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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03334	The first motiue of T.H. Maister of Arts, and lately minister, to suspect 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 particular considerations perswading him to embrace the Catholick doctrine in theis, and other points. An appendix intituled, try before you trust. Wherein some notable vntruths of D. Field, and D. Morton are discouered.	Higgons, Theophilus, 1578?-1659.	1609 (1609)	STC 13454; ESTC S104083	165,029	276

willingnesse to belieue meeting with other mens facility to deceiue did captiuate my blind thoughts into the society of their errour For as Iudah committed folly with Thamar Genes 38. because hir habit was chandged and hir face couered so I was intangled with their conceipts because they maske their intolerable falsehood disguise it vnder the shape of great syncerity and truth Thus D. MORTON protesteth In Cathol Apol. Part. 1. Epist. ad Lector that he may call God to be a witnesse and reuendger against his soule if he deceiue any mā * Si sciens fallo vvith his knovvledge Nay God forbid that for defence of truth vvhich is life he should procure the assistance of a ly vvhich slayeth the soule But * Ipse legēdo reperiet c. See S. Aug Conf. l. 3. c. 12. discouering their vanities at the appoynted time and seing how pitifully I had bene * Vsque ad annūaetatis 28. c. See S. August Confess l. 4. c. 1. Ierem. 17.11 See S. Hierom. in hūc locum Also S. August contra Faustum l. 13. c. 12. seduced by them whose words seemed vnto me diuine Oracles I could not be any longer led by them vvho do so grossly abuse their ovvne knovvledge to deceiue poore ignorant credulous soules And thus as Nature teacheth the yong Partridge to forsake the false damme to receiue more sweet protection vnder hir wings by whom she was brought forth so Grace teacheth me to disclayme hereticall Congregatiōs and to submitt my self vnto the direction of that Mother-Church which brought me forth vnto God by baptisme and therefore doth challendge right in me as in hir owne child THE FIRST PART CONCERNING THE VNTRVTHS AND CORRVPT DEALING OF D. FIELD IN THE question of Purgatory and Prayer for the dead CHAP. I. How the 4. Doctors of the Church viz. S. Gregory S. Augustine S. Hierome and S. Ambrose are traduced by D. Field in this particular §. 1. S. GREGORY abused by D. Field A note concerning S. BERNARD THE substance of D. Fields discourse concerning the CHVRCH the greatest and most ponderous subiect in all religious disputes as he affirmeth * In his epist to the Archb. saying that men desirous of satisfaction in things of such consequence as the matters now controuersed are must diligently search out the true Church that so they may embrace hir communion follow hir directions and * Nota. rest in hir iudgement consisteth principally in this issue to witt that the opinions wherein the Papists dissent from the Protestants at this day were not the doctrines of the Church See his third booke chap. 6. 7. but of a faction onely predominating in the same 2. Now forasmuch as the copious declaratiō of this poynt would exceede the conuenient quantity Chap. 7. or compasse of that chapter wherein the seuerall differences betwixt the Papists and Protestants are briefly and * See one example afterward chap. 4. falsely also in some part sett downe it pleased him to frame a certayn Appendix which he annexeth vnto his third booke and therein he vndertaketh to iustify the aforesayd position by the testimonies of sondry Fathers Schoole-authours whom he there calleth worthy and learned men For so he is accustomed to speake honourably of his enimies for his owne aduantadge 3. Descending vnto the controuersy * Chap. 20. VVhether any sinnes be remitted after this life or not he vseth this pretense viz. Whereas Lombard and others do say that some veniall sinnes are remitted after this life we must so vnderstand their sayings that therefore they are sayd to be remitted after this life because they are taken away in the very moment of dissolution and the last instant of life is the first after life c. This is the summe of that exposition which he maketh of Lombards and other mens opinion concerning the remission of sinnes after this life wherein how syncerely and exactly he dealeth I will not now dispute 4. I come vnto his proof brought forth by him to corroborate the