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
a sottishnes in me to conceiue that Saint Hierome let not D. Field nor Luther be offended with this reuerence and honour which I yeald vnto the Fathers by their just title of SAINTS is guilty of that errour which S. Augustine disprooueth since he also controlleth it by the validity of the same reason precisely which S. Augustine hath alleadged and vrged to this purpose Were there any congruity or coherence in such a fancy 10. Wherefore as I was directed by theis considerations to intertayn a more reuerent opinion of S. Hierome then euer I admitted vnto this time so that high conceipt which I had of D. Fields extraordinary value languished in me daily and the * The Protestants CHVRCH cause it self which he vndertaketh to defend seemed worse and worse in my thoughts forasmuch as the chiefest Patrones thereof are continually driuen vnto such dishonourable and vnworthy shifts § 4. S. AMBROSE abused by D. Field 1. SAint Ambrose maketh vp the messe and beareth his part of disgrace amongst his friends 2. But as the cariadge of this matter is very smooth so it seemeth to be very syncere and graue For when the learned Doctour hath layd forth the sense See before pag. 31. and intendment of Antiquity in hir prayers for the dead he goeth forward with a specious pretense Pag. 98. to vnfold the truth more amply and to detect such errours as were embraced by some men contrary vnto the designement and purpose of the Catholick Church 3. It was an opinion sayth he of many of the Fathers that there is no judgement to passe vpon men till the last day and that all men are holden either in some place vnder the earth or els in some other place appointed for that purpose so that they come not into heauen nor receiue the reward of their labours till the generall IudgemeÌ„t c. Of this opinion was Iustin Martyr * He taught the doctrine of Purgatory and so did Lactantius also by the confession of sondry ProtestaÌ„ts 1 De natué Dei l. 4. c 4. Tertullian Clemens Romanus Lactantius Victorinus Martyr AMBROSE Ioh. Pontifex Rom. and sundry other 4. Here I did suspect the integrity of D. Field in his manifold turnings and inflexions because I was informed long before by n Hierome Zanchy that prayer for the dead had not a reference particularly vnto the soule but rather vnto the body a poynt not omitted by o Pag. 98. D. Field himself and his collection is framed in this manner Ambrose in his funerall oration vpon the death of Valentinian the Emperour confesseth that * Aeterna vi â— fruitur viluptate aâ—e S. Ambrose his words his soule is in heauen and yet he addeth farther that he will be mindfull of him in his prayers and oblations Wherefore either Ambrose doth contradict himself which in so little a passadge is vnlikely or els he referred his prayers vnto the resurrection of the Emperour and vnto his corporall estate 5. But Zanchius is egregiously mistaken in this collection and his partition is vnsufficient for S. Ambrose doth not contradict himself neither yet did he referr the execution of theis religious duties vnto the body alone and resurrection of the Emperour as it appeareth by his expresse testimony in this oration viz. Let us prosecute the godly SOVLE with our oblations likewise in his oration for Theodosius he desireth God to take the Emperours SOVLE into his rest thus also in his oration for Satyrus he maketh a speciall commendation of his SOVLE vnto almighty God and this was the practise of the Church but as many probable reasons did induce him to conceiue that Valentinians soule was now in actuall possession of eternall joy so for want of infallible assurance in this behalf he would not intermit his duty nor neglect his office toward the dead which charity prescribed and the Church appointed in this case In like manner p In obitis Humberti S. Bernard out of his singular hope which was founded vpon very probable reason saith that Humbertus lately deceased iam obtinet gaudium c. doth now obtayn those ioyes which shall endure for euer Notwithstanding it were a folly to imagin that S. Bernard would neglect the accustomed piety and deuotion of the Church which haply might be expedient for his soule To conclude Hence it is that S. q Confess l. 9. c. 13. Augustine supplicating vnto God for his deceased Mother saith I belieue o Lord that thou hast already performed the thing which I desire for she was a woman of singular virtue and the premisses of hir