to predominate Caluinists will not obay where is the vmpire of their contention 16. It is a memorable history which Sturmius recordeth in his booke * fol. 33. de ratione concordiae ineundae complayning pathetically against the Lutherans who are so deepely exasperated against the Zwinglians that they will not endure any conference with them but reject them as damned hereticks anno 1560. vnworthy of any farther dispute Thus the Ienensian Lutherans made their supplication vnto the Princes that a lawfull Synod consisting onely of such as embrace the coÌ„fession of * SacrameÌ„taries deny to subscribe therevnto whatsoeuer D. Field pretendeth See Iosias Simlerus in vita Bulling Augusta might be assembled to condemne the Zwinglians and all other enimies of their religion Likewise the Flacians a particular sect of Luthers ghospell desired to haue a publick Synod but with this caueat that all Sacramentaries Swhenchfeldians Osiandrines should be excluded from the same Which vnequall courses stirred vp Bullinger to write that since the Lord hath freed vs from the seruitude of the Pope we will not suffer our selues to be oppressed by the new tyrany of such as vnder the pretense of the ghospell aspire vnto a primacy and dictature in the Church We wâ—ll not be shutt out from the company of Saints at their choyce and pleasure c. 17. But their mutuall fury is so augmented that Sturmius seing no submission on either side professeth vnlesse the Euangelicall kings and princes interpose their authority to take away theis contentions without doubt the Churches will be infected with many heresies and hence a great vastation of Christianity will ensue as it came to passe in Asia Greece and Africk for the like causes The fundations of our Religion are conuelled the chief articles are called in question a playne way is prepared for Turcisme and Atheisme to enter in vpon vs If I would proceed farther in this argument I might informe you how fatall and vnhappy the conuents of your Ghospellers haue bene at Marpurge at Swabach at Smalcald at Maulbrune where they treated about their owne Religion and at Ratisbone where they should haue entred into a conflict with the Catholicks but the precedents are sufficient to let you vnderstand that you haue not a due subordination of persons and consequently no rule of peace pag. 169. howsoeuer D. Field is pleased to affirme that with your Churches an end is made of all controuersies c. See the place and iudge of his exactnesse 18. My THIRD exception against D. Fields pretended rule is in respect of the matters wherein your dissension doth consist For they are many in number reall in euidence substantiall in waight as I could prooue abundantly out of the writings of Luther Hunnius Conradus c. of the one part Zwinglius Sturmius Clebitius c. of the other to the iust reproof of D. Field who sayth that your differences admitt an easy reconciliation and that this shall be iustified against the proudest Papist of them all 19. My counsayle vnto you is alwayes the same TRY BEFORE YOV TRVST you haue already seene an example of his reconciling art in one poynt and by that you may take an estimate as well of his syncerity as of his solidity in the rest If your excellent and heroicall Spirit will be so grossly abused and deluded by him or any other to the certayn perill of your soule you can neuer plead inuincible ignorance for a iust excuse 20. Now to conclude this chapter good Sir if I did not experimentally know the variety and vanity of opinions in your Church 2. Timoth. 4. and that as some men heape vp a multitude of teachers vnto them selues so others confine all things vnto their owne sense and spirit I could easily belieue that you would admitt a triall by the Fathers and that you would rest in the iudgement of the Church But forasmuch as I know that neither all nor the greatest part of ghospellers in England will submitt themselues dutifully and humbly vnto this rule though I may and do challendge it at their hands therefore I will lay downe three considerations whereby you may see the equity yea the necessity of the sayd rule and how you are bound in Christian simplicity to accept it with true and hearty obedience 21. FIRST it is impossible without extraordinary reuelation to distinguish Canonicall Scripture from Apocryphall otherwise then by the testimony of the Church SECONDLY when by the testimony of the Church you can thus distinguish the Scripture yet you must giue credit vnto some translatours since you vnderstand not the originall text and if they render the Scripture vnfaithfully how can you buyld your faith vpon it with infallible euidence THIRDLY when by the authority and warrant of the Catholick Church you haue the Scripture faithfully translated the principall poynt is yet behind Tantum obstrepit veritati adulter sensus quantuÌ„ corruptor stylus Tertull. in praescript c. 17. to witt the sense which is the very soule thereof If pure necessity compell you to fly vnto the Church for your assurance in the first and second poynts will you rely vpon your owne discretion and wisedome in the third If you obiect your Spirit I also obiect mine If inward testification I haue the same You compare Scriptures so do I. You pray I do the like You are sure my certainty is as great You haue reason mine is as strong You haue faith mine is not inferiour Thus our contention is earnest and our successe is none 22. What remayneth but that we both should try our Spirits and examine our priuate thoughts according to the perpetuall and generall doctrine of that Catholique Church from which we receiued the Scriptures and which by singular notes of Antiquity Vniuersality Consent Succession c. is most eminently approoued vnto vs For which cause †cap. 15. Tertullian doth excellently prescribe and if I be not much deceyued * in his epist to the Archb. of Cant. D. Field doth condescend vnto him that Whereas Hereticks pretend the holy Scriptures and as they mooue some men with their boldnesse before hand so in the congresse of disputation they tire the strong and insnare the weake and dismisse the middle sort with scruples we must preuent them in their course and not admitt them vnto any disputes concerning the Scripture and if this be their strength we must consider first of all to whom the possession of Scriptures doth agree least he be admitted vnto them who hath no right therein c. The residue I commend vnto your owne perusall and so I referr the euent of all vnto the blessed disposition of our onely Lord and Sauiour Iesus Christ CHAP. 3. The falsehood and inciuility of D. Field traducing Card. Bellarmine §. 1. Three criminations deuised against the worthy Cardinall by D. Field 1. Your learned Doctour hath sprinkled many vntruths in his discourse to the personall disgrace of Bellarmine and then