aforesaid exposition which I will here relate word by word as it standeth in his booke Hereunto seemeth * Dialog l. 4. cap. 46. GREGORY to agree saying that the very feare that is found in men dying doth purdge their soules going out of the body from the lesser sinnes Seeing therefore as * In Psalm Qui habitat ser 10. BERNARD sayth if all sinne be perfectly taken away which is the cause the effect must needs cease which is punishment it followeth that seeing after death there is no sinne found in men dying in state of grace there remayneth no punishment and consequently no Purgatory So he 5. But when I viewed the Author himself I found that the sentence of S. Gregory doth beare much otherwise then it is here deliuered by M. Doctors pen for thus it soundeth in a true and faithfull translation FOR THE MOST PART very feare alone doth purdge the soules of IVST men going out of their bodies from their LEAST sinnes Wherefore I noted three poynts of fraudulency committed by the Doctour in a few words First by an Omission for whereas S. Gregory sayth PLERVMQVE for the most part it is so he cashiereth this particular and vouchsafeth it no mention at all Secondly by his Reddition for whereas S. Gregory saieth MINIMIS the smallest sinnes he chandgeth the degree and translateth lesser sinnes which was no little deceipt in him that had a purpose to collude Thirdly by an Extension for whereas S. Gregory saieth IVSTORVM the soules of iust men he rendreth the speach in a more generall and vnconfined manner viz. the soules of men dying and thus he mangleth a cleare sentence to deriue a conclusion from it Many such tricks were discouered by the B. of Eureux in the writings of the L. Plessis See the defence of the Relation of a triall concerning Religion in France It is annexed to the Examen of Fox his Calendar-Saints Part. 1. a Cathol doctr pag. 121. contrary to the purpose of the author there and his doctrine in other places 6. For if not all light sinnes but the LEAST in the soules of IVST men to witt such as are of singular sanctity and not generally of men dying in state of grace are FOR THE MOST PART and not alwayes purdged out by feare at the time of their death then it followeth by ineuitable deduction that some sinnes are purdged in an other world and consequently there is a Purgatory for this vse This is the intendment of S. Gregory and therefore a M. Rogers that Catholick Authour dissembleth not this matter in S. Gregory but sayth plainely as the truth is which fault he is not much subiect vnto Some Papists viz. Gregor dialog l. 4. c. 39. do think that onely veniall sinnes are purdged in Purgatory 7. In which passadge three things offered themselues vnto my consideration First the limitation of his speach SOME a particle meerely superfluous

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. D●l 21. c. 13. but sometimes in the next Wherefore S. Augustine confessing that God doth designe poenas tēporarias 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 punishmēt 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 cōclude Whereas M. Rogers would inforce an absurdity vpon Eckius other men as though they were distracted into great variety of opinion cōcerning 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 patiēce any longer with the recapitulatiō 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 frō whom my conuersion did happily beginne CHAP. II. Of D. HVMFREY and his booke intituled Secunda pars Iesuitisini cōtayning 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 Englād 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 Cābridge Vniuersities to be the Iudges of his exactnesse But when I found his vnfaithfullnes in his relatiōs 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 thē 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 ●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. Hūfrey his booke when I cited his opinion which I haue faithfully deliuered though the word rectè be not in my author yet it i● sufficiently implied in him before 3. The thing which I yeald now vnto your cōsideration is the subtile and artificiall collusiō 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. 4● Machabees that Sacrifice was offered for the dead But if this were read no where in the OLD