good life inferred the conclusion of hir happy death but yet accept the voluntary petition of my lippes The first proceeded out of a pious belief the second out of a wise feare and there was charity in both Which point I wish that r Cathol Apolog Part. 1. l. 1. c. 87. q 2. D. Morton had duly waighed within his heart before he branded S. Augustine with this improper censure Magis affectionis quam rationis oratio the oraison of Augustine for his mother came rather from affection then reason I returne now vnto D. Field 6. Being tormented with a necessary suspition rather of D. Fields vnfaithfulnesse in his report then of S. Ambrose his folly in this matter I made hast vnto the Author whom he alleadgeth to iustify his assertion viz. SIXTVS SENENSIS bibliothec sanct lib. 6. annotat 345. I turned vnto the place where I found Senensis discoursing to this effect The opinion of Bernard viz. that the blessed soules content themselues with the aspect of our Sauiours humanity c. though it be condemned as Castrensis doth obserue yet I think that the Author is to be excused with a gratefull and benigne affection because many excellent Fathers in the Church SEEMED by their testimonyes to giue authority vnto his opinion as namely Irenaeus Iustin Martyr Lactantius AMBROSE Chrysostome Augustine c. 7. When I had diligently perused the place I noted a subtile collusion in the Doctour forasmuch as he singleth forth S. Ambrose omitteth S. Augustine knowing that the first might be jaded more coulorably then the second and that euery nose would not haue this crafty dealing so quickly in his sent because the sauour is not so strong I considered also if D. Field had neuer bene acquaynted with S. Ambrose his works or if he had not distinctly remembred his opinion in this poynt yet the learned Authour whose testimony he abuseth to the injury of an other did prohibit him to condemne S. Ambrose with such hast for he sayth that many of the Fathers * Visi sunt SEEMED to giue warrant vnto this opinion and therefore if Senensis had not added any interpretation to cleare S. Ambrose from that folly yet this limitatioÌ„ it self might haue mitigated his ceÌ„sure and it could be sayd at the vtmost that Ambrose did seeme to be of this opinion thus one half of the wrong had
Augustine I am bold to intreate his leaue to honour Augustine with the name of SAINT howsoeuer he hath not once vouchsafed in his fower bookes to grace him or any Father with this glorious title is the greatest of all the Fathers and worthiest Deuine that the Church of God euer had since the Apostles times Wherefore I was imboldned to rest securely in his excellent resolution which here ensueth h De Ciuit Dei l. 21. c. 24. The prayer of the Church or of godly persons is heard for some men deceased out of this world but yet for such onely as being regenerated in Christ did neither liue so ill that 〈◊〉 they be made vnworthy of mercy nor yet so well 〈◊〉 that they haue no need thereof At the resurrection of the dead there shall be some found to whom mercy shall be granted that whereas their soules haue suffered * Purgatory paynes after death they shall not be cast into euerlasting fire Neque enim VERACITER diceretur c. For it could not be said TRVLY of some men that their sinnes should not be forgiuen in this world nor in the world to come vnlesse there should be some men who though they are not pardoned in this world yet they should be pardoned in the world to come So he in whose profound and iudicious apprehension there is a penall estate of soules temporally afflicted after their dissolution from the body if there be any truth in the holy Scripture it self which some Protestants haue bene more ready to abiure then to relinquish their owne preiudicate opinions 2. My second Authour was that worthy Pope S. Gregory sirnamed the Great who as he was deare vnto me for many respects so principally because he was the Apostle of our nation for i S. Bernard de cōsiderat lib. 3. he destinated Augustine to deliuer the faith of Christ vnto the English and hence our Venerable contrey man k Eccles hist. l. 2. c. 1. S. Beba feareth not to say though he be not an Apostle vnto others yet doubtlesse he is so vnto vs for we are the seale of his Apostleshipp in our Lord. His sentence is this l Dialog l. 4. c. 39. We must belieue that there is a Purgatory fire before the day of Iudgement because the Truth doth say If any man shall vtter blasphemy against the holy Ghost it