Negandum non est c. It is not to be denied that the soules of some men deceased haue relief by the piety of their liuing friends c. 24. Now what an absurdity were it in S. Augustine to affirme with great confidence that some soules are relieued by the piety of their friends and yet to be in doubt whether there be any distinct estate of soules afflicted with a temporall payn But whether it be more probable that S. Augustine was thus caried into a braynelesse conceipt or that the Protestants deriue his words against his cleare purpose I remitt me vnto your ingenious and wise determination 25. Meane while I shall intreat D. Field to take notice of one question which I desired long since to propose vnto him and to craue his playn resolution therein without ambiguous or perplexed speach Forasmuch as S. AVGVSTINE doth often and constantly deliuer vnto vs not onely by the knowen instruction of the Catholick Church but by the certayn euidence of holy scripture that there is a temporall payn inflicted vpon some soules in a future estate why doth D. FIELD conceale this poynt from his Readers and why doth he * Pag 7â— muster vp such sentenes onely as beare a shew of doubt and then make a pretense that Augustine did DOVBTINGLY runne into Purgatory and that he DOVBTFVLLY broached an opinion which gaue occasion to the Papists heresy in this matter Besides if the Papists were as greatly proud as * Pag. 71. 170. 1â—9 in epist dediâ— c. D. Field doth earnestly object this crime vnto them yet were they so foolish and obtuse also that they would rather assume this doctrine from S. Augustines DOVBTFVLL sentences then from his perspicuous and irrefragable authorities in this behalf 26. To conclude this second branch of D. Fields accusation it may please you to consider with me that as piety doth oblige vs to reconcile all places of sacred Scripture which seeme to imply any contradiction in such manner that the truth of each may be inuiolably preserued according to the intendment of the holy Ghost See Zanch. de Redemp in quaest de Inuocat Sanct. what rules he prescribeth in this case so wisedome doth prescribe vnto vs that no doubtfull sentence in the Fathers should be expounded or admitted against their certayn doctrine in other places and specially when it is strengthened by the publick approbation of the Church For as it is a singular impiety in Luther and in his truest disciples to reiect the Epistle of S. Iames vpon a supposed or seeming * We are iustified by faith without the works of the law Rom. 3.28 We are iustified by works and not by faith onely Iames 2.24 contradiction therein against S. Paull whence * See Duraeus in respons ad Whitaâ—â—ruÌ„ pag. 9. Pomeranus in his Lutheranicall violence sayth that the Author of S. Iames his epistle bringing an impious argument and making a ridiculous collection alleadgeth Scripture contrary vnto Scripture and thus he renounceth a part of holy writt with extreame defiance so it is a remarqueable folly in any man to inforce conclusions out of some obscure or dubious places in the Fathers sensed against their euident and perpetuall doctrine elswhere a course which the chief Protestants despise and contemne in the Puritans at this day 27. In the THIRD branch of this accusation D. Field is very iniurious vnto the dignity of this blessed and renowned Father For he knoweth that S. Augustine doth not fearfully impugne this errour viz. all rightly belieuing Christians shall find mercy in the end whatsoeuer their wickednesse were c. inasmuch as many testimonies are extant in his * Enchiâ—id ad Lauâ— c. 67. De fide opeâ— c. 15. De Ciuit Dei l. 21. c. 26. workes whereby it doth appeare that he disclaymed it absolutely and disprooued it fully howbeit he is modest and temperate in his disputes and not of that rusticity as our brethren in Luthers and Caluins ghospell who like Cadmaean vpstarts conuulnerate themselues with mutuall reproach whereby they are exposed vnto a publick and iust contempt 28. But now ô * This honour may be as duly giuen by me vnto S. Augustine as it is giueÌ„ by M. Rogers in his Cathol doctr epist dedicat nuÌ„ 4 vnto M. Latimer sacred and reuerend Augustine I will turne my speach vnto thy religious learned and excellent self Diddest thou so feare to oppugne an errour that thou diddest not feare to violate the truth Couldest thou not reprooue a falsehood in some men without giuing occasion of heresy vnto others Wouldest thou so peremptorily affirme and yet immediately doubt in the same thing and specially the matter being such as in extension did belong vnto the whole Church for so thou hast informed me and in consequence doth euacuate Christs meritts for so we pretend and impart his office vnto our proper satisfactions 29. If this be so then a Contra Henâ—ic 8. S. Luther had a good reason for his contemptuous demand Quis est Augustinus quis nos coget illi credere Who is Augustine and who shall compell vs to belieue him If this be not so why then do we traduce thy glorious name to destroy the ancient faith and why do we depresse thy incomparable worth to sustayn our ruinous cause § 3. S. HIEROME abused by D. Field 1. I Come vnto the third Doctour of the Latin Church S. Hierome whom our Great Reformer doth not onely b Luth. in Gen. 22. trample vnder his feete but also c Luth. in colloq conuiual in cap. de Scholast Theol. expelleth out of the number of Doctours and pronounceth him to be an Heretick for thus he honoureth and reuerenceth the Fathers much more then the Romanists do 2. Though D. Field hath moderated his stile toward S. Hierome and vsing the testimonies of this Saint at his pleasure dismisseth him whith a more gentle imputation saying that d Pag. 166. Hierome was a man of a violent spirit yet as the abuse which he offereth vnto him in the question of Purgatory is subtile in the manner and hatefull in the matter thereof so he doth plainely discouer his affection toward the Truth and the Fathers to be such that he neither respecteth how vainely he doth elude the first nor how vnconscionably he doth intreate the second Marke therefore e Pag. 79. This opinioÌ„ he putteth vpon S. Hierome as you shall see presently his artificiall passadge which here ensueth 3. It was an errour of sondry of the Ancient that all Catholick Christians how wickedly so euer they liue yet holding the fundation of true Christian profession shall in the end after great tormens endured in world to come be saued as it were by fire They durst not say as Origen that the ANGELLS who fell Note theis 4. opinioÌ„s shall be restored in the end nor as some others that all MEN whether Christians or Infidells nor as a third fort that all
their verdict the Church of God seemed to deserue more blame then this heretick who is branded with just infamy and perpetuall disgrace 3. Though Bullinger was fiery and boysterous against our brethren of the house of Saxony the ancienter family of the yong ghospell yet he doubteth not to hold some good correspondency with them in this particular and therefore whereas he had made a lardge confession to his euerlasting shame saying e Decad. 4. Serm. 10. I know that the Ancients prayed for the dead I know what Augustine the noble Doctour and what Chrysostome the eloquent Preacher haue written of this matter I know that the Fathers say it is a Tradition of the Apostles and how Augustine affirmeth that it is a custome of the vniuersall Church to pray for the dead I know also that Aërius was condemned because he did oppose himself against it c. he taketh vpon him in his liberty to reprooue the Fathers and to debilitate the soueraigne authority of the Church But as the leuity of this man doth justly deserue that the seuere * Quanta vanitas qâ—aÌ„ ta impudeÌ„tia Bulliâ—geri c. See BreÌ„â—ius contra Bâ—â—ling pag. 105. c. reprehension of Brentius should be duely applied vnto him in this case so the pretense of * Against D. Kellison booke 2. chap. 4. D. Sutcliffe saying that Aërius was reputed an heretik for Arrianisme and not for finding fault with * Such superstition as the whole Church embraced See before pag. 60. superstitious oblations for the dead is such a folly as wise men would contemne or such an ignorance as a meane Scholler would commiserate and pity in a Doctour of so great celebrity and renowne For though it be true that Aërius was infected with Arrianisme yet forasmuch as he deuised new opinions repugnant vnto the Catholick faith he hath a peculiar and distinct place in the * Made by S. Aug and Epiphan catalogue of hereticks which were a superfluity and an absurdity also if Arrianisme had bene the proper cause for which he was condemned by the Church 5. I will leaue theis forayn Authours and repayr vnto our domesticks to witt D. Humfrey D. Abbot M. Cartwright and D. Morton who being