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.

THE FIRST MOTIVE OF T. H. MAISTER OF ARTS , AND LATELY MINISTER , TO SVSPECT THE INTEGRITY OF HIS Religion :

Which was DETECTION OF FALSEHOOD in D. Humfrey , D. Field , & other learned Protestants , touching the question of Purgatory , and Prayer for the dead .

With his PARTICVLAR CONSIDERATIONS perswading him to embrace the Catholick doctrine in theis , and other points . * ⁎ *

An Appendix intituled , TRY BEFORE YOV TRVST .

Wherein Some notable vntruths of D. Field , and D. Morton are discouered .

Printed 1609.

S. AVGVSTIN . de vtilit . credendi , contra Manichaeos . cap. 14.

NVllis me video credidisse , nisi populorum , atque gentium confirmatae opinioni , ac famae admodum celeberrimae ; hos autem populos Ecclesiae CATHOLICAE mysteria vsquequaque occupásse . Cur non igitur apud eos potissimum diligentissimè requiram , quid Christus praeceperit , quorum authoritate commotus , Christum aliquid vtile praecepisse , iam credidi ? Túne mihi melius expositurus es , quid ille dixerit ? Quem suisse , aut esse non putarem , si abs te mihi hoc commendaretur esse credendum . Hoc ergo credidi , vt dixi , famae , celebritate , consensione , vetustate roboratae . Vos autem & tam pauci , & tam turbulenti , & tam noui , nemini dubium est , quám nihil dignum authoritate praeferatis . Quae igitur ista tantae dementia est ? Illis crede Christo esse credendum ; & à no bis disce , quid dixerit . Cur obsecrote ? Nam si illi [ Catholici ] deficerent , nec me quicquam docere possent : multò faciliùs mihi persuaderem Christo non esse credendum , quàm de illo cuiquam , nisi ab jis , per quos ei credidissem , discendum .

TO THE PROTESTANT READER .

IT was my purpose to be silent , vntill I was inforced to speake ; for the publick proceedinge against me , hath drawen me vnto this publick defence ; and specially , because it was by those persons , whom I haue reuerenced from my heart , and in that place , which must alwayes challendge an interest in my poore , vnworthy self .

Wherefore , being inuited , and compelled vnto this coursey , I present vnto thee ( louing contreyman ) one MOTIVE of my chandge ; the first in order , and ( with me ) very effectuall in waight .

Expect not any curious , or ample discourse ; for I do here intend to deliuer onely such peculiar things , as preuayled with me in the beginning , & rowsing me out of my lethargy in schisme , and heresy , prouoked me vnto a diligent inuestigation of the truth . My other * * T●● . motiues shall remayn prisoners in my custody , vnlesse the importunity of friends , or malignity of aduersaries may ( perhapps ) extort their enlardgement from me , against the proper inclination of my will .

Meane while accept this little schedule ( is it not a little one , and thy soule shall liue ? ) Gen. 19 20 with kind affection . And though I may require it as justice , yet I will desire it as a fauour ; let not prejudice forestall thy judgement , nor passion supplant thy reason . Peruse diligently , compare exactly , and giue thy verdict vprightly , in presence of the all-seing eye . Then I doubt not , but seeking thou shalt find , and finding wilt confesse , God was here , Gen. 28.16 . and I knew it not .

Thy deuoted contreyman Theophilus Hyggons .

THE GENERALL CONTENTS OF THIS TREATISE , DIVIDED INTO 2. BOOKES . 1. In the First booke are expressed two Reasons , the one DOCTRINALL , the other MORALL , which swayed my vnderstanding powerfully , to yeald firme assent vnto the Catholick faith , touching Purgatory , and Prayer for the dead . 2. In the Second booke are layed forth certayn egregious falsehoods of D. Field , D. Humfrey , M. Rogers , and others , in their exceptions against the same .

THE PARTICVLAR CONTENTS IN EACH BOOKE . IN THE FIRST BOOKE , AND FIRST PART , CONTAYNING THE DOCTRINALL REASON . CHAP. 1. § . 1. Purgatory prooued by the cleare authority of Scripture . Matth. 12.32 . § , 2. The Fathers iudgements touching the sayd parcell of holy Scripture . § . 3. Three reasons , which mooued me to follow the doctrinall expositions of the Fathers , rather then of Caluin . Luth. &c. CHAP. 2. § . 1. Of a triall by the Fathers , Protestants in England condescend thereunto . § . 2. Prayer for the dead is an Apostolicall Tradition by the testimony of the Fathers . The same appeareth by the rules assigned by Protestants , to know , what is an Apostolicall Tradition . § . 3. Prayer for the dead , & Purgatory do mutually prooue each other . § . 4. The ancient Catholick Church ( vnto which the Protestants in England appeale ) did intend in hir Prayers , and Oblations , to relieue some soules departed , and afflicted with temporall payn . § . 5. The collusion of D. Field , in deliuering the purpose of the ancient Catholick Church , in hir Prayers , and Oblations for the dead . § . 6. Reasons perswading me rather to follow S. August . & the ancient Church , then D. Field , and his reformed Congregations .