shall not be forgiuen him neither in this world nor in the world to come In which saying we are giuen to vnderstand that some sinnes may be released in this world and some in the next Quod enim de vno negatur consequens intellectus patet quia de quibusdam conceditur For that which is denied of one is consequently yealded of the other So he whose reason seemed very powerable vnto me in this behalf 3. My third Authour was S. Isidore Bishopp of Siuill a reuerend person wise virtuous learned and alwayes accepted as an eminent Doctour of the Catholick Church His iudgement is this m De diuinis officijs l. 1. c. 18. Whereas our Lord saieth that VVhosoeuer sinneth against the holy Ghost his sinne shall not be forgiuen in this world nor in the world to come he doth demonstrate that sinnes shall be remitted vnto some men in an other world and cleansed with the fire of * S. August in Psal 37. calleth it the fire of emendatiō Purgation 4. My fourth Authour was S. Beda one of the principall ornaments of our nation and renowned in the Christian world for his many and learned volumes which are extant at this day His iudgement is this n Commēt in Matth. 12. Whereas our Lord denieth pardon vnto him that despayreth both in this life and in the life to come without all question he doth declare that there is remission of some sinnes after this life Agayn o Commēt in Marc. 3. Whereas it is said in the Ghospell that he who blasphemeth the holy Ghost shall haue no remission in this world nor in the world to come we are informed that some sinnes are remitted in this world and some in the next For that which is denied vnto one is consequently granted vnto an other 5. My fift Authour was S. Bernard whom I did alwayes affect by a secret and peculiar instinct And though the common prouerbe goeth thus Bernardus non vidit omnia Bernard saw not all things yet that was not otherwise intended of him then S. Augustine writeth touching an honourable Martyr Cyprian saw not all things that so some more excellent thing might be seene through him And thus they are not abased but aduanced rather who though they were men of admirable value yet they were not exempted from the errours of infirmity attending vpon the condition of mankind 6. The sentence of S. Bernard is this p Serm. 66. in Cantic Theis men viz the * Progenitours of the Waldēsian sect Henricians c. do not belieue that there remayneth a Purgatory after death but that the soule being separated from the body doth passe immediatly either vnto rest or vnto damnation Let them aske therefore of him that saied there is a sinne which shall not be remitted neither in this world nor in the world to come why he spake thus if there remayn no forgiuenesse nor purgation of sinne in the world to come §. 3. My reasons to follow the doctrinall expositions of the Fathers and chiefly where they consent rather then of ZANCH LVTH ZVINGL CALV c. 1. VVHen I had premised theis considerations I could not approoue the censorious and rash humour of Hierome Zanchy an Authour vnto whom I had dedicated no small part of my affection who q De Naturâ Dei l 4 c. 4. discoursing lardgely of prayer for the dead concludeth thus If the Fathers did intend that some sinnes are remitted in the next world which were not remitted in this we may reiect them all in this arcicle with a good conscience 2. For I did conceiue first that Zanchius in the multiplicity of his reading could not be ignorant of the Fathers resolution herein and therefore his supposition if the Fathers c. was very friuolous Secondly I considered that in this dispute or in the like I could with greater reason and better conscience admitt the interpretation of the Fathers then of any late Professour in the reformed Churches as they are stiled and I was induced herevnto for three necessary respects 3. FIRST because Iohn Caluin whom certayn * Pinczouiens Ministers in Polonia do gloriously intitle the Doctour of Doctours the Diuine of Diuines who alone is of more value then an hundred Augustines and hence it is that in the lardge * Imprinted at the Black Friers Table of Gods faithfull witnesses he is extolled thus No man could expound the Scriptures more q His cunning herein is declared by D. Hunnius a Lutheran saying that Caluin was an acute Instrument of the Diuell cunningly then he renouncing the iudgement of