of greater value then many others may stand forth and speake in the name of all the rest 6. The foreman is f Contra Campian pag. 261. D. HVMFREY whose resolution seemeth to be the publick confession of our Church NOS non improbaemus c. VVE disallow not any thing wherein Aërius did think * Quod rectè sensit Aërius truly c. Truly The Papists themselues will joyne issue with vs in this assertion But the question is whether Aërius did think truly in this particular or not Here the learned Doctour sheweth the perplexity of his heart See afterward Part. 2. c. 2. § 1. and yet adorning a fowle matter with fayr words he slideth forward and discouereth in plentifull sort that our Church doth propend wholly vnto the doctrine of Aërius in this point 7. The second is D. ABBOT whose authority must componderate with D. Fields and will discountenance his exposition of this matter g Against D. Bishopp Part. 1 pag. â—6 In the time of Epiphanius saith he there was an alteration made of the custome of Prayer for the dead Other deuotions were added vnto it with opinion to mitigate if need so required the very paynes of hell This AERIVS spake against and indeed spake against it with greater reason then Epiphanius hath defended it c. Here Maister D. Abbot dealeth iniuriously with Epiphanius in whose behalf S. Augustine shall witnesse that * See before pag. 27. he was a man very renowned in the Catholick faith But in the meane time do not theis men agree like harp and harrow One sayth h See before §. 1. num 1.2 SVRELY it appeareth c. The other sayth THIS Aërius spake against c. Thus they differ in their expositions as you see betwixt themselues and yet neither agreeth with the truth And no meruaile for i Lactant. haec est mendaciorum natura vt probè cohaerere non possint May I not say of theis men as k Offic. 1. Cicero sayeth of pedling merchants nihil proficiunt nisi admodùm mentiantur 8. The third is M. CARTWRIGHT who being an l See the opinions of Aërius before pag. 60. Aërian heretick in a farther degree then they are who principally obtayn the name of Protestants in our contrey howbeit that is the proper inheritance of Luthers more naturall children in his faith and reintegrating the heresy of Aërius * Pag. 403. touching the equallity of a Bishopp and a Priest is iustly noted by * So where D. W. obiecteth the CouÌ„cell of Nice vnto him he turneth it off affirming that it is spotted with infamy by decreing that single men admitted to holy orders shall not marry afterward Which point is fitt to be considered by M. Rogers saying p. 115. that if Paphnutius had not byn at Nice that Councell had erred D. VVhitgift iustly in respect of the thing vniustly in respect of their profession vpon the conformity which he embraced with Aërius in this matter And truly the pure or rigid Caluinists are guilty thereof without all possibility of defence But how doth the Presbyterian remooue this disgrace from himself and from the consorts of his folly I am not to regard sayth he what Epiphanius deliuereth in this matter for he was a man obnoxious vnto errour and if his authority could inconuenience me herein it might likewise confirme the popish errour of prayer and oblation for the dead which things are in no wise retayned by our Church 9. This is the summe and substance of his answere whereby I was excited to consider that as the * Aristot de histor animal irchin in hir naturall prouidence maketh a double prospect in hir nest that she may by this meanes defend hir self from the injury of all weather so the Protestants furnish themselues with a double principle viz. Scripture and Fathers In their conflict with Papists they limitt and confine all things vnto the Scripture sensed by themselues conueniently for their owne security and aduantage If they incounter the Puritans they reduce them vnto the judgement of Antiquity and suffer them not to randge vp and downe in their vast and vnsetled imaginations In theis principles they are very inconstant and runne into a circular absurdity without any certayn and indubious resolution of their faith 10. The fourth and last is o Cathol Apolog. Part. 1. l. 1. c. 33. D. MORTON who seing our reformed Churches deepely touched with Aërianisme seeketh by all meanes to decline the point and seemeth fearfull in handling his owne wounds or as Luther obserued in Zuinglius he paseth it so gingerly as if he trode vpon eggs and like a sheepe in the briers the more he struggleth the more he is intangled Behold therefore
throughout 2 whole * 10. â—â— chapters going immediately before as you shall perceiue by this example which hath more shew of probability on his side and is of more importance then all the rest His words are thei †pag. 83. Touching the second cause of the Churches ruine which is the ambition pride and covetousnesse of the Bishopps and Court of Rome * Part. 1. in 4 coÌ„siderat post Tract de Vnitate Ecclesiastical Gerson boldly affirmeth that whereas the Bishopps of Rome challendging the greatest place in the Church shou'd haue sought the good of Gods people they contrarily sought onely to aduance themselues in imitation of Lucifer they will be adored and worshipped as Gods Neither do they think themselues subiect to any but are as the sonnes of Beliall that haue cast off the yoke not enduring whatsoeuer they do that any should aske them why they do so They neither feare God not reuerence men 42. What credulous and ignorant Reader may not be intangled by such sugred speaches so full of deadly poyson For first to deale with some of his words and then to come vnto his matter why doth the Doctour produce Gerson boldly affirming that the Bishopps of Rome CHALLENGED the greatest place in the Church Doth not Gerson say boldly that the Bishopp of Rome is a Monarch in the Church by diuine right * Pag. 5.6 See before and deale vnpartially in this matter Agayn whereas it may seeme an odious imputation and specially out of Gersons mouth that the Bishopps of Rome would be adored and worshipped which word M. Doctour supplieth out of his owne store for exaggeration sake as Gods you may consider that without all question Gerson doth not reprooue the exhibition of condigne honour vnto the vicegerent of our Lord and Sauiour Iesus Christ For * Part. 1. de Potestate Ecclesiasticâ considerat 11. Gerson doth freely agnize that in respect of the admirable power which is committed by Christ vnto the Pope as Pastour of the vniuersall Church though he be most wicked in person yet in respect of his place he may be called most holy which assertion is extreamely repugnant vnto the temerarious malice of Iohn Husse saying that †See CoÌ„cil Constant. Sess 12. in Artic. Huss 23. the Pope may not be called most holy in respect of his office for then the Diuell himself may be called holy also and that he may be adored cultu duliae euen vnto the kisses of his feete and so in other honours Which humble deiection will hardly agree as I conceiue with the proud Spirit of Luther Zuinglius or their compeeres 43. I pretermitt my iust exception against some words whence the Doctour sucketh no small aduantadge and come vnto the purport of the matter it self wherein you may behold his generall obliquity and deceipt Farâ— was it from Gersons heart to impayr the dignity of our Lords anoynted as * See before pag. 8. himself speaketh and to scandalize the Apostolicall See much lesse did he intend to yeald the least defence vnto any man of VVickliffs race But you may be pleased to vnderstand that the Catholick Church had suffered much diuexation in his time by the pernicious schisme of Antipopes the †See GersoÌ„ a little before in his treatise Quot schif mata c. two and twentieth schisme of that kind by whom a great distraction ensued among Christians as he doth bitterly complayn To extirpate this euill