IN THE SECOND PART OF THE FIRST BOOKE , CONTAYNING THE MORALL REASON . CHAP. 1. § . 1. The PROVIDENCE of God , preseruing a visible Church in all ages . § . 2. This visible Church is free from damnable errour . The Protestants loosenesse , and confusion in their delineation of the Church . § . 3. Protestants condemne Purgatory , and Prayer for the dead , as hereticall , and blasphemous . § . 4. This doctrine was embraced by the vniuersall Church , & consequently is approoued by the singular PROVIDENCE of almighty God . CHAP. 2. § . 1. The base , and impious condition of Aërius and Henricus , who first impugned this doctrine . § . 2. The WISEDOME of God , appoynting fitt messengers to be Reformers of his Church , doth excellently confirme this doctrine . CHAP. 3. § . 1. The nature , and vse of Miracles , by which God doth beare witnesse vnto some TRVTH . A triple consideration of Miracles , according to the triple distinction of the Church . § . 2. A miracle wrought by S. Bernard to the confusion of Henricus , and his doctrines . § . 3. There is no exception against the sayd Miracle . § . 4. The sayd Miracle doth euidently conuince the Protestants in this , and other poynts . §. 5 An exception of D. Field ( pretending , that no particular , defended by the Papists against Protestants , was euer confirmed by Miracle ) is refelled by our Conuersion from Paganisme to Popery ( as it is termed ) and by the authority of Gerson , whom D. Field hath magnified , as one that desired the same Reformation long since , which Protestants haue lately effected . CHAP. 4. § . 1. The grounds , which I followed in the precedents , are invincible . § . 2. The particulars therein are very cleare . A direction for the Reader to iudge orderly , & substantially concerning the same . A conclusion of the first Part , with a Protestation vnto the Reader .

IN THE SECOND BOOKE , AND FIRST PART , CONTAYNING THE VNTRVTHS OF D. FIELD . CHAP. 1. § . 1. S. Gregory . the 4. glorious Doctours of the Latine Church , abused by D. Field , in this doctrine of Purgatory , & Prayer for the dead . § . 2. S. Augustin . the 4. glorious Doctours of the Latine Church , abused by D. Field , in this doctrine of Purgatory , & Prayer for the dead . § . 3. S. Hierome . the 4. glorious Doctours of the Latine Church , abused by D. Field , in this doctrine of Purgatory , & Prayer for the dead . § . 4. S. Ambrose . the 4. glorious Doctours of the Latine Church , abused by D. Field , in this doctrine of Purgatory , & Prayer for the dead . CHAP. 2. D. Field doth vniustly accuse CARD . BELLARMINE of trifling and senselesse foolery in this matter . Caluin doth truly confesse , that the Protestats are opposite vnto Antiquity therein . CHAP. 3. § . 1. D. Field himself doth trifle , and ( if it be iustice to repay him with his owne ) he committeth senselesse foolery in describing the heresy of Aërius ; whereof all Protestants are guilty , & consequently are not Catholicks . § . 2. The contradiction , vanity , & falsehood of Protestants ; some accusing , some defending Aërius in his impugnation of Prayer , and Oblation for the dead . § . 3. D. Field maketh a lamentable apology for the Protestants diuersity in their censures , touching the aforesayd heresy . The true , and proper reason of their diuersity therein , is assigned . Their strandge , and variable deportment toward the ancient Fathers . CHAP. 4. A notable vntruth of D. Field in proposing the difference betwixt the Protestants , and Papists in the question of Purgatory . By which dealing , he hath vtterly overthrowen his highly respected booke , and brought eternall confusion vnto his Church .

IN THE SECOND PART OF THE SECOND BOOKE . CHAP. 1. § . 1. M. Rogers abuseth Dionys. Carthusian . § . 2. He brandeth S. Gregory with the name of a Papist , and traduceth Eckius . Temporall punishment inflicted after remission of the guilt of sinne . CHAP. 2. sect ; . 1. D. Humfrey doth singularly abuse a certayn testimony of S. Augustine . The detection of which falsehood , ministred the first occasion of my chandge . § . 2. An other of his vnfaithfull practises , against the same Father . &c.

