rather enkindled within me because our Soueraigne Lord the King to whom all good Catholicks wish the happinesse of Constantine in faith imitating his blessed Mother a true Helena in hir virtues though not in hir fortunes made this just demand according to the sublimity of his excellēt apprehension r See the booke of the Conferēce at Hamptō Court pag. 69. What is it now come to passe that we shall appeach * Omnes nôrunt Cōstantinum fuisse admirandum in Christianismo c. Epiphan hares 69. CONSTANTINE of Popery superstition If the Crosse in baptisme were then vsed I see no reason but that we may still continue it Which royall sentence I applied duly vnto this particular of prayer for the dead and how effectuall it was with me the ingenious Reader may well perceiue if he will vouchsafe to make a little experience therof in his owne respectiue meditations 7. I returned speedily vnto my purpose for I was not willing to eclipse the light of my discourse with the interposition of M. Powells darke conceipts Finally therefore remembring that M. CALVIN is the Ipse dixit in the purest Ghospell in which respect it pleased * In a sermon at S. Maries Church in Oxon. 4. yeares since D. Airay to exhort his Auditours perswading them very earnestly and intreating them that they would by all meanes defend the estimation of M. Caluin and the rather because he is the man against whom the * And what think you of the Lutheransi doth not D. Hunnius himself beseech God to preserue his Church mercifully from th◠infection of Caluin See Caluin Iudaiz in fine Papists do principally bend their forces I contented my self with his s Eldershippes censure viz. PVRGATORY is a pernitious fiction of Satan disgracefull vnto the great mercy of God euacuating the Crosse of Christ dissipating and subuerting our faith pure and horrible blasphemy against the bloud of Iesus Christ c. 8. Hence it is that we Protestants haue sentenced Purgatory to be an Antichristian Doctrine For * And what think you of the Lutheransi doth not D. Hunnius himself beseech God to preserue his Church mercifully from th◠infection of Caluin See Caluin Iudaiz in fine he is Antichrist that denieth Christ to be come in the flesh And we pretend that howsoeuer this doctrine doth not positiuely deny that Christ is come in the flesh in regard of his Incarnation and Nature as he is a MAN ſ Institut lib. 3. cap. 5. §. 6. yet it denieth the same consequently in regard of his Satisfaction and Office as he is a REDEEMER 9. In which our specious venditation of reseruing inuiolated honour vnto Christ * Epist Ioh. 2. vers 7. I saw that we insist directly in the steppes of Nouatians Nestorians and the like The first pretended that they forsooth did exhibit * See S. Ambros de Poenitent cap. 2. in initio reuerence vnto God by their doctrine inasmuch as they teach that he onely and no man can forgiue sinnes The second could not endure that a woman should be stiled the Mother of their God Thus also the infatuated Presbyterians glory in their excellent cause saying * See M. Rogers in the Preface of his Cathol doctr num 16. Our controuersy is whether Iesus Christ shall be King or no. The end of all our trauayle is to sett vp the throne of Iesus Christ our heauenly King c. Which colourable piety and popular zeale in ancient or later Hereticks aduancing their opinions as Mountibancks extoll their wares did mooue me vnto a just
his triple euasion 11. FIRST he vseth the art of recrimination saying that Aërius held some heresies wherein the Papists haue great affinity with him and with other * Tarianâ— c. hereticks namely in that they taught it is not lawfull to eate flesh and in that they admitted none but continent persons vnto the communion But as this was nothing pertinent vnto the businesse in hand so conscience and equity might haue treated with the Apologist to despise such a poore and vnlearned pretense For first what doth the hereticall prohibition of flesh belong vnto the Papists I do sometimes abstayn from flesh saith p Serm. â—â— Cantic S. Bernard but my abstinence is a satisfaction for sinnes not a superstition for impiety If any man abstayn from flesh by the rule of Phisitians we reprehend not the care which he hath of his owne body If any man abstayn by the discipline of * Carthusians whoÌ„ Gerson defendeth Part. 2. such as refrayn it we approoue his virtue If any man abstayn in the frensy of Manichees I detest his blasphemy c. Secondly what doth the exclusion of incontinent persons from the participation of the Sacrament appertayn vnto them Do they interdict mariadge and do they abrogate the institution of God Or if they do not so as q See S. Bernard Serm. 66. in Cantic their works testify in their defence that they do not how then doth