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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

CHRISTIANS how damnably so euer erring in the faith should in the end be saued but thought it most reasonable that all RIGHT belieuing Christians should find mercy what so euer their wickednesse were This fourth opinion was so generall in Augustines time that very fearfully he opposed himself against it and not daring wholly to impugne that which he found to haue so GREAT AND REVEREND AVTHOVRS he qualified it what he could and so doubtfully broached that opinion which gaue occasion to the Papists of their heresy touching Purgatory c. 4. Here the Doctour sorting his termes wisely for his owne aduantadge * ad Literā K. quoteth S. Hierome as though the reuerence which S. Augustine yealded vnto his person made him fearefull to impugne his errour But what ouerture is there of S. Hieromes errour in this point Behold two places alleadged by the Doctour out of his workes FIRST f Hierom. in Esaiam cap. 66. As we belieue that the torments of the Diuells and of all deniers of God and of all the wicked who haue sayed in their heart there is no God shall be eternall so we think that in respect of the sinners and vngodly * Et tamen Christiancrum sayth S. Hierome whose workes shall be tried in the f●re the sentence of the iudge is moderate and mixed with mercy SECOND g S. Hierome contra Pelag. l. 1. He writeth that Christians being preuented in sinne SALVANDOS POST POENAS are to be saued after paynes 5. Now consider I pray you with what art D. Field seeketh to obtayn his purpose For intending to dazle the vnderstanding of his Readers he adioyneth this sentence immediately vnto the former as Iacob followed Esau in the birth Genes 25.26 and held his brother by the heele which signified that he would in time supplant him viz. Augustine saieth in his Manuell to Laurentius chap. 67. that such as think that vngodly men and sinners POST POENAS SALVANDOS seeme in his opinion to be deceiued by humane beneuolence Hence a credulous and ignorant Reader must necessarily conceiue euen for the similitude of theis words post poenas saluandos that the opinion of S. Hierome is here particularly aymed at and reprooued by S. Augustine and for this end D. Field hath craftily conuaighed those words into S. Augustine howbeit they are not found at all in the designed * Euchirid ad Laur. c. 67. place as you may perceiue by that exact and faithfull translation of S. Augustines sentence which you shall find in the * §. 2. num 18. precedents vnto which I must remitt the courteous Reader because I haue confined myself vnto a certayn quantity which I may not exceed in this discourse For as Procustes extended their leggs which were shorter then his iron bed and contracted them which were longer so many men are tyrants vnto their owne conceipts enlardging or abbreuiating them according to the capacity of their paper I affect not a vanity with the first but I suffer a necessity with the second 6. I proceed As D. Field would inferr out of the two former sentences in S. Hierome that he was intangled with the * See before num 3. fourth errour viz. all right belieuing Christians shall find mercy whatsoeuer their wickednesse were so I might inferr by the same reason NOTA. that he was intangled with the third errour viz. all Christians how damnably so euer erring in the faith shall in the end be saued and if any man will stand so ill affected vnto S. Hierome as D. Field doth he may inforce the one as well as the other out of the aforesaid places 7. But I satisfied my self for two considerations that good S. Hierome a great and reuerend Authour indeed as D. Field confesseth truly howbeit with a purpose to deceiue was guilty neither of the third nor fourth opinion as you see them randged * num 3. before nor to be accused reasonably by any man in this behalf FIRST because some particulars in the aforesaid sentences exempt from this suspition as namely * In the first sentence QVORVM opera whose workes shall be tried in the fire c. which word quorum is not taken explicatiuely to signify all Christians but distinctiuely to note forth vnto vs one certayn * What degree this is you may conceiue by his doctrine which here followeth num 3. degree of Christians who shall suffer a temporall punishment in fire Agayn S. Hierome h Lib. 1. contra Pelag disputing learnedly against the Pelagians speaketh thus in the name of the