AN ADVERTISEMENT TO THE READER , TOVCHING THE ORDER , AND METHOD OF THIS TREATISE .

COurteous Reader ; though the beginning of my alienation from the Protestants , did arise from the detection of some egregious falsehoods in D. Humfrey ( peruerting S. Augustine ) & in D. Field ( traducing S. Ambrose ) whence I was excited to spend much time in searching out the doctrine of the ancient Church , concerning PVRGATORY , and PRAYER FOR THE DEAD ; yet I haue not alwayes followed that order ( precisely ) in this ensuing Treatise : but for thy better direction , and instruction , I haue thought it expedient , FIRST , to lay forth the truth of this doctrine , and SECONDLY to acquaynt thee with their falsehoods against the same .

THE FIRST BOOKE Wherein THE CATHOLICK DOCTRINE OF PVRGATORY , AND PRAYER FOR THE DEAD , IS CLEARELY prooued .

THE FIRST PART OF THE FIRST BOOKE , CONTAYNING A DOCTRINALL REASON , which perswaded me to intertayn the aforesayd doctrine .

CHAPTER I. The Reason taken from HOLY SCRIPTVRE to prooue PVRGATORY .

§. 1. The sense of the Euangelist S. Matthew ; Chap. 12. v. 32.

1. AMONGEST sondry testimonies of holy writt , this one seemed ( in mine opinion ) to be of singular force ; viz. Whosoeuer shall speake a word against the holy Ghost , it shall not be forgiuen him in this world , nor in the world to come . For as this Text doth imply in the immediate sense thereof , that the Sinne against the holy Ghost shall neuer be forgiuen , so it doth imply farther a distinction of sinnes , some whereof are remissible , and some irremissible : some are pardoned in this world , and some in the world to come .

2. This interpretation is founded vpon a speciall reason ; because S. a a 3 . 2● . Marke ( intreating of the same matter ) saieth , that blasphemy against the holy Ghost shall neuer be forgiuen [ non in aeternum ] and S. Matthew diuideth this space of eternity into seculum praesens , & seculum futurum , the world present , and the world to come , as being two seuerall , and distinct parts thereof ; so that the same thing is noted by each Euangelist , but coniunctiuely in the one , and distributiuely in the other .

3. The Protestants deriue this text after an other manner , and say , that S. Matthew is to be expounded by S. Marke , and so the intendment of this Scripture is precisely , and meerely to shew , that the great sinne ( being irremissible in an eminent degree ) shall neuer be forgiuen .

4. But this simple glosse could yeald me no satisfaction . For though it were the purpose of our Lord to declare that one sinne shall neuer be forgiuen , yet he expresseth himself by such a distinction , as doth manifestly inforce the remission of some sinnes in the future life . And forasmuchas S. Matthew dealeth more copiously herein then S. Marke , there is no reason why the first should be contracted by the second , but rather it is necessary to enlardge the second by the first .

5. Neither did it seeme a probable conceit vnto me ( though it be intertayned by many ) that our Sauiour did not make a partition of sinnes ( some to be remitted in this world , and some in the next ) but vsed an exaggeration to shew the irremissibillity of one sinne , as if I should say , A barren woman shall not beare a child neither in this world , nor in the world to come : For though the WORD did speake , b b Io. 7.46 . as neuer man spake ( in respect of Maiesty , grauity , and power ) yet he doth not so decline the accustomed manner of speach , as that he would speake against the rules of prudency , and morall vnderstanding ; as this speach is , if it be sensed in this manner . And who would not esteeme him to be a ridiculous , and absurd Oratour that should say , This woman shall not beare a child in this world , neither in the world to come ?

6. Wherefore seing that the Protestants exposition is formed against discretion , and that it is not warrantable by any other parcell of Scripture , which is to be interpreted in this manner , I was fearefull to be intangled by their collusions : and because I would deale vnpartially in a matter of such consequence , as this is , I held a very indifferent course , whereby I might not attribute any thing vnto mine owne iudgement , nor yet detract from their estimation ; and therefore I remitted this point vnto the decision of the blessed Fathers ; knowing well , that it is a precept of the Highest , c c Deut. 32.7 . Aske the Fathers , and they shall tell thee ; the Ancients , and they shall shew thee : and thus did D. Toby Matthew apply this Text , d d See D. Humfrey in resp . ad 5. rat . Edm. Campiani . when he flourished in his concionall answere to remooue that disgrace , which e e Rat. 5. Edm. Campian had fastened vpon him ; and not vniustly , as many men conceiue .