Protestants into * 9. are noted by Bellarm de Euchar. l. 1. c. 8. You shall find 84. noted by Claud. de Sainct in lib. de Euchar. Repetit 1. cap. 10. many interpretations but the word it self was confirmed by a * 3. Laterā generall Councell not inuenting a new faith for the whole Church past and present consented therein by an audacious decree but expressing the old by a significant name For it is iudiciously obserued by h Part. 1. Serm. pro viago Regis Rom. secūda parte principali direct 3. Gerson against the innouatiōs of VVickliffe and Husse that in the Church we must keepe a certayn forme of speach and that it is an euill liberty to speake erroneously and amisse Wherefore as the holy Councell of Nice did wisely restrayn all men to acknowledge the word Homousia so the Catholiks in the Ariminian Councell saw too late the great inconuenience in leauing men vnto a liberty of speach in this behalf For the world did sigh as S. i contra Lucifer Hierome saith and wondered to see it self become an Arrian not by any hereticall decree as M. k Cathol doctrine of the Church of England pag. 114. Roger's doth vntruly insinuate but by permitting such a freedome as we Protestants affect viz. to define as we see cause in matters of faith according vnto the Scriptures whence they we gayn aduantadge to erect our owne fancies §. 4. The Ancient Catholick Church in hir Prayers for the dead in hir Oblations c. did intend precisely to relieue soules afflicted temporally in a penall estate 1. VVHen I had thus deriued prayer for the dead by a perpetual line frō the holy Apostles I proceeded farther to examine the purpose intēdmēt of the Catholick Church in this religious act for I could not cōtent my self with this simple glosse of l Tom. 1. Epicher de Canou● Missa Zuinglius viz If it be so as Augustine and Chrysostome affirme that prayer for the dead is referred vnto the Apostles I think that the Apostles did onely permitt it vnto the infirmity of some Christians c. 2. This seemed vnto me an heathenish euasion and iniurious vnto the syncerity of the Apostles Besides was Aërius the onely man filled with the spirit to impugne this thing which suffered no contradiction vnto his time Wherefore hauing many reasons to amandate Zuinglius with his black admonitour I repayred vnto them who were of more candid and honourable disposition And here I singled foorth two Fathers the one of the Greek Church the other of the Latin esteeming this a sure and conuenable meanes to leade me into a solid apprehension of the truth 3. The FIRST was S. m Cateches mystagog 5. Cyrill Arch-bishopp of Hierusalem who in his instructions of the people whom he was carefull to informe herein according to the simplicity of the Catholick faith hath this ponderous and effectuall sentēce When we offer vp the Sacrifice commonly knowen by the name of Masse a thing which should not be ingrate vnto vs Englishmen See Beda in his Eccles histor lib. 1. c. 26. forasmuch as it was a part of that Christian faith which we receiued in our first conuersion we make mention of all them who are fallen asleepe before vs. First of the Patriarchs Apostles and Martyrs that God by their intercession may receiue our prayers Then we pray for our deceased Fathers and Bishoppes and finally for all men departed amongst vs viz. in the * See S. August de cura pro mort c. 4. Catholick communiō For we belieue that this is a very great helpe for the soules of them in whose behalf we offer that holy and fearefull Sacrifice which is layed vpon the Altar 4. A powerable testimony But he goeth yet farther and saieth VVe offer vp Christ once slayn for our sinnes that so we may make him who is most kind to be * A propitiatory Sacrifice propitious and mercifull vnto the quick and dead This is one of those deadly heresies as M. n de Antichristo pag. 254. Powell is pleased to affirme which was deuised by the Pope himself and a parcell of his Anti-christian doctrine 5. But as Vincentius Lirinensis testifieth of himself Contra haeres in praef●t that he came forth nō tam Authoris praesumptione quàm Relatoris fide rather by the fidelity of a relatour then by the presumption of an authour so this Catholick Archbishopp a professed and zealous enimy of all hereticks as his owne * Catech. 