impenitent heart euen vnto death and be not conuerted from enimies into sonnes doth the Church now pray for such men that is to say for the Soules of men thus deceased He resolueth Some priuate men were ledd into an errour herein but saith S. Aug. the Church was not no that is not the intention of the Catholick Church For S. Augustine doth there well obserue that in this life we pray for all men and yet we haue a reference precisely vnto such as pertayn vnto the secret election of God Likewise in prayer for the dead the Church maketh a e S. August de cura pro mort cap. 4. generall commemoration of all that so they who want friends or kinsmen to performe this duty on their behalf may be partakers of this benefit by the meanes of hir who is the pious and common mother of vs all and yet hir purpose in this generall commemoration is restrayned particularly vnto such as are conceyued to stand in exigence of hir relief For of some mens good estate she hath a certayn euidence of some a probable reason of others a comfortable hope But if she haue singular and playn inducements to perswade hir otherwise she affordeth not this kind of piety vnto incapable persons And here I remembred a domesticall example which I had lately read in our venerable contreyman S. f Eccles histor l. 5. c. 15. Beda of a certayn Brother who liued an ignoble life in a noble monastery and deceased without repentance for which cause no man durst presume to celebrate Masse nor to sing psalmes nor to pray for him after his decease Wherefore I considered that though S. g Enchirid. ad Laur. cap. 110. Augustine pronounceth thus Whom theis things do profitt it is vnto this effect either that there may be a full remission or a more tolerable damnation yet he doth not intend that the soules of Reprobates haue vtility by theis things for then he should oppose the Catholick Church whose iudgement he doth often relate to be otherwise yea he should here also absurdly contradict himself within the compasse of three lines for he saied immediatly before that theis things are not helpes for mē very euill but such onely as suffer temporall DAMNATION for to want the ioyes of heauen and to endure the sharpenesse of Purgatory it is poena Damni poena Sēsus though each be for a little time And thus it is true that theis things do auayle vnto a full remission or vnto a more tolerable damnation because the temporall payn of some soules in Purgatory is thereby either shortened in time or lessened in degree 14. Thirdly he saieth that for mē not very good nor very euill theis things are PROPITIATIONS that is to say certayn meanes which we adhibit to intreat mercy at the hāds of the souereigne Iudge They are propitiations not by the payment of the price of sinne for that is * 1. Ioh. 2 2. proper onely vnto that bloud which was of inestimable value but through application thereof Mater mea desiderauit memoriam sui ad altare tuum fieri vnde sciret dispensari victimam sanctam c. S. Augustin Confess lib. 9. cap. 13. ministerially by the Priest and effectually by our Lord for the first vseth his petition and the second bringeth his performance This I knew to be the doctrine of the Papists for thus I found it expressed long since by D. h Answ to M. Iewells challendge Artic. 19. Harding our contreyman of great esteeme 15. Thus farr I proceeded in the First testimony of S. Augustine And though it were cleare and ponderous in mine opinion yet it was inferiour vnto that which now ensueth for I must freely confesse that it sealed vp my heart and left no place vnto any farther doubt 16. The SECOND testimony is this i Serm. 17. de Verb. Apost See also Tract 84. in Ioh. The faithfull because I desired to be in the number of the Faithfull therefore I was mooued powerfully with this consideration do know according to the instruction of the Church therefore it was not a new nor a priuate opinion and this I considered diligently with my self that when Martyrs are recited at the altar of God this is not done with intention to pray for them it being an iniury to pray for a Martyr vnto whose prayers we ought to be recommēded but we pray for * Theis other were not knowen to be in the same acctual blisse with Martyrs otherwise the Church would haue prayed for thē no more then she prayed for the Martyrs other deceased men whose commemoration is there made Oh how vnlike a Protestant doth S. Augustine speake and how much Popery as the vulgar hath it is contayned in this little passadge Where could I find any euasion against so manifest a testimony as this is Should I renounce the instruction of the Church It were intollerable pride Should I say vnto S. Augustine thou art a foolish Papist and thou knowest not the instruction of the Church in this behalf It were a miserable conceipt 17. This was the secrete dispute of mine owne heart which now beloued Contreyman I present vnto thy Christian view that so either I may learne by thee what answere is to be framed vnto this difficulty or els thou mayest learne with me to follow the way of that Catholick doctrine which descended vnto S. Augustine See before num 8. and vnto the Church in that blessed time §. 