7. Besides ; since it is the monition of S. f f 1. Cor. 14.32 . Paule , that the Spiritts of Prophetts , are subiect vnto the Prophetts , the rule of equity doth prescribe , that in the interpretation of holy writt , the fewest should yeald vnto the most , and the later vnto the former ; they also being more competent Iudges to determine a strife , who neuer were Actours ( personally ) in the contention .

§. 2. The Fathers iudgement of this Scripture .

1. I Was assured by D. g g Of the Church pag. 170. Field that S. Augustine ( I am bold to intreate his leaue to honour Augustine with the name of SAINT , howsoeuer he hath not once vouchsafed in his fower bookes to grace him , or any Father with this glorious title ) is the greatest of all the Fathers , and worthiest Deuine , that the Church of God euer had since the Apostles times . Wherefore I was imboldned to rest securely in his excellent resolution , which here ensueth . h 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 i S. Bernard de considerat . lib. 3. he destinated Augustine to deliuer the faith of Christ vnto the English : and hence our Venerable contrey man k 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 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 m De diuinis officijs l. 1. c. 18. Whereas our Lord saieth , that , Whosoeuer 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 emendation . 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 n Comment. 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 o Comment 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 p Serm. 66. in Cantic . Theis men [ viz the * * Progenitours of the Waldensian 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. WHen 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 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 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 all the Fathers ( yea of the first sacred Councell of Nice it self ) and concurring with the damned Arrians in his exposition , saieth expresly , r r Comment. in Ioh. 10.30 . Ego & Pater vnum sumus . Scio veteros abusos suisse hoc loco &c. I know that the ancients abused this place to proue homousia , that is to say , the consubstantiality of the Father , and the Sonne . Wherefore ( being so guided by his Spiritt ) he geueth the Arrianicall glosse vpon that Text , and saieth , that the Vnity whereof our Sauiour speaketh , is to be vnderstood of Consent , and not of Essence . This rare impiety in so great a Person ( discouered vnto me first of all by D. s s Caluin . Iudaiz . Hunnius , the Professour in Luthers owne chayre ) did treate with me more then two yeares ago ( as some of my kindest friends in England can beare me witnesse ) to renounce my Allobrogian Apostle , and to be suspicious of new interpretations ; but specially , which concerne matters of doctrine , and faith , as this particular doth . For , it may please you to consider with me , that though the Fathers err sometimes in their expositions , secundum analogiam loci , in respect of the analogy of the place , yet they are syncere , and respectiue to preserue the analogy of faith . And where their interpretations agree , we may resolue infallibly , This is the doctrine of the Catholick Church .

4. SECONDLY , because I saw the strandge mutability of Luther himself ( whose Ghospell was cast in the mould of a * * See the Orthodox Confession of the Tigarines , who complayn of his inconstant humours . variable fancy ) in his iudgement of the Scripture . This is the man ( nay the Angell rather ) who is the first moouer of all late Euangelicall spheres . But when he is diuided into his three parts , it will appeare , that he was not the flying Angell mentioned in the t t 14.16 . Apocalyps ( as M. u u de Antichristo ; pag. 324. Gabriel Powell fancieth ) but a lying Diuell , as captayn x x Tom. 2. contra L●theri Confess . Zuinglius doth no lesse truly , then seuerely chastise him for his false doctrines , & intemperate deportment .

5. First ; Martin Initiant , made an earnest protestation in his publik disputes at Lipsia , & sayd y y See Eckius in Homil. Tom. 3. homil. 4. in die Animaerum ; circa med. ; I , who belieue strongly that there is Purgatory , yea I am bold to affirme , I know that there is Purgatory , am easily perswaded that there is mention of it in Scripture .

6. Secondly ; Martin Progredient , was some what chandged from his former self , and now the Angells feathers beganne to appeare by little , and little . z z Roffens . contra Luth. artic. 37. I do belieue ( saith he ) that there is Purgatory , and I do giue men counsell to belieue it ; but yet ( o tender hearted man ) I would haue no man compelled to belieue it ; for I find no mention thereof in the Scriptures .