the aforesayd heresy assimilate them vnto Tatians and vnto such profane impes The Authour of the Treatise coÌ„cerning the 3. CoÌ„uersions of England discouering our imperfections in this kind of objecting heresies vnto the Catholicks r Part. 2. chap. 2. nuÌ„ 18. layeth downe two rules whereby all our arguments of this nature are abundantly dissolued For saith he EITHER we do not hold that which the Sectaries object vnto vs or at least not in the sense which they object it OR els the thing is no errour in it self according to the sense in which we hold it c. Howbeit this is not a peculiar fault in my brethren for thus also the Å¿ See S. Aug. de nupt eâ—cupisc l. 2. c. 2â— Arrians obiected Sabellianisme vnto the Catholicks and thus the Pelagians chardged them with Manichisme and so did Iouinian likewise because they then against him as now against Luther did constantly affirme that Virginity excelleth mariadge But what pronounceth S. Augustine of theis disordered companions They do not or they will not vnderstand what we say Agayn t Ibid. c. 3. Definite obijcere nomen dogma alienum leaue of this foolery to object vnto Catholicks the name and fancy of Hereticks Which counsayle if u Against D. Kellison booke 2. D Sutcliffe w In his picture of a Papist M. Ormerod the * Pictoribus atque Poëtis c. Paynter x De Antichr pag. 243. M. Powell and others had obserued in their writings wherein I alwayes found more heate then witt they had brought lesse disgrace vnto their persons and smaller disaduantage vnto their cause which being euill in it self is made worse by their defence 12. SECONDLY he answereth by a demand saying What Councell did euer condemne this proposition WE MVST NOT PRAY FOR THE DEAD as hereticall But this simple deuice yealded me no satisfaction For as * Ep. 118. S. Augustine protesteth that the Vniuersall Church successiuely from the blessed Apostles made supplications for the dead so he prescribeth this admonition of singular importance viz. To call any thing in question which is frequented by the VNIVERSALL CHVRCH it is the part of most INSOLENT MADNESSE Farther do not the solemne prouisions of sondry * 1. NiceÌ„ caÌ„ 65. ex Arabic 3. Carthag caÌ„ 29. 4. Carthag can 79. 1. Braccarens cap. 34.2 Cabilonens can 39. Tribur iens cap. 15. See S. Cyprian lib. 1. ep â— Councells touching prayer and oblation for the dead sufficiently declare that to impugne and reject the same it were an heresy and that the contemners thereof are guilty of this crime Finally S. Augustine S. Epiphanius and the Vniuersall Church with mutuall voyce and conformable judgement haue passed sentence vpon AERIVS as an heretick euen in the aforesaid proposition and will D. Morton be his aduocate now and will he now require what Councell did euer condemne it as HERETICALL Besides D. Morton can not be ignorant that whereas some truths are taught correspondently by the Protestants and Papists against Hereticks and whereas he conceiueth that many truths are deliuered by the Protestants also against the Papists it would be an extreame difficulty for him to shew what Councell condemned all the contrary propositions thereunto and pronounced them to be hereticall if any man would require this seruice at his hands 13. But now at length M. Doctour would seeme to come vnto the poynt and yet he neuer deflected from it more admirably then in his answere which he reserueth vnto this last place THIRDLY therefore he saith that this proposition WE MVST NOT PRAY FOR THE DEAD is so farr from being hereticall as that true Antiquity giueth hir approbation vnto the Protestants in this behalf And what is your reason Because INVOCATIO MORTVORVM NON VERE ANTIQVA inuocation of the dead is not truly ancient 14. The manner of this speach is heathenish the matter absurd For did Antiquity teach the Apologist to phrase the SAINTS so scornfully to terme them DEAD men in such disgrace No but Iulian the famous Apostata hath learned him this lesson who in derision of the Christians piety sayth that they tumbled at the sepulchers of the DEAD Contra Iulian l. 10. obiect 1. Let any man reade S. Cyrills excellent repulse of this accusation and he shall find that Protestants do symbolize with Iulian and reinforce his stale obiections 15. I passed by the manner and came vnto the matter of the aforesayd speach wherein I regarded not his exception against the antiquity of Prayer to the Saints howbeit I knew long since that M. Rogers translating the sweet Meditations of S. Augustine thought good to pretermitt one whole * 24. chapter wherein S. Augustine inuocateth the blessed Saints and therefore whether D. Fields assertion Pag. 148. viz. The Romanists dare not abide the triall of their doctrines by the indubitate writings of antiquity be syncere or not the reader may discreetely judge but I noted and pitied the vnaptnesse and inconsequence of his discourse For how do theis things cohere INVOCATION OF SAINTS is not truly ancient therefore PRAYER FOR THE DEAD is not defensible by Antiquity 16. Peraduenture M. Doctour wanted sufficient leysure and so he may plead the immaturity of his labours for the protection of his errour And the Reader may well conceiue it so forasmuch as in the next * Cap. 35. chapter saue one being drawen by the objection of * De notis Eccles c. 6. Bellarmine to apologize for Luthers vnciuill and base folly viz. The state of maried