5. D. Fields collusion in deliuering the sense and purpose of the ancient Church touching Prayer for the dead 1. BEing now mightily conuinced in mine vnderstanding I beganne to compare S. Augustine with D. k Pag. 98. D. Field maketh the Ancients speake like Protestāts Field who had informed me much otherwise in this particular deriuing it in this manner The ancients did name the names of the departed at the holy Table in the time of the holy mysteries and offering of * The Sacrifice is Eucharisticall in respect of our thankfulnesse performed therein vnto God but it is Propitiatory also in respect of his helpe intreated thereby for vs. Eucharist that is the sacrifice of praise for them c. The ancients kept in this manner a commemoration of the Patriarchs Apostles Prophets yea of the blessed Virgin at the Lords table to whom they did not wish deliuerance from Purgatory sith no man euer thought them to be there but if they wished any thing it was their deliuerance from death which as yet tyrannizeth ouer one part of them to witt the body c. Here he quoteth the Liturgy of S. Chrysostome in theis wordes VVe offer this reasonable seruice that is the Eucharist of praise and thanskgiuing to thee o Lord for all that are at rest in the faith euen for the Patriarchs Prophets c. 2. But hauing now attayned vnto some experience of M. Doctours vnfaithfull dealing I could not suffer my self to be deluded by such
suspition of their integrity because S. Cyrill Archbishopp of Hierusalem gaue me this infallible prescription t Cateches 4. Hereticks hide the venime of their opinions grato nomine Christi vnder the acceptable name of Christ And as the dignity the glory the exaltation of Christ is the marke whereat they all preteÌ„d to shoote so they will take their ayme from holy Scripture alone Cap. 37. and as Lirinensis doth well obserue they spice and sprinkle their heresies with innumerable sentences of the word §. 4. The FOVRTH consideration touching the lardge diffusion of this doctrine receiued by the vniuersall Church VVhence it followeth that either Gods PROVIDENCE hath fayled and that he hath not performed his promise or that this doctrine of Purgatory is not erroneous 1. I Considered Fourthly that this doctrine of Purgatory and Prayer for the dead things of mutuall dependency hath bene spread ouer the face of the * See before pag. 16. 17. vniuersall Church both Greek and Latin 2. For though I was informed by our u D Field pag. 99. D. Abbot against D. Bishopp Part. 1. M. Rogers Cath. doctr pag. 120. c. principall Authours that the Greekes neuer intertayned this doctrine yet I found that their suggestion was vntrue inasmuch as the writings of the * See afterward Booke 2. Chap. 1. §. â—2 num 6. Ancient Greeks and the practise of the whole Church including them in that generallity did testify the contrary vnto me in most abundant manner And if any prejudice could accrew vnto this doctrine because it is denied by some men in the Greek Church a greater inconuenience by the Force of the same reason must ensue vnto the doctrine of the Procession of the holy Ghost from the FATHER and the SONNE because this is more generally and earnestly impugned their heresy also herein being such if we belieue the Creed of Athanasius which is accepted by our * English Church Artic. Relig 8. though sometimes ill expounded as excludeth men from the possibility of saluation 3. But whereas my learned Authours do extend the deniall of Purgatory generally vnto the Greeks they erre not knowing See the CeÌ„sure of the Orientall Church or els dissembling the truth For Ieremiah the Patriarch of Constantinople in his rescript vnto the Lutherans deliuereth clearely that the Greek Church prayeth for the dead with intention to relieue some soules afflicted with temporall payn and for a more copious explication of his mind he remitteth them vnto an w De fidel desunct