7. Thirdly ; Martin Consummated gaue this incouradgemēt vnto a rebellious faction ; a a in epist. ad Waldens Whereas you deny Purgatory , and condemne Masses , Vigills , Monasteries , Cloysters , and whatsoeuer was erected by this imposture , I approoue you altogether therein . Thus did M. Luther behaue himself in this particular , and thus violently he reiected , what soeuer was distastful vnto his vncertayn , and misguided humour . Wherefore I perceiued now , that though the censure of Zuinglius was very sharpe , yet it was grounded vpon equity , whereas he saith , that b b Tom. 2. contra Luth. confess . Luther is a false Prophet ; an incorrigible Heretick ; an Impostour ; Antichrist ; a Diuell ; a foole ; a brabler , and not a Diuine ; one , whose bookes contayn nothing els in them , but a manifest oppression of the pure truth , and euangelicall light . &c. To which purpose he violated the holy Canon of sacred Scripture , & dispundged the c c This point is fairely aymed at by D. Field pag. 252. epistle of S. Iames with great contempt .

8. My last , and THIRD reason was taken from a consideration of Zuinglius , the first Patriarch of our late English Gospell . For he d d De subsid . Sacrum . acknowledgeth , that he was informed by a certayn admonitour ( in his sleepe ) how in this proposition [ Hoc est Corpus meum ] the verb est is put for significat ; and saith ; whether he were White , or Black , I remember not . But e e In pro●…m . Caluinist . Theolog. Many hereticks haue had contrary Diuells ; as Nestorius , Enryches &c. Conradus ( a great superintendent in Luthers gospell ) sheweth that it was a black one ; and no doubt but he was of the same colour as those companions were , by whom Luther was attended ( no vulgar Diuells , in his opinion ) and they propounded vnto me ( saith f f See Iustus Caluinus , annotat . in praescript . Tertull. cap. 43. Luther ) the arguments of the Sacramentaries ( to wittt of Zuinglius , Oecolampad . &c. ) but I ouercame them all by the word of the Lord .

9. Now let any Christian heart vprightly , syncerely , and feelingly waigh , whether finding this pride in some , this Diuelry in others ( they being the first , & principal maisters in our gospel ) and mutuall oppugnation of their owne senses in holy Scripture , I had not reasonable , yea necessary , and ponderous motiues to fly vnto the religious , learned , and reuerend Fathers of the Catholick Church , to vnderstand the true sense , and purport of the aforesaid Scripture . They fauoured no Arrian heresy , they hated society with Diuells ; they were guided by the sanctifying Spirit , and therefore , as I concluded then , so I conclude now ; Let my soule rest with them in peace ; theis are the men whose sense I will intertayn , rather then the new glosses of theis late Professours . Thus by the validity of this Text , I was led powerfully into the approbation of this doctrine .

CHAP. II. The Reason taken from FATHERS , and APOSTOLICALL TRADITION , to prooue PVRGATORY .

§. 1. Triall by the Fathers .

1. MAny learned Protestants conceiue , that the controuersies of theis vnhappy times will be extended without any measure , vnlesse Antiquity be made the vmpire in this quarrell . For the holy Fathers are witnessing Iudges , and iudging Witnesses in this behalf . To this end , and purpose D. Lilly ( a man of excellent literature ) did alleadge , In a sermon at Oxford within theis few yeeres . and applaud the wise , and necessary processe of Theodosius ( a most Christian Emperour ) against certayn insolent , and supercilious hereticks , whose pride in * * Neque enim consimiliter singuli de veterum scriptis sentiebant , &c. See Sozom. l. 7. c. 12. & compare this with the Protestants case . Citant & ipsi Patres : Deus bone , quâ fide , ete Gregor. de Valent. in analys . Fidei ; pag. 18. Talis est phrenesis nostrorum Romanistarum , & eò maior , &c. reiecting the Fathers did seeme a desperate disease ; and to be cured rather by sharpe lawes , then by farther dispute .

2. For mine owne part ; I protest freely from my heart , that I was secured to make a triall of this present cause by the worthy Fathers ; being warranted thereunto , not onely by my priuate sense , but much more by the testimony of sondry Protestants , and specially of two , whose names were ( sometimes ) full of reuerence in my thoughts .

3. The first was D. HVMFREY ; whose highly respected answere to Edm. Campian draweth to a conclusion with this sentence . Thrasilaus in his mad humour tooke all the shippes , which he beheld in the Attick hauen , to be his owne , though he possessed not any vessell . Such is the phrensy of our Romanists , yea greater also , because they see , and yet seing they dissemble , that they are destitute of all defence from the Fathers . Thus to cleare himself from that folly , which g g Rat. 5. Edm. Campian obiecteth vnto him , and vnto M. Iewell ( his deare Achates ) he stretched his stile , vntill it brake into a vast , and notable vntruth .