howres he lay in the graue c. we may conjecture we cannot determine we haue semblable reasons but no inuincible proofes 6. Wherefore D. Field hath not propounded vnto vs the difference betwixt the Protestants and Catholicks but that difference alone which is meerely betwixt the Catholicks themselues who teach most consonantly vniformely and perpetually that there is a Purgatory and that there is a temporall payn inflicted in the future life Thus they grant the thing it self and presuppose it as * Poster Analytic Aristotle sayth that Subiectum must be praecognitum the subiect must be foreknowen and admitted before we will demonstrate any thing vpon the same and then afterward they dispute concerning other accidentall points such as are here remembred by D. Field And what is this but the liberty of Schooles which may well consist with the purity of Religion It is an exercise of witt without destruction of faith The Sunne delighteth to runne his course as a Giant Psal 18.6 and yet he neuer exceedeth his annuall or diurnall confines for he knoweth his rising Psal 103.19 and his going downe Likewise the Catholicks may liberally expatiate in theis poynts prouided alwayes that they contayne themselues within the obedience of the Church and the compasse of approoued truth Otherwise 2. Reg. 2.37 as it was death for Shemei to transgresse the precinct assigned vnto him by Salomon so it is at their perill if they go beyond the limitts which the spouse of the wisest Salomon hath prescribed in this case 7. But we Protestants for whom D. Field hath aduocated in this businesse deale herein after an other manner for we first deny that there is any Purgatory or temporall payn in a future estate we damne it as blasphemous hereticall and Antichristian doctrine then consequently and necessarily we deny the place the time the instrument c. Which are certain accidentall secondary and subsequent respects For in our disputes with the Catholicks we propose not the question thus VVhether some soules suffer in corporall fire tormented there by Diuells an hundred yeares c. for this is the difference amongst themselues onely but VVhether there be any Purgatory or temporall payn of soules or not As for example if any man should demand VVhether in the contrey of VTOPIA the soyle be fertile the situation pleasant and the ayre healthfull I would preuent him and say Sir there is no such contrey and therefore your demands of the fertility pleasure and healthfulnesse are superfiuous and to no purpose 8. Thus I was now sufficiently instructed to perceiue that though D. Field doth glory in theis positions viz. The things wherevpon the difference groweth betwixt vs and the Romish faction were neuer receiued generally by the Church and * See his ep dedicat the things which Papists now publish as articles of faith PVRGATORY is in that number were not the Doctrines of that Church wherein they and WE viz. VValdensians Albigensians Lutherans c. who were sometime actuall and true members of the Romane Church liued together in one * That is to say whē our Fathers Wickliff Luther c. were Papists not separated from the visible cōmunion of the Romane Church communion yet he doth miserably collude herein against his owne conscience which in so principall an Authour throwing downe his gauntlet of defiance in such manner is a very lamentable case 9. For where is that man in the time of the aforesaid communion who denied Purgatory or shewed any doubtfulnesse therein against the essentiall doctrine in which the true difference betwxit the Papists and Protestants doth stand most eminently at this day I did employ much time I searched into the volumes of antiquity I neglected no meanes to gayn all possible satisfaction in this thing and yet I could not find so much as the shaddow of any one man See before pag. 54. c. how Purgatory hath bene denied and by whom by whom this particular was impugned vnlesse he were in the number of such as departed from the visible society of the Church 10 Thus necessity compelled me to inferr that D. Field hath disabled his owne booke and ouerthrowen his Church Papists may triumph in the victory which their chiefest enimies haue wrought in their behalf yea they may joyfully applaud the excellency of their cause which inforceth hir greatest aduersaries to prostitute themselues vnto such base and dishonest courses Confess l. 5. c. 7. 