oration of S. Iohn DamasceÌ„ wherein this matter is lardgely handled For he testifieth that in the vnbloudy Sacrifice the Catholick and Apostolick Church maketh a memoriall of the dead Why to relieue their soules Agayn God grant me so to fashion my life that I may not stand in exigence of theis helpes after death But if my lyfe be intercepted and cutt of before I can fulfill my duty God grant that my friends may intreat his mercy on my behalf And thus S. Chrysostome the diuine Preacher speaketh in theis golden words If in thy life-time thou hast not so exactly composed thy soule as thou oughtest giue commandement vnto thy friends to transmitt their helpe vnto thee by almes and oblations 4. Wherefore I conceiued that howsoeuer some Greekes did not or do not admitt the doctrine of Purgatory precisely vnder this * Quis nid haereticus negare audehit TransubstaÌ„t Pracess Sp. SaÌ„cti a P. F. Purgator quia apud priscos sub talibus NOMINIBVS non commemorantur Alfons à castro contra beres l. 8. titde Indulgent name with some other circumstances yet the Church of Greece generally doth retayn the thing it self And this was farther illustrated vnto me by the confession of the Greekes themselues in the Florentine Councell for it appeareth by their publick protestation that they agreed fully with the Romane Church in the essentiall doctrine hereof howbeit they dissented from hir in some points which are not absolutely pertayning vnto the necessity of faith 5. Now concerning such as haue denied this doctrine as well in nature as in name in substance as in circumstance I noted a great difference in the manner and course and reason of their deniall For some denied it Secondarily and by way of inference that is to say by reason of a precedent errour Thus the Armenians certayn Greekes haue bene devolued into a foolish imagination to conceiue that the soule hath no sense of ioy nor payn vntill hir reunion with the body and hence it followeth necessarily that there is no Purgatory after death Some haue denied it Primarily and simply that is to say not in regard of any precedent errour inferring this deniall but directly and precisely in regard of the thing it self Thus onely our Aërians Henricians VValdensians and finally we Protestants issuing from such Progenitours haue reiected this doctrine by a violent separation of our selues from the visible society of the Church 6. But forasmuch as theis Henricians and VValdensians in whom we glory and Catholicks do not enuy vs this honour were sometimes members as truly and really connexed vnto the Papists as any other men and fell away afterward from their communion as VVickliff also did I intertayned my self a while in this consideration viz. Since there was a time yea many hundred yeares when no VVickleuian no VValdensian or Henrician did appeare who did then deny Purgatory who did then oppose himself against this heresy this damnable and blasphemous doctrine as we call it for many generations Wherefore as Tertullian doth excellently say There was a time when such Praescript cap 30. and such heresies were not knowen Vbi tunc Marcion vbi tunc Valentinianus c. where was Marcion and where was Valentinian then It is manifest that they themselues were sometime no hereticks but that they obserued the Catholick Religion c. So I spake in my secrete thoughts and sayd there was a time when our opinions were not knowen where was Henricus or VValdo then It is manifest that they themselues were sometime no impugners of this doctrine but that they did meekely and dutifully obserue it as a part of the true and Catholick Religion 7. I proceeded yet a little farther and considered that we Protestants could not possibly assigne so much as the shaddow of any one man our Henricians and VValdensians excepted denying or doubting of Purgatory who was not hereticall in some other doctrine euen such as we our selues confesse to bring very great and eminent danger vnto saluation And what aduantadge or defence could I take from any heretick to secure my self in such a case For if any man did please me in denying Purgatory yet he did displease me also by some odious and hatefull opinion wherewith he was infected and then I could not find out any true and Catholick Church vnlesse I would distill it mystically out of sondry persons and compound their simples into one body of
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
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