4. The second was D. FIELD , whose praise is in the ghospell of England ; a man , vpon whom the eyes of our * * Oxford . Vniuersity are cast , as a sans pareill of this age for subtile dispute , and profound science . We reuerence ( saieth h h pag. 148. he ) and honour the Fathers much more then the Romanists do &c. Agayn . i i pag. 204. in marg. Though Luther , and the rest in the beginning did seeme to decline the triall by the Fathers , because the corruption of their writings were so many , as could not be discouered at the first ; yet now hauing found out by the helpe of so many learned men both of our aduersaries , and amongest our selues ( who haue trauailled in that kind ) which are their vndoubted workes , and which are doubtfull , or vndoubtfully forged , Not● . We willingly admitt triall by the Fathers .

5. Though D. Field doth vntruly alleadge the cause why Luther , Zuinglius , &c. declined triall by the Fathers , and mitigateth their folly with a fayr pretense , that ( forsooth ) they seemed to do so ; yet it was not my purpose then , nor now to employ my thoughts in dismaking the vanity of theis suggestions . It was , and is sufficient for me to consider ; that as his assertion concerning a triall by the Fathers is playn , so it is countenanced by the authority of him who is the great Metropolitan of our English Church . It pleased your Grace fauourably to approoue theis my poore paynes , &c. See the epist dedicat . to the Archbish. of Cānt . And therefore , such as professe themselues members of hir society , cannot renounce that position , which in the name of all , and in the authority of the chiefest , is so freely recommended vnto the world .

6. Finally ; I concluded with that famous prescription of S. k k Contra Iulian. Pelag. Augustine , saying ; let vs referr our selues vnto the Ancients , who were offended neither with vs , nor you : but what they found in the Church , they retayned , and what they learned they taught , and what they receiued of their Fathers , they deliuered vnto their children . Thus the question is translated à Iure ad Factum , from the right vnto the fact ; for all wise , and ingenious men will easily discerne that ( in this case , and many like vnto it ) the later which is more cleare , will lead vs vnto the former , which seemeth more obscure .

§. 2. Prayer for the dead is deriued from the blessed Apostles .

1. I Considered that one thing may haue a double proof ; to witt , by Scripture , and by Tradition also . And hence it is that the most holy , and most blessed Irenaeus ( as he is truly l l Epiphan. heres. 34. called ) confuteth the Valentinians first by the euidence of Scripture , and secondly by the tradition of the Apostles , but specially in the Romane Church ; vnto which ( as he m m Lib. 3. cap. 3. saieth ) all Christians must necessarily repayr , because she is of more powerfull principallity then the rest . A poynt very remarqueable by the way ; for ( vpon my knowledge ) it driueth the Protestants vnto many dishonest , and impertinent euasions .

2. I might giue instance in sondry doctrines , which admitt this double proof ; and therefore I was desirous to vnderstand ; why D. n n Pag. 240. 241. Field ( amongst other particulars ) should esteeme it a folly , and an inconstancy in his Romanists to say , that Purgatory is holden by Tradition , and yet it is prooued by Scriptures also .

3. But forasmuch as I saw that his desire to contradict , doth transport him beyond his reason to conceiue , I passed ouer this matter , and I came vnto an other sentence ( fitt for my purpose ) which he affordeth with greater equity , and moderation ; viz. o o Pag. 232. It is not the writing which giueth things their authority , but the worth , and creditt of him that deliuereth them , though but by word , and liuely voyce alone . And ; the Papists haue good reason to equall their traditions vnto the written word , if they can prooue any such vnwritten verities . Wherefore it was my desire ( vpon the security of such grounds ) to find out the fountayn , and origin ( at least in the time of the Ghospell ) of prayer for the dead . And here diuers testimonies presented themselues vnto me , and specially two , which rested my searching thoughts in good tranquillity , and peace .

4. The First was taken from S. Chrysostome ( the principall Father of the Greeks ) who in a p p Homil. 75. ad Pop. Antioch . sermon vnto the people , deliuered this proposition ; It was not vnaduisedly decreed by the Apostles , that in the fearefull mysteries [ Sacrifice of the Masse ] there should be a commemoration of the dead : For they knew that the dead receiue great benefit , and vtility thereby .