6. circa med c. sayings may witnesse vnto vs propounded this doctrine vnto his owne flock whose saluation was deare vnto him not by his peculiar authority as being a father of his children but by the warrant of hir whose sonne he was and which is pia mater communis as S. o de curā pro mort cap. 4. Augustine speaketh the pious common Mother of vs all and prayeth for all the departed by a generall commemoration 6. For this cause he saieth WE offer WE pray c. intending hereby to expresse the custome of the Vniuersall Church whose doctrine was famous renowned in this behalf And though we Protestants do often venditate the priuate conceipts of some vayle them vnder the pretēse of a general cōsent viz. WE say thus WE think thus So D. Mor●on in Cathol Apol. Part. 1. lib. 1. in quaest ac descensu Christi ad inferos pretendeth thus WE cōfesse that Christ wēt truly into hell viz. in soule as Bellarmine himself doth teach c. Many such false protestatiōs are vsed by him by D. Field and others As for the vanity of D. Morton herein it is abundantly refuted by that which M. Rogers himself deliuereth in his Cathol doct pa. 16. WE do thus c. which is a meere toy for the very nature and fundation of our Religion is such that as euery one conceiueth by his spirit so he is in trauayle to bring forth his owne Church yet S. Cyrill and the religious Fathers were more respectiue in their words waighing them in the ballance of a good conscience and a sober heart 7. Wherefore addressing my thoughts vnto a serious meditation of theis things I beganne more sensibly to discouer how vainely and foolishly I had bene terrified by the spectrical names of Popery Papists and the like the late inuentiōs of an apostatical Friar inasmuch as the best the wisest the most learned Fathers did speake and write and practise directly herein as the Papists Catholicks for popery being translated out of S. * Sainted by M. Powell de Antich pa. 68. Luthers language signifieth the Catholick religion do speake and write and practise at this day 8. The SECOND Father was S. Augustine I was desirous to seeke after no more because I was assured that I could find no better vnto whom I did appeale as vnto the best and most faithfull witnesse of antiquity For so he is approoued by Iohn

part in condemning the articles of Iohn VVickliffe the first and principall Saint in Fox his Calendar and that in all probability he gaue his furtherance to the iust and necessary execution of the sayd Bohemian Martyrs Which proceeding against rebellious and insolent persons the Protestants do continually exagitate with infinite calumniations But I will confine my self vnto D. Field and vnto his Reformer The FIRST speaketh in this manner (g) Pag. 76. We acknowledge Wickliffe Husse Hierome of Prage and the like who with great magnanimity opposed themselues against the Tyranny of the See of Rome and the impiety of those who withheld the truth of God in vnrighteousnesse who being named Christians serued Antichrist as * Serm. 33. Bernard complayned of some in his time to haue bene the worthy seruants of God and holy Martyrs and Confessours suffering in the cause of Christ against Antichrist The SECOND in a certayn epistle to the Earle of Passun Tom. 2. prefixed before his Satyricall script against King Henry the eight thundreth out this terrible denunciation Homicidae Antichristi Papitta Ioannem Hussium innocentem virum exusserunt ipsi septies heretici The Papists being homicides and Antichrists burned that innocent man Iohn Husse but they were seuen times hereticks themselues 16. Compare theis things together and iudge indifferently in this case Gerson was a worthy guide of Gods Church There is no better proof of the goodnesse of our cause then that our Reformation was long since desired by him c. And yet this VVorthy Guide was 7. times an heretick yea a Patrone of the Antichristian cause a sworne enimy of Husse and VVickliffe the most illustrious Saints in the petigree of the Reformed Church Is there any sense in theis deuises or is there any conscience in the Authours Wo be vnto them whose soules are pinned vpon their sleeues and most vnhappy men that tread in their deceiptfull steppes 17. I might proceed now to vnfold sondry falsehoods artificiall tricks in the 4. precedent * §. 