a Councell was indicted at Pisa and thither the prelates of the Church flowed in great abundance Wherefore this worthy guide of Gods Church and seuere enimy of all VVickliffian hereticks layed downe certayn waighty considerations for the direction of so important a businesse See the place cited by D. Field num 41. in the number whereof is this particular ensuing The vnity of the Church now to be procured in the Councell of Pisa vnto one certayn VICAR of Christ ought to rest more solidly vpon the sentences and deliberations of the Councell and of the wise men that will repayr thither yea though they offer no euident reasons then vpon the allegations and assertions or excusations or iustifications either of them who now contend about the Papacy or of any their abettours This consideration is easily deduced from hence viz. that the meane of virtue is to be accepted as a wise man shall iudge thereof and as a spirituall man who discerneth all things shall say but not as a carnall man who fauoureth not the thinge that are of God shall fayne vnto himself For who will doubt when more causes concurre in their behalf who shall assemble together in the Councell but that such as employ their diligence to make vnion in the Church should be credited rather then * The Antipopes they wo striue to possesse that presidency which they already obtayn â—orthe too much and carnall loue of a man vnto himself and vnto his necessaries is it not wont to deceiue and to carry into impious errours euen vnto the imitation of Lucifer that they would be adored as Gods and repute not themselues subiect vnto any man as sonnes of Beliall without an yoake and that no man may say vnto them VVhy doest thou so They feare not God nor reuerence man whereas they ought to be more humble and more prompt to serue in the office of their prelacy by how much they see themselues more obliged to render their accompt 44. Thus I haue presented the matter completely vnto your view with the true substance and due circumstance thereof I know that your excellent apprehension will not suffer you to be transported by vayn pretenses against the cleare light of vnresistable truth Wherefore your prudency shall ease me of farther payn in the explication of this thing 45. Finally to giue a plenary satisfaction vnto you and others concerning GERSONS opinions generally your REFORMATION the ruine of the Church being masked in that glorious name you must vnderstand that whereas he reprooueth the ambition of some Popes you haue renounced the institution of Christ He accuseth the exorbitancy of some disordered persons you disclayme the verity of the Catholick faith He disprayseth the vnlawfull abuse of things you contemne their necessary vse He wished a remedy of some euills your remedy is worse then the euills themselues He desired to euacuate the bad humours you haue leâ—t forth the life-bloud of the Church In stead of conuersion we see subuersion in stead of reformation we behold deformation Church against Church faith against faith intestine conflicts with endlesse strife And whence is this Because vnity is necessarily dissolued where all the members are not conioyned vnto one head a mischief which had neuer bene knowen if Luther had applied Gersons * See before num 25. remedy in the curing of hir sicknesse To conclude therefore there is a resemblance betwixt Ioabs cruelty against the sonne of his Maister and Luthers insolency against the Father of the
exception of D. Field against Miracles refelled by the authority of GERSON whom he magnifieth as a man that wished our Protestanticall Reformation 1. I Loued sometimes esteemed the Church-booke of D. Field as the best oracle of our dayes and as the worke commended the Authour so the Authour did reciprocally commend his work in my simple thoughts 2. Amongst sondry positions which he there frameth as bulwarkes of our Religion and impregnable forts thereof I applauded this which here ensueth viz. a Pag. 185. We say that howsoeuer it may be some miracles were done by such good men as liued in the corrupt state of the Church yet that is no proof of those errours Purgatory Transubstant c. which the Romanists maintayn against vs. For VVE PEREMPTORILY DENY that euer any Miracle was done by any man in times past or in our times to confirme any of the things controuersed betweene the Papists and vs. 3. In this resolution I was vndaunted because I tooke it to be substantiall I embraced it as a necessary principle because if it should fayle then it followeth most euidently either that God is not true or that our Religion is false 4. But now after my long and serious discourse concerning the aforesaid miracle I was compelled to sound retreate and to deny my peremptory deniall for my reason did informe me that S. Bernard hath long since by miracle confirmed the doctrine of Purgatory it being one of those things which are controuersed betweene vs and the Papists at this day 5. Besides since any man who is meanely instructed in the writings of the Ancient doth know that S. Gregory was a Papist for which cause b Cathol Apolog. in Secunda Classi D. Morton hath stalled him in the catalogue of Popish Doctours and that S. Augustine his messenger vnto vs deliuered the same Popish faith in England as c Centur. 1. fol. 35. Iohn Bale confesseth saying Augustine the Romane was sent as an Apostle from Gregory the first to season the English-Saxons with a popish faith whence the same Bale is pleased to affirme that King Ethelbert died 21. yeares post susceptum papismum after he had receiued Popery finally that this holy blessed man who came from farr to sing the Lords song in a strandge land did worke many rare miracles by cooperation of the Diuine Power for this is euidēt by the testimony of d Lib. 7. ep 30. S. Gregory the Great of e Eccles hi. l. 1. c. 26. 31. l. 2. c. 2. c. V. Beda and of sondry others yea f Act. Mon. pag. 105. Iohn Fox himself can find no exception against this poynt howsoeuer he participateth with the malignity of g Contra Camp Rat. 5. D. Humfrey h In his Reply pag. 185. M. Iewell i Centur. 1. Iohn Bale c. and throweth out his contumelies against so worthy a Saint to disgrace the work of our happy Conuersion from Paganisme vnto Christianity I desired to vnderstand whether we could truly deny since we do PEREMPTORILY DENY that none of those things were euer confirmed by Miracle wherein the controuersy standeth betwixt us and the Papists at this day For I argued thus in my priuate cogitations and said Did God concurr with our Augustine and his assistents by any FALSHOOD to strengthen the supposed heresies which they did then and Papists do now maintayn No for this were against his Truth I know that he neither deceiueth nor is deceiued Or did he concurr with them by CONFVSION to strengthen some part but not all that faith which they preached in the name and authority of the Romane Church No for this were against the sweet disposition of his gifts and workes and I am assured that he is the God of order and not of confusion as I see in the Catholick Church 6. But there is yet an other euidence which as it is more particular so it was more potent and perswasiue vnto me then the former And because as it was a key to vnlock my vnderstanding so since it doth most highly import your selues deare Contreymen to take good notice thereof I will here deliuer it vnto you briefly and playnely branching it into three considerations 7. FIRST therefore it may please you to be informed by k Pag. 171. D. Field that TRANSVBSTANTIATION is one of the greatest mysteries of Popish religion which all Papists at this day do most firmely hold and belieue Whence it followeth if so speciall a * Miraculū in Mysterio Mystery of Popish faith as this is were iustified by any Miracle then all the Religion of