5. The Second was taken from S. Augustine ; In Instit. who being the chieftayn of Diuines ( as Caluin doth agnize ) and the hammer of hereticks ( as he is confessed by the publick voyce of the Catholick Church ) gaue me this solid , cleare , and ponderous information q q Serm. 32. de verb. Apost. ; There is no doubt , but that by the prayers of holy Church , and by the healthfull Sacrifice , and by almes , the soules of the dead are relieued ; that God may deale more mercifully with them , then their sinnes haue deserued . For this ( being deliuered by our Fathers ) is obserued by the Vniuersall Church .

6. Here I considered with my self , that whereas Traditions haue a quadruple distinction ; first from their Authours , into Diuine , Apostolicall , and Ecclesiasticall ; secondly from their Matter , into Doctrinall , Morall , and Ceremoniall ; thirdly from their Place , into Generall , and Particular ; fourthly from their Time , into Perpetuall , and Temporall : that S. Augustine doth intreate here of an APOSTOLICALL Tradition , doctrinall , general & perpetuall . And the reasons which perswaded me to conceiue so , were many , but principally theis three , which here ensue . FIRST , because he doth not say , inuentum , but * * Tradere tradita ( by a perpetual succession ) is an infallible note of the Catholick faith . traditum ; not inuented , but deliuered by our Fathers ; according to the sweet , and sure prescription of r r cap. 27. Vincentius Lirinensis in his little , golden booke against the innouation of profane heresies ; * * 1. Tim. 6. Custodi depositum , &c. Keepe that which is committed vnto thee . And what is this depositum ? That which thou hast receiued , and not deuised ; that which is brought downe vnto thee , and not brought forth by thee ; that , wherein thou art a scholler , and not a maister ; a follower , and not a guide , &c.

7. SECONDLY ; because the rule of S. s s Contra Donatist . de Baptism● l. 4 c. 24. Augustine ( which D. t t pag. 242. Field himself doth accept ) was so cleare , and waighty , that I could not resist the power thereof ; viz. Whatsoeuer is frequented by the Vniuersall Church , and was not instituted by Councells , but was alwayes held , that is belieued most rightly to be an Apostolicall Tradition . Such is the custome of Prayer for the dead . For first ; It was practised in all ages , and in all places , as the most venerable Authours do constantly , and vniformely teach . Supplications for the soules of the dead , were powred foorth by the Vniuersall Church in u u de curâ pr● mort . cap. 1. S. Augustines time ; and the like testimonies were affoorded vnto me by the Fathers of the Primitiue Church ; namely , S. x x Epist. 1. It is mentioned by Concil. Vasens . 1. c. 6. Clemens the Martyr , in the yeare of our Lord 110 ; y y de Coron. Milit. Tertullian in yeare of our Lord 210 ; who z z de Monogam . prescribeth ( according to the doctrine of the Catholick Church ) vnto the wife , that she should pray for the soule of hir husband , to procure his rest , and ease . Secondly ; I could not possibly designe any Councell , Oecumenicall , Nationall , or Prouinciall ; any Bishop , Supreame , or Subordinate , by whom this custome was brought into the Church . And here I considered , that heresy doth alwayes spring from some certayn Person , Time , and Place ; Vincent . Lir. and so it is discouerable by theis circumstances . But if the Authour cannot be specially named ( which is a rare accident ) yet this was sufficient vnto me , to conceiue ; that as Catholick Religion implieth three things , viz. Antiquity , Vniuersality , and Consent ; so Heresy ( being opposite thereunto ) implieth necessarily the three contraries , viz. Nouelty , Particularity , and Distraction .

8. My THIRD reason to belieue that this is an Apostolicall Tradition , was deriued from the liberallity of D. a a pag. 242. Field himself . Whatsoeuer all , or the most famous , and renowned in all ages , or , at the least , in diuers ages , haue constantly deliuered , as receiued from them , that went before them ( no man doubting , or contradicting it ) may be thought to be an Apostolicall Tradition . This rule was very appliable vnto my purpose . For first ; I had many pregnant demonstrations , and conformable testimonies of the most famous , and renowned in all ages , constantly deliuering this thing , as receiued from them that went before . See the 2. Part ; chap. 2. And secondly ; I found that no man did contradict , or doubt herein , but such onely , as were damned hereticks , and are so recognized by the publick voyce of the Church . Wherefore I concluded ineuitably ( by D. Fields allowance ) that Prayer for the dead may be thought to be an Apostolicall Tradition ; and b b Decad. 4. serm. 10. Bullinger himself feareth not to say , that this is the iudgement of the Fathers . Whence I was compelled to inferre , that D. c c against D. Bishopp ; part. 1. pag. 80. Abbott doth willingly deceiue himself , saying ; that Prayer for the dead is a Tradition , and an ordinance of the Church ; to which purpose he misinforceth the testimony of d d Hares . 75. Epiphanius , whereby he would exempt Aërius from the crime of heresy , iustly layed vnto his chardge by S. e e Hares . 53. Augustine , and many others . Lastly , I was compelled to disallow the groundlesse opinion of f f de Naturâ Dei lib. 4. c. 4. Zanchius , and some others , who referr the origin of prayer for the dead , vnto humane affection , and imitation of the Gentiles .