1. num 3. c. passadges but before I dismisse this last assertion of D. Field I may not forgett how subtilly he conuaigheth a sentence of S. Bernard into the same whereby the matter should seeme more odious against the Papists forasmuch as VVickliffe Husse and others opposed themselues against the impiety of those who withheld the truth of God in vnrighteousnesse and being named Christians serued Antichrist euen by the verdict of S. Bernard himself 18. But how fraudulently the learned Doctour hath demeaned himself in this suggestion I remitt me vnto the conscience of all indifferent Readers to determine thereof in their priuate cogitations For it may please you to consider that the purpose and intention of S. Bernard in that place is to reprehend and to censure the euill manners which raigned generally in the Church What verdict Luther hath passed vpon the generall impiety of his new Ghospellers see Iust Caluin In Apolog Pag. 115. She hath bene afflicted sayth he by the cruell persecution of the HEATHEN and molested by the peruerse opinions of HERETICKS The first affliction was repelled by the patience of the Martyrs the second by the wisedome of the Saints And though the Church be now deliuered from both yet * Esay 38. ecce in pace amaritudo mea amarissima may she say behold in peace is my bitternesse most bitter It was bitter before in the death of Martyrs then it was more bitter in the conflict of hereticks but now it is most bitter in the manners of hir owne household She hath peace from heathen and peace from hereticks but not from hir owne children For now the wickednesse of men is so great that as for the abundance of it they can not so for their impudency they care not to conceale the turpitude of their life Hence it is that lamenting their dissolute conuersation euen in the integrity of the faith he breaketh forth into this complaynt All are hir friends and all are hir enimies all are hir allyes and all are hir aduersaries all are hir domesticks and none are peacemakers all are nere vnto hir and yet all seeke their owne the † D. Field translateth it named Christians But S. Bernard speaketh of true Catholicks in religion ministers of Christ serue * ANTICHRIST Honorati incedunt de bonis domini qui domino honorem non deferunt c. 19. * What similitude now is there I pray you betwixt S. Bernard and VVickliffe in their desires S. Bernard extolleth the Religion which VVickliffe destroyed S. Bernards complaynt extendeth meerely vnto the euill manners of men VVickliffe impugned the good faith of the Church VVickliffe made warr against hir peace which she had from hereticks S. Bernard grieued to behold the molestation which she suffered from hir owne children * Who the Pope He knoweth not S. Bernard that dareth impute this opiniō vnto him What should I say more Doth not euery man sufficiently vnderstand that the opposition betwixt S. Bernard and VVickliffe is very great and founded in many differences which admitt no reconciliation To conclude I say briefly VVickliffe was so farr from conspiring with S. Bernard that he hath pronounced an heauy judgement against him † Cōcil Cōstant Sess 8. Artic. Wickliff 44. saying Augustin Bennet and BERNARD are damned vnlesse they repented because they had possessions and because they instituted and entred into religious orders c. Truly if this were a sufficiēt reason to condemne S. Bernard with such seuerity how much rather may VVickliffe giue his censure against him in respect of all those doctrines which seemed Antichristian and damnable in his sight But of his intemperate humour you shall * §. 3. num 14. c. receiue presently more copious information 20. The thing which I now offer vnto your consideration and which I do most earnestly beseech you to ponderate in your religious heart is the falsehood the inflexions the pretenses and subtilities which this learned Doctour doth mingle in his discourse being a very labyrinth and maze of intricate and perplexed pathes a darke oracle of vncertayn resolutions whereby the simple and credulous Reader is caried into an obscure and mysty confusion not knowing how he may find any secure and infallible ground to rest his thoughts therein with sweet and comfortable peace §. 3. A reflexion vpon the 4 passadges of D. Field cited in the first §. of this Chapter A detection of sondry vntruths and vanities wilfully committed by him in the same 1. SInce it is most perspicuous and euident by the premisses that the Reformation of Luther must necessarily be odious and execrable vnto Gerson or vnto any man imbued with the principles of his Catholick Religion I will reflect vpon the former 4. See before pag. 1. 2. 3. passadges of D. Field and discouer his futility therein as briefly as the matter it self being of such consequence can permitt 2. In the FIRST passadge you