the Papists is thereby confirmed and established eminenter that is to say in a principall or eminent manner 8. SECONDLY it may please you to be farther indoctrined by the mature resolution of l Pag. 186. D. Field and the graue iudgement of the Metropolitan himself for this CHVRCH-booke was composed at his * See D. Fields ep dedicat to the Archb. of Cant. direction approued by his censure and publicated by his authority that there is NO BETTER proof of the goodnesse of our the Protestants cause then that that which we Luther Zwinglius c. haue done in the REFORMATION of the Church was before wished for expected and foretold by the BEST men that liued in former times in the corrupt state of the Church In the number of which best men he recompteth GROSTHEAD and GERSON whom with some others he doth * Pag. 85. elswhere intitle VVorthy Guides of Gods Church But how good a proof this is and how laudable our Reformation is which standeth and supporteth it self chiefly vpon the same you may perceiue by the little Appendix which ensueth in the conclusion of this Treatise Which when you haue carefully perused and discreetly waighed then reflect vpon this matter and then speake in the vprightnesse of your consciences betwixt God and your selues whether the Cause be not very bad and the Patrones thereof much worse Let that be an example vnto you for euer to see what immoderate affectation of vntruth possesseth your most eminent Authors and how miserable your Religion is of whose goodnesse there is no better proof 9. THIRDLY and lastly it may please you to vnderstand that this worthy Guide of Gods Church and one of our pretended Fathers m Part. 4. Serm. in festo Corporis Christi Iohn Gerson the most Christian Doctour as he is commonly stiled by the Church discoursing vpon the aforesaid great mystery of Popish Religion and reproouing INFIDELITY to witt of Berengarius and in him of Caluin for it is a memorable poynt to consider that though Berengarius did abiure his errour against the Reall presence and died * See Gerson ibid. penitently for the same yea though the n Centur. 11. c. 10. pag. 527. Lutherans of Magdeburge themselues do expressly say that Pope Leo the 9. did meritt great praise by condemning the heresy of
See afterward Part. 2. chap. 1. §. 2. For all Papists are of this opinion viz. that no sinnes but veniall onely shall be expiated in Purgatory fire Secondly the imputation of POPERY fastened vpon him from whom we English-men receiued our first instruction in the faith This was a good motiue vnto me to embrace Popery as passionate Sir Martin Luther phraseth the Catholick Religion whom I might more justly call a foule mouthed dogg then b Against D. Bishopp Part. 1. D. Abbott bestoweth this homely courtesy vpon a very learned * T. W. Priest since we were translated immediately from Paganisme vnto this belief by the wonderfull and gracious operation of almighty God Thirdly his confession of S. Gregories judgement concerning the remission of some sinnes after this life which D. Field would infrindge as you see by misinforcing his testimony against his euident purpose in that * Lib. 4. dial 39. place and his resolution elswhere 8. For in his exposition of the penitentiall Psalmes he deliuereth in * Psal 1. 3. in the beginning of each two seuerall places and strengtheneth himself in the first with the authority of S. AVGVSTINE whom he there expressly nameth that some men passe into heauen by the fire of purgation and are expiated thereby in the future life Could I desire a more copious satisfaction in the truth of this matter Or could I wish a more abundant redargution of D. Fields falsehood in traducing the Testaments of the dead for so their works are to establish that doctrine which they did wholly disclayme 9. Now a word or two concerning S. Bernard whom he coupleth very plausibly with S. Gregory as you may see to inferr a conclusion against that faith which they both professed I turned vnto the place in S. Bernard which truly can by no meanes admitt such an interpretation as M. Doctor doth colourably pretend For it is not the meaning of S. Bernard to deny that God doth at any time inflict a temporall payn after the remission of the guilt of sinne because this position were extreamely repugnant vnto Scriptures and Fathers and Reason as I shall briefly declare * Part. 2. chap. 1. §. 2. afterward and vnto the very condition of the Sacrament of Pennance it self wherein S. Bernard knew right well that sinne is remitted and yet all future punishment is not thereby taken away This was the conforme doctrine of the Catholicks in his time and who is so meanely skilled in S. Bernards faith as to conceiue that he would oppugne a matter of such sublimity and so correspondently intertayned by the Church 10. But the truth is this S. Bernard perswadeth men to flye from the contagion of sinne the effect whereof is such that as by naturall death it seuereth the soule from the body so by spirituall death it sundreth God from the soule And as sinne brought forth punishment so the cessation from sinne preuenteth punishment because no punishment doth follow where no sinne is gone before What then doth no effect of sinne remayn where the guylt of sinne is remitted S. Bernard * He esteemeth death it self to be a punishment of sinne as you may see by the sequele denieth it and therefore shewing in what sense he there intendeth that VVhen ALL sinne shall be * Prorsus D. Field himself coÌ„fesseth pag. 98. that Death tyrannizeth ouer the body c. Serm. in â—bitu Huberti VVHOLLY taken out of the way then shall no effect of it remayn he subnecteth this sentence in his sweet and diuine manner viz. Happy is our expectation and blessed is our hope whose Resurrection shall be much more glorious then our first estate of creation before our fall forasmuch as neither sinne nor punishment neither euill nor scourdge shall raigne or dwell or haue possibility to raigne or dwell either in our bodies or soules 11. To conclude it may please you to read and to ponderate this one little saying of S. Bernard by which you may take an estimate of his iudgement in theis matters My brethren while you think to auoyd a very small punishment in this world you incurr a greater in the next For you must vnderstand that you shall pay an hundred fold in * In purgabilibus locis Purgatory for those things which you neglect in this life 12. I know most kind Readers that you meruayle no lesse now then I did by what art D. Field can distill his Church out of the writings of theis worthy and learned men or how their authorities may be honestly alleadged to prooue that Papists are nothing els but a faction in the Church forasmuch as those Authors generally whom he produceth in his glorious Appendix are really interessed in that faction and enimies of our Protestanticall Church Wherefore I did now sufficiently vnderstand that we Protestants assuming the name of Israell vnto our selues and imputing the name of Philistims vnto the Papists could not iustify our affectation therein by any better resemblance then this viz. As the poore 1. Sam. 13.19.20 distressed Israelites were constrayned to repayr vnto the Philistims for the sharpening of their dulled tooles so we miserable Protestants hauing no better meanes are inforced to go vnto the Papists to procure some weapons for our defence from them which we turne vngratefully and vniustly against their owne bowells §. 2. S. AVGVSTINE abused by D. Field 1. YOu haue * Pag. 13. seene the goodly pretense of D. Field assuring you that the Protestants honour and reuerence the Fathers much more then the Papists do Which venditation if it did proceede from a syncere heart then D. Field should not stand in need of his inflexions and corruptions to sustayn his cause with their disgrace and much lesse with infaming the greatest of them all in this manner which I will here represent vnto your Christian view 2. The Romish manner of praying for the dead saith c Pag. 99. he hath no certayn testimony of Antiquity for NO MAN euer thought of Purgatory TILL Augustine to auoyd a worse errour did DOVBTINGLY runne into it d And none before that is false after whom e And not all that is false many in the Latin Church embraced the same opinion but the * See befor pag. 54. Greek Church neuer receiued it to this day 3. He is yet more seuere vnto S. Augustine vnto the Papists and vnto this doctrine saying that f Pag. 79. Augustine doubtfully broached that opinion which gaue occasion to the Papists of their HERESY touching Purgatory This imputation of heresy doth cleaue as strongly vnto the Fathers whom he pretendeth to honour and reuerence as vnto any Papist at this day for what should I speake of g Part. 4. Serm. de defunct in Querelâ defunct GERSONS heresy in this point whom he honoureth and reuerenceth so farr as to intitle him a * Pag. 85. worthy guide of Gods Church c. 4. Now though I obserued many