11. Finally therefore as S. Augustine was in despayre to receiue contentment from any Manichee when Faustus the most renowned in that sect yealded no sufficient answere vnto his doubts so now I could not expect a fayr Magis desperab am de cateris corū doctoribus quando in multis quae me mouebant it a ille nomitus apparuit and just resolution from any professour of our ghospell when D. FIELD himself inferiour to no Diuine in England for which cause he was selected by the Archbishopp to treatise of that * Of the CHVRCH subject which is the very center and circumference in all religious disputes appeared so vntrue and so meane in this particular of Purgatory and prayer for the dead which we deride and contemne as a foolish detestable impious opinion and voyd of any reasonable defence To conclude here I tooke an argument first à Personis and sayd if D. FIELD deale thus what conceipt shall I intertayn of all other Professours Secondly à Rebus and considered if D. Field deale thus in THIS MATTER what shall I conceiue of his deportment in all other things Truly I haue necessary reasons to perswade me that the cause being very bad will discredit all hir Patrones but the Patrones being neuer so good can not by any meanes support their cause The end of the first Part. THE SECOND PART CONCERNING SOME FALSEHOODS AND CORRVPTIONS OF M. ROGERS AND D. HVMFREY in the question of Purgatory and Prayer for the dead CHAP. I. of M. ROGERS I Had iust reasons to esteeme highly of this mans work FIRST the Subiect of it to witt the Articles of Religion approoued by the Bishopps 1162. Clergy of our kingdome in which respect the booke is adorned with this resplendent title The faith doctrine and religion professed and protected in the realme of England and in the dominions of the same SECONDLY the quality of the Authour who is a Chaplayn vnto the Archbishop and conuersant in our Ecclesiasticall affayres For so he testifieth of himself in his * num 37. epistle dedicatory vnto his Lord and Maister saying Yeares haue made mine haires gray much reading and experience in theologicall conflicts and combats haue bettered my judgement c THIRDLY the speciall approbation of this booke viz. Perused and by lawfull authority of the Church of England allowed to be publick §. 1. Dionysius Carthusianus abused by M. Rogers Pag. 121. 1. PApists agree not amongst themselues sayth M. Rogers about the time which
was the man who according to the decree of the Councell of Constance did exhumate the bones of VVickliff and committ them vnto the fire Which proceeding drew this angry sentence from M. Powells pen ibid. pag. 22 Vah inauditam tyrannidem 6. I poynt at theis things by the way that you may see how your Protestants are omnium horarum homines praysing dispraysing aduancing deprauing whom they please and as they please to extort any shaddow of defence for their vnhappy cause so that euery writer amongst them may garnish his title page with this Horatian motto Quò me cunque rapit tempestas deferor I proceed Your Doctour telleth you that Grosthead contemning Papall bulls and letters was therefore named Romanorum malleus contemptor But he should informe you that Grosthead was so named because he would not permitt Italians who in many respects were incompetent for the places designed vnto them in England by the Pope to possesse Ecclesiasticall dignities within his episcopall precinct and howbeit sondry letters were directed vnto him from the Pope yet he thought it lawfull for him to gainsay an vnlawfull demand and therefore he would not condescend vnto that which he esteemed vtterly vniust Whereas your Doctour sayeth farther that the Cardinalls opposed themselues c. he should say that they interposed themselues by counsayle also to intreate not by authority to controll 7. I will not exercise your patience any longer in detection of your Doctours crafty and subtile fetches to intangle his Reader both in his matter and in his wordes a snare is layed in euery line and the foolish among the people are taken therein wise men and circumspect and indued with meane knowledge and solicitous of the truth will soone discouer the obliquity of his paths 8. Thus much most dearely respected Maister S. out of my heartiest loue vnto your noble and heroicall self I haue thought good to sett downe briefly and plainely and perhapps effectually concerning some worthy guides whose names are exceedingly abused to prooue that which they disapprooued and to support that cause which they abhorred as exitiall and deadly heresy from the very bottome of their hearts There remayn yet other worthy guides viz. Camoracensis Sauanarola c. traduced also and inforced to giue testimony vnto that which they did alwayes disclayme As for Cameracensis or Petrus de Aliaco he was the instructour of Gerson and you may discerne the Maister by the Scholler See Gers part 3. in dialog Apologetic In the Examen of Fox his Calendar chap. 9. num 9. 