Catholick Church VVE say that Christians preuented in sinne shall be saued after the infliction of some paynes What we I and a faction onely consenting with me No but that Church which you impugne and which I defend And if S. Hierome had exceeded hir knowen intention he were guilty of notorious treason against the integrity of hir faith 8. SECONDLY because many graue sentences in S. Hieromes works do cleare him wholly from that vniust imputation and * If occasion required it so I had greater reason to vse D. Fields direction in this case then i Pag. 166. he had to vse it in some other viz. Hierome wrote many things that must haue a fauourable construction to make them accord with that which elsewhere he hath deliuered Consider therefore with me the waight and efficacy of theis testimonies k S. Hierom in S. Matth. cap. 26. It is not sufficient vnto saluation to haue faith vnlesse faith be confirmed with good workes Agayn l S. Hierom. in Hos c. 4. VVhen hereticks see men offend against God they say that God seeketh nothing of them but the * Hereticks faith is false but as they think it to be true so S. Hieromes purpose is to shew that true faith without good works auayleth not vnto saluation VERITY OF FAITH For this cause the people are not humbled but they rejoyce in their sinnes and go forward with a stiff neck VVherefore the People and Priest Maister and Schollers are bound vp in the SAME IVDGEMENT 9. I considered farther that S. Augustine refuting this errour which D. Field deriueth vpon S. Hierome as though he were * He nameth none other See before nū 3. one of those great and reuerend Authours for whose sake S. Augustine fearfully opposed it and durst not wholly impugne it c. produceth a very forcible and powerfull reason to expugne it viz. m S. August in Enchirid. ad Laur. c. 67. if men of Catholick and entire faith should be saued in the end notwithstanding their wicked liues and perseuerance therein vnto their last howre then it would follow that faith may saue a man without workes But that is impossible saith he euen by the testimony of S. Iames and of this matter I haue treatised elswhere in a * De fide operibus c. 15. c. booke written by me to this effect Now were it not

they that be tormented shall abide in Purgatory For some haue giuen out how the poore soules there be continually in torments till the day of Iudgement as * De offic mort l. 7. DIONYS CARTHVSIANVS others as * De offic mort l. 7. DVRANDVS De 4. Nouiss do think that they haue rest sometimes as vpon Sunday and holy dayes others are of mind that they shall be set free and at liberty because their punishment is but temporall c. 2. Here is an ample testimony of an vnfaithfull heart For whereas this man of great experience is pleased to affirme that some Papists imprison the soules in Purgatory vntill the day of Iudgement and that by this opinion they dissent from others who conceiue that their payn is not of such perpetuity and length he offereth a generall iniury vnto them all and more particularly vnto that Author whom he alleadgeth to this purpose It is most vntrue that Carthusianus did deliuer such a fancy or that he was of such opinion witnesse that little treatise de modo liberandi animam è Purgatorio Witnesse his cleare assertion that soules * Dialog de particulari iudicio ani me cap. 30. being cleansed in Purgatory mount vp and fly into the celestiall paradise c. 3. What euidence therefore hath M. Rogers to justify this imputation I find none but this ensuing De 4. Nouiss Dionysius reporteth a certayn vision of an English-man who beheld a soule grieuously afflicted in a place of torment from which he receiued this answere I know that I shall not obtayn mercy till the day of judgement c. 4. But is this a sufficient reason for M. Rogers to pretend that in the opinion of some Papists the soules which suffer in Purgatory shall not come thence till the last day And now hath your experience good Sir thus bettered your judgement That which is peculiarly spoken of one soule will you thus extend generally vnto all The example it self here affordeth no such conclusion and the Authours doctrine elswhere doth plainely controll the same 5. Whereas you say farther that some Papists and namely Durandus do think that the soules in Purgatory haue rest vpon sundayes c. I will not rashly condemne your falsehood therein but you must giue me leaue to be doubtfull of your truth For I haue diligently and carefully reuolued the Authour and yet I find no such assertion in all that booke Peraduenture you relyed vpon them who lyed vnto you and so you haue told a tale after a Crete As for example you * Pag. 115. affirme that if Hierome had not bene at Chalcedon that Councell had erred What is your proof B. Iewell det fol. 58. Though here your experience did fayle you for S. Hierome was gathered vnto his fathers many yeares before the celebration of that Councell yet your greatest fault was your credulity in belieuing B. Iewell vpon his naked word which hath bene the destruction of many soules §. 