vntruths which are sparsed in theis little sentences of D. Field yet I will exhibit the chief onely vnto you at this time reducing the said accusation vnto threc particulars The first noteth the TEMERITY of S. Augustine as though he had bene the Authour of a new fancy The second noteth his IRRESOLVTION as though he had bene vncertayn and dubious in this conceipt The third noteth his FOLLY or want of judgement as though he had runne inconsiderately into an errour in this point to auoyd a worse in some other Concerning each of theis particulars I will offer vnto you the fruicts of my late Protestanticall meditations 5. In the FIRST branch of this accusation I found the dealing of D. Field to be so corrupt and vncapable of defence that thereupon I conceiued an extraordinary detestation of my cause which surely is so euill that our greatest Diuines fall from a good conscience while they employ their art to sustayn it from falling and no doubt but if D. Fields aduantadge against Cardinall Bellarmine worthy of immortall honour were sutable vnto this then his censure were not vnjust which * Pag. 1â—7 he deliuereth in theis words here Bellarmine sheweth * Diuide that word for D. Fieldâ— owne vse plainely that his impudency is greater then his learning 6. The suggestion of D. Field against S. Augustine in this particular discouered it self vnto me to be vayn and empty for two respects First because our owne writers teach the contrary secondly because the Fathers themselues both Greek and Latin are cleare witnesses against him in this behalf 7. For first I was informed by M. Rogers in his h Pag. 120. See M. Perkins in his problem pag. 185. Catholik doctrine that the Papists are new and renewed Hereticks forasmuch as they consort in the doctrine of Purgatory with the old Montanists who thought that there was a purdging of soules after this life Likewise M. Gabriell Powell patching together a fardell of heresies and laying them vpon the Popes back sayth that i De Antichristo pag. 243. the Pope hath taken Purgatory from Montanus a miserable heretick in the ancient primitiue Church But here I would be instructed by theis gentlemen Catholicks why neither * Haeres 26. c. S. Augustin nor Epiphanius promising to deale * Haeres 48. propè sinem exactly in registring the heresies of Montanus and others nor any Catholick Authours who were carefull to obserue the entrance and progresse of heresy did neuer reprehend this supposed heresy in Montanus nor in Tertullian whose testimony my Brethren haue alleadged but did receiue embrace and deliuer the same really as true legitimate and Apostolicall doctrine Euery thing is not heresy which an heretick doth maintayn but that precisely wherein he dissenteth from the conformable opinion of the Church I proceed 8. The Magdeburgian k Centur. 3. Centuriatours seeme to lament that the seeds of Purgatory are dispersed in the works of Origen but as for Prudentius Lactantius and S. Hierome they accuse them in expresse termes as men wholly imbued with this conceipt 9. I came secondly vnto the Fathers as well of the Greek as of the Latin Church and was furnished by each with singular and abundant proofes some small parcell whereof I will here tender submissiuely vnto your view S. l In Esaiam c. 9. Basill sirnamed the GREAT saith that God doth intimate vnto vs an expurgation according to the sentence of the Apostle m 1. Cor. 3.15 if any mans work burne he shall be safe but as it were by fire Likewise S. n Serm. de defunct Gregory Nyssen an holy Bishopp and most worthy in the judgement of o Cap. 42. Vincent Lirinensis to be the brother of Basill in respect of his faith conuersation integrity and wisedome writeth copiously of this matter and teacheth that the fire of Purgatory shall cleanse the soule and purify hir before she take possession of eternall ioy 10. This noble payr was of some more antiquity then S. Augustine for S. Gregory Naziaâ—z the * See G. Nazianz. in orat funeb companion of S. Basills labours was the instructour of * S. HieroÌ„ in apolog aduersus Ruffin S. Hierome and S. Hierome himself was a venerable old man when S. Augustine was in his flourishing age as the sequele shall more amply declare Now though S. Basill and his brother may be sufficient witnesses in this behalf yet because the p Deut. 19.15 Scripture saith that in the mouth of two or three witnesses euery word shall stand I will adioyne a third to witt q Homil. 3. de Epiph. Euseb Emissenus more ancient then them both who affirmeth that such as haue committed things worthy of temporall punishment shall passe through fire and shall there pay the vttermost farthing c. 11. The Latin Fathers conspire with the Greeks herein For S. Hierome who was well striken in yeares when S. Augustine was in his strength whence it is Vid. epist Aug. 11. 14. that he taketh vp this prouerb against him A wearied oxe treadeth sure and vseth this complement vnto him Farewell deare friend my sonne in yeares my father in dignity sayeth without all ambiguity that some soules shall be afflicted with temporall payn after this life But I will referr this point vnto the next section where S. Hieromes name must be deliuered from D. Fields vnjust calumniation 12. I come therefore vnto a payr of excellent men with whose verdicts I will here rest content The first is r In Psal 37. Ruffinus auerring that Purgatory fire is more grieuous then any punishment inflicted in this life The second is S. Ambrose witnessing that some soules shall suffer temporall payn by fire and endure a penall expurgation therein In Psal 118. Serm. 20. â— In psal 36. v. 14. c. See S. Aug. Confess The first was little inferiour in his age vnto S. Hierome the second was the Father of S. Augustines faith for he begate him with the word of truth 13. Theis things being thus premised and duly waighed judge now with me courteous Readers whether there be any colour of truth in the first part of D. Fields accusation deuised against S. Augustine viz. No man euer thought of Purgatory TILL Augustine ranne into it c. And so much for this 14. In the SECOND branch of his accusation I saw that the learned Doctour doth earnestly seek after some delusions to intangle his vnrespectiue and incompetent Reader therein For though he pretendeth that as S. Augustine was the man who before all others did runne into this opinion so likewise it was with a perplexed and vncertayn mind yet many euidences did occurre vnto me in his workes which clearely dismaske the vanity of this vnreasonable suggestion 15. Out of a great number I selected two and they are sufficient to eneruate the disguised shifts of all Protestants in this behalf The FIRST Å¿ De verb. Apost Ser.