10. c. As for Sauanarola he is quite dischardged from the communion of Iohn Fox his Saints as you may see in the right excellent Treatise of the three Conuersions of England a booke which I do specially recommend vnto you for matter for method and for stile assuring you vpon my owne experience that you shall reade it with great profit and incredible delight where the vanity and falsehood of that deceyuer is dismasked and layed forth in such manner as it doth iustly require 9. Now it remayneth that according to the acutenesse and viuacity of your ingenious spirit you should penetrate deepely into a consideration of your present estate Out of the Church there is no saluation as all men perished out of the Ark which was a type thereof and that you are not within the Church as I do certainly know so your self can not but necessarily suspect For you see that the guides of your soule are deceiptfull and that the grounds of your Religion are absurd If you repayr vnto such worthy guides as Gerson Grosthead c. they condemne you if vnto VVickliffe Husse c. as they dissent from you in many things so there was a time when they did not exist and they were Papists also before they apostatized from the Church Where was your Religion then and in whom was it perpetuated for many ages Will you recurr vnto an inuisible Church S. Augustines disputatioÌ„ against the Donatists do clearely coÌ„uince you for he prooueth that the Church neither was nor can be inuisible and concealed pag 19. c. yea your learned Doctour doth liberally confesse the same Will you content yourself with a linsey wolsey mixed heterogeneous Church which hath not a pure See before booke 1. Part. 2. chap. 1 §. 1. 2. immaculate faith but is composed of sondry factions imbued with different and incompatible opinions This were to make the Virgin-Church of Christ an harlot to turne the Catholick religion into hereticall confusion And yet vnto theis impious paradoxes your Professours are ineuitably driuen for the mayntenance and supportation of their cause CHAP. 2. The singular vanity of D. Field pretending that there is no materiall difference betvvixt the LuthéraÌ„s Zwinglians c. §. 1. Their difference about the question of Vbiquity D. Fields pseudo-theologicall determination thereof Their difference about the Sacrament 1. AS one waue in the sea followeth immediately vpon the neck of an other so the vntruths of D. Field come rowling together and where one hath ended there an other beginneth finis alterius mali Gradus est futuri 2. You haue seene * pag. 2. before that he imputeth the diuersity of his Cadmaean brethren wholly vnto the Papists and then without any intermission he yealdeth a farther plea in their defence saying Yet it fell out by the happy prouidence of God and the force of that mayne truth they all sought to aduance that there was no materiall or essentiall difference amongst them but such as vpon equall scanning will be found rather to consist in the diuers manner of expressing one thing and to be but verball vpon mistaking through the hasty and inconsiderate humours of some men then any thing els Yea I dare confidently pronounce that after due and full examination of each others meaning there shall be no difference found touching the matter of the SACRAMENT the VBIQVITARY presence or the like betweene the Churches reformed by Luthers ministery in Germany and other places and those whom some mens malice called SACRAMENTARIES c. And this shall be iustified against the proudest Papist of them all 3. I find no iustification made by your humble Doctour concerning the Sacrament but in the question of Vbiquity he hath giuen iust aduantadge vnto the Papists if they were proud before See Fabricius in loc com Luth. part 4. p. 55. pag. 1â—1 to remember what M. Luther hath left written vnto posterity viz. Scio me in hac causâ non fuisse tam animoso SVPERBO spiritu quà m sum modò c. 4. Wherefore I pray you see the salue of a misappled distinction by which he seeketh to heale the wound of your incurable dissension saying the humane nature of Christ hath two kinds of being the one NATVRALL the other PERSONALL the first limited and finite the second infinite and incomprehensible For seeing the nature of a man is a created nature and essence it can