2. S. Gregory noted for a Papist by M. Rogers how Eckius is abused by him 1. PApists agree not amongst themselues saith he about the causes of Purgatory torments Ibid. for some do think that onely VENIALL sinnes others think that MORTALL sinnes also for which men haue done no pennance in this life are there purdged 2. The first opinion concerning Veniall sinnes he attributeth vnto S. Gregory termeth him a PAPIST either forgetting or not regarding that our Christian faith descended originally from him and that it was receiued conformably by our State and that it was protected openly for 930. yeares by our worthy Princes in the number of whom many were pious in religion as Dauid wise in counsayle as Salomon valiant in warr as Iosuah in a word that this faith hath bene glorious in dignity and fruictfull in good workes And truly theis cogitations did enter so forcibly into my heart euen while I was a member actually of the Protestanticall Church that in my secrete thoughts I could not but acquitt the Papists from the crime of disobedience and vndutifulnesse vnto the State forasmuchas they made not thēselues contrary vnto it but it is made contrary vnto them the chandge being in the State which propoundeth a new faith not in them who conserue the old And so much briefly touching the Popery of that illustrious Saint 3. As for the particular wherewith he is chardged by M. Rogers it is no shame nor disreputation vnto him * Tom. 10. homil 16. S. Augustine himself is no lesse deepely ingaged therein saying that there idle speaches euill and sordid thoughts and the multitude of light sinnes which infected the purity of our excellent nature shall be consumed c. Lastly Whereas M. Rogers saith that in the opinion of some Papists onely veniall sinnes are purdged c. he can not but know that their assertion is to be vnderstood of the guilt and not of the payn as you shall immediately perceiue 4. I come therefore vnto the secōd opinion cōcerning Mortall sinnes which he ascribeth vnto * Posit 6. Eckius as though this famous Antagonist of our great Reformer had taught that Mortall sinnes as well as Veniall are remitted or expiated after this life Whence it followeth that he incurred the same fancy See before pag. 121. which as D. Field pretendeth S. Augstine did fearefully impugne in his time because it was embraced by great and reuerend Authours 5. But here M. Rogers doth abuse his Authour and deceiue his Reader For the position of * See Tom. 1. Luh Wittēber fol. 241. b. Eckius is this The soules in Purgatory do satisfy for the paynes of sinne from the guilt whereof they were absolued before and made not satisfaction in this life So then it is a falsehood in M. Rogers to pretend that in the opinion of Eckius mortall sinnes are purged c. For Eckius affirmeth that the guilt being taken away cōsequently the sinne it self there remayneth a temporall payn to be inflicted vpon the soule For better illustration of which poynt it may please thee gentle Reader to obserue with me that as by mortall sinnes we are obliged vnto a double penalty to witt eternall temporall so whensoeuer the guilt is pardoned the eternall which is most properly cōsequent vnto it is pardoned likewise but not the temporall Thus the Prophet giuing Dauid his absolutiō thy sinne is forgiuen added also thou shalt not dy 2. Reg. 12 and yet he imposeth a pennance to witt the child shall dy the reason whereof is this * See how Bell●rmine presseth this against Caluin in his fourth book de poenitent cap. 2. BECAVSE thou hast made the enimies of our Lord to blaspheme so it was an affliction for sinne past not onely a caution against sinne to come For though it be true that God doth rather intend the safety of his childrē then the punishment of their sinne yet he punisheth sinne in his

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