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
children the payn is more durable then the fault as * Tract 124. Ioh. S. Augustine speaketh least the fault should seeme small if the payn were finished with it 6. Now as the temporall payn of sinne is justly reserued after the remission of the guilt so it is not alwayes inflicted in this life De Ciuit. Dâ—l 21. c. 13. but sometimes in the next Wherefore S. Augustine confessing that God doth designe poenas teÌ„porarias pro peccatis praeteritis distinguisheth immediately and saith poenas temporarias alij in hac vit a tantùm alij post mortem alij hîc illîc patiuntur 7. Thus I found a double reason of Purgatory the FIRST because some smaller sinnes wherewith grace may consist in the soule are there expiated both in respect of guilt and payn the SECOND because some temporall payn reserued by the justice of God after forgiuenesse of the guilt by his mercy is there sustayned by them who haue not bene exercised with condigne pennance in this life And here ariseth a proper solution vnto the subtility of D. Field See before pag. 103. who would conclude that if all sinne be taken away which is the cause the effect must cease which is punishment c. For though the obligation vnto eternall punishment ceaseth actually vpon remission of the guilt yet the obligation vnto temporall punishmeÌ„t doth remayn by the justice of God his ordinance concurring with our desert is a sufficient cause to produce such effect Therefore till his justice be satisfied the cause of punishment doth still endure 8. To coÌ„clude Whereas M. Rogers would inforce an absurdity vpon Eckius other men as though they were distracted into great variety of opinion coÌ„cerning the cause of Purgatory he misreporteth their intentions For though some few men did conceiue that all veniall sinne is wasted and taken away from the soule immediatly vpon hir separation from the body yet I saw that they and all other Papists to speake in my old language do concordably and vniformely teach that no mortall sinne such as * See D. Field pag. 146. excludeth grace from the soule and * See S. Au. Enchirid. ad Laur. c. 69. excludeth the soule from heauen is purdged after this life otherwise then in reference vnto temporall payn reserued and inflicted after remission of the guilt But M. Rogers would lead his reader to conceiue that the Papists are singularly diuided in their opinions some affirming that onely Veniall sinnes others resoluing that Mortall likewise are cleansed in a penall estate 9. Many such collusions and deuices I obserued in this Author but I will not trouble your patieÌ„ce any longer with the recapitulatioÌ„ of his vntruths forasmuch as by this little which you haue already seene you may coniecture of the rest which I conceale VVhat can you expect from them whose Religion is founded vpon the sands of falsehood and not vpon the rock of truth Do men gather grapes of thornes or figges of thistles Wherefore I will now make hast vnto the conclusion of all and I will end my discourse briefly with him froÌ„ whom my conuersion did happily beginne CHAP. II. Of D. HVMFREY and his booke intituled Secunda pars Iesuitisini coÌ„tayning his answer vnto the 5. former Reasons of EDM. CAMPIAN COncerning the Authour and his work I will say little it is the iudgement of many principall Diuines in EnglaÌ„d that D. Humfrey was worthy to endito such a booke that the booke is worthy to proceed from Arch a man who was reputed sound in the fayth for which he suffered voluntary banishment profound in that science wherein he was a Doctour by his degree * At Oxon Professour by his place Besides as the qualitie of the aduersary deserued good respect and the weight of his reasons required condigne satisfaction which neither himself nor D. VVhitaker haue yealded thereunto so it did greatly import him to deale vprightly substantially in his answere forasmuch as he designed two * Burleigh Leycester honourable Persons to be the Patrones of his labour two learned * Oxford CaÌ„bridge Vniuersities to be the Iudges of his exactnesse But when I found his vnfaithfullnes in his relatioÌ„s his digressions from the matter Non ideò vera mihi videbantur quia deserta c. See S. Aug. Conf. l. 5. c. 6. the generall imbecillity of his discourse flourished with a certayn streame of eloquence and beautified with pleasing phrases I could not esteeme that to be a true venerable Religion which is so basely slenderly supported by theÌ„ who are accompted Pillars in our Church §. 1. S. AVGVSTINE notoriously depraued by D. HVMFREY Rat. 3. 1. VVHereas that excellent and renowned F. Campian in those short Reasons which bring eternall memory vnto their Authour doth obiect vnto the Protestants the inuisibility of their Church and that it was not otherwise visible for many ages then in some scattering hereticks AERIVS Vigilantius Berengarius c. from whom they receiued not an entyre religion but begged certayn pestiferous fragments alone D. c In resp ad Camp p. 261. 262. Humfrey finding himself taken in an inexplicable difficulty windeth vp and downe to find some plausible euasion and therefore he sayeth VVherein Aërius did erre we reject it wherein he held any thing agreably with the Scripture we receyue it c. 2. After this obscure and vncertayn oracle he resolueth most plainely that he and his Church will not digresse from Aërius in this poynt and therefore he addeth We do not disapproue that which Aërius thought and Augustine hath related that we ought not to pray nor to offer oblation for the dead because this is not contayned in any precept of the Scripture which d He quoteth Aug. de cura pro mortuis Augustine also doth seeme to signify when he sayeth that this commendation of the dead â—s an ancient custome of the Church Thus Aërius is iustifyed against the vniuersall Church and his heresy is preferred before the Catholicke faith But of this matter I haue intreated more particularly * Pag. 14. I wanted D. HuÌ„frey his booke when I cited his opinion which I haue faithfully deliuered though the word rectè be not in my author yet it iâ— sufficiently implied in him before 3. The thing which I yeald now vnto your coÌ„sideration is the subtile and artificiall collusioÌ„ of this renowned Doctor For wheras he pretendeth Scripture negatiuely against prayer for the dead and that S. Augustine had only custome to maintayne it I found that S. Augustine premiseth Scripture in defence therof then confirmeth it by that authority which to †Epist 118. impugne is the part of most insolent madnesse For e de curâ pro mort cap. 1. sayth he VVe read in the bookes of the * 2. 12. 4â— Machabees that Sacrifice was offered for the dead But if this were read no where in the OLD
nature which being free from intertaynmeÌ„t of base and dishonest cogitations doth not suspect any collusion where it seeth a great venditation of †Singuli dicurit ego veruÌ„ dico S. Chrys de haereticis Homâ—l 33. in Act. Veritas veritas was the saying of the Manichees See S. August coÌ„f l. 3. c. 6. truth and neuer had experience of falsehood yet it doth import you in IVSTICE and in WISEDOME to try a little before you trust too much For as equity doth require all men to auoyd partiality in decision of ordinary causes which can not be performed without the indifferent audience of each party for si satis est accusâsse quis erit innocens Yea sayth SENECA Qui statuit aliquid parte inauditâ alterâ Aequum licet statuerit haud aequus fuit so discretion prescribeth vnto them that they should be very deliberate and circumspect in the matters of Religion which in their nature are sublime and in their waight concerne our interminable euerlasting estate either in the ioyes of heauen or in the paynes of hell But since GOD hath giuen you eyes to be your immediate witnesses and indued you with an excellent portion of vnderstanding to be a sufficient iudge in this behalf I desire you that you would not be vngratefull vnto him for his benefits but that with a temperate and composed mynd you would exercise theis meanes which are afforded vnto you for a glorious end And forasmuch as I know that D. FIELD and D. MORTON do shine as Castor and Pollux in your Church howbeit as the howse of theis brethren was reputed Castors alone Sueton. in Iulio Caesare by a certayn prerogatiue and superiority which rested in him so D. Field hath obtayned the chiefest if not the onely name whose writings are esteemed the diuinest oracles of this age I haue deemed it most conuenable for me to make choyce of them onely at this time and to giue you so much instruction concerning their workes as may demonstrate their obliquity and vnfaithfulnesse which your ingenuous disposition did neuer yet suspect But what truth can you expect from the children whose Fathers were remarkeable liars and are so recognized by M. LVTHER himself the great Reformer of the Church and grand progenitour of your ghospell Theis SACRAMENTARIES sayth * See Brent contra Bullinger in Recognit prophetic apostolic doctr pag. 276. impress Francosurti 1585. he are non solùm mendaces sed ipsum mendacium fucus et simulatio not onely lyars but a very ly it self deceipt and simulation which ZWINGLIVS doth shew in word and deed I mervayle not if they lye †They pretended that Luther was vanquished by them at Marpurg so impudeÌ„tly for I perceiue that they can do nothing else and I do reioyce in this euent seeing that they the DIVELL raigning do now manifest them selues not onely by craft but by open lyes As your Professours are lineally descended froÌ„ theis Creetes so they degenerate not froÌ„ their primitiue manners and conditions You may not think that doues haue followed those ravens as Noah first sent a raven out of the Arke Gen. 8.7.8 and then a doue but you must remember the ancieÌ„t and true prouerb mali corui malum ouum of an euill stock commeth an euill breed Behold the continuall decourse and propagation of your pretensed ghospell such roote such branches such tree such fruict such maisters such schollers such founders such followers †Tit. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alvvayes lyars Thus their Religion was newly implanted and thus it is perpetuated vnto this day * Pag. 183. For though it pleaseth †D. FIELD * In his ep to the King prefixed before his booke intituled A full satisfactioÌ„ c. D. MORTON to make a very speciall ostentation of Truth the one pretending that the Spirit of TRVTH doth teach vs the other professing himself to be a Minister of simple truth in his disputes yet the sequele will discouer such voluntary falsehood in both that as they can not but †MiruÌ„ est si noÌ„ riferit Acuspex quaÌ„â—o AruspiceÌ„ viderit smile each at others labour which * In his ep dedicat pag. 3 l. 32. Doctour FIELD had iust reason to suspect also from his compeeres at whom he giueth a secrete gyrd so your self cannot hencefoorth belieue coloured paynted fictions in your Writers nor giue an hasty assent vnto their protestations without a condigne triall of their performance Neuer the lesse I am not so vnequall in my desire that you should subtract your credulity from them and translate it vnto me or vnto any other but measure me and them with my owne prescription TRY BEFORE YOV TRVST See both compare both examine both * 1. Thess 5.21 Nemo nostruÌ„mdicat iaâ—n inueni veritatem sed sic cam quaeramus quasi ab vtrisque nesciatur Ita enim diligeÌ„ter conformiter quaeri â—oteriâ— si nullâ tâ—merariâ presumptione inuenta cognisa esse credatur S. Aug. coÌ„tra epist Manich. c. 3. Try all thinges and keepe that vvhich is good Try the cause and try the persons try the faith and try the Professours try the solidity of the first try the fidelity of the second follow that which is most credible belieue them that best deserue your creditt My request is little as you see but the reason thereof is very great For what is more easy then to suspend your credulity for a weeke nay for one day or if that seeme too long for a few howres And what can be more necessary then to adhibitt circumspection where the danger is in quality extreame in euidence probable in time imminent as you may behold in your owne case You know that as heresy doth exterminate hir vnhappy disciples out of the Catholick Church so it doth precipitate them into an endlesse perdition You shall know likewyse that your credulity hath actually ingaged your soule into this miserable estate Finally you know that as life is short and death vncertayn so you shall stand immediately before a Iudge whose anger will be inflexible in that howre his sentence irreuocable for euer Wherefore that religious and graue counsayle which †De vtil cred cap. 1â— S. AVGVSTINE gaue vnto his well respected friend I will affectionately giue vnto you Which I am the rather invited to do because I being mercifully deliuered out of the bandes of death haue learned with * Contra epist. Manich cap. 3. S. August to be coÌ„passionate vnto seduced soules and because your self doth symbolize with his friend for he was misguided by them that preteÌ„ded sanctity in their demeanure did iliaqueate much people with their plausibility of speach such also hath bene your case He was * Honoratus honoured in name you are honourable in deed Consider the aduise now apply it seriously vnto your heart Si quid te vel ratio vel oratio nostra commouit et