§ 3. The mutuall dependency of Purgatory , and Prayer for the dead .

1. WHen I had thus ascended vnto the fountayn of Prayer for the dead , I reflected vpon my self , and demanded of mine own heart , saying ; but what is this vnto PVRGATORY ? For that was the issue , vnto which my thoughts did finally incline .

2. Wherefore , for better illustration of this matter , & information of the Reader , I will here lay downe a necessary point , deriued out of the testimonies which ensue in the next section of this chapter ; and so you shall clearely perceiue the connexion , and dependency of theis things .

3. Though Purgatory , and Prayer for the dead , are things seuerally distinguished in their nature , yet they are so inseparably tied in their bond , that each doth mutually prooue the other . Prayer for the dead prooueth Purgatory per modum signi , by the way of a signe , or declaration ; for it doth presuppose a penall estate , wherein some soules are afflicted temporally after this life . Purgatory prooueth the necessity of prayer for the dead per modum causae , by the way of a cause ; for we are obliged by the law of Charity to make supplication vnto God in behalf of our brethren of the Church Patient in Purgatory , Qui securi estis de vobis , soliciti est●te de nobis . S. August . meditat . cap. 24. as they being translated into the Church Triumphant in Heauen , are led by the abundance of their charity , to make intercession for vs , of the Church Militant in Earth . Which triple distinction of the Church I did embrace willingly , forasmuch as it was confessed solemnely by Sir Iohn Oldcastle himself ; howbeit M. Fox seing that this was no small disreputation vnto the faith of our trayterous Martyr , mingleth a * * if any such place [ as Purgatory ] be found in the Scripture . few wordes to abate the force of his confession . This poore subtility of Fox is dismasked in the g g Part. 2. chap. 9. num. 18. three Conuersions of England .

4. Thus I considered that not the Name , but Thing , and that things , not accidentall , but essentiall were to be inquired by me in this dispute . I obserued farther , that men are not the Authours to make , but Expositours to declare their faith . And as we do penetrate more excellently into the knowledge of any thing , so we are inabled accordingly to expresse the same in proper , and significant words . For as the imposition of words ariseth from the freenesse of our will , so the aptnesse of their imposition floweth from the clearnesse of our vnderstanding .

5. Finally ; I called vnto remembrance , that the Church of God hath drawen many lardge doctrines into compendious names ; as Trinity , Sacrament , and the like , Thus the doctrine of Homousia , or the consubstantiality of the Father , & the Sonne , Io. 10.30 . is really contayned in the holy Scripture [ I , and my Father are one : See before ; Chap. 1. §. 3. num. 3. a playn Text ; howsoeuer it be Arrianically violated by Caluin ] but the word it self was established by the first sacred Councell of Nice . Thus also I saw that ( in the opinion of the Papists ) the doctrine of Metousia , or Transubstantiation in the Sacrament , is implied in the Scripture [ This is my body : which little sentence is distracted by vs 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. Lateran . 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 h Part. 1. Serm. pro viago Regis Rom. secunda parte principali . direct . 3. Gerson ( against the innouations of Wickliffe 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 i contra Lucifer . Hierome saith ) and wondered to see it self become an Arrian ; not by any hereticall decree ( as M. k 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. WHen I had thus deriued prayer for the dead by a perpetual line from the holy Apostles , I proceeded farther to examine the purpose , & intendment of the Catholick Church in this religious act ; for I could not content my self with this simple glosse of l 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 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 sentence : 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 communion ) 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 ; We 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 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 non 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 o de curam 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 pretense of a general consent , 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 confesse that Christ went [ truly ] into hell ; viz. in soule , as Bellarmine himself doth teach &c. Many such false protestations 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 inuentions 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 Caluin himself ( and this opened the way vnto the conuersion of * * Apol. p. 5. Iustus Caluinus , as he hath testified vnto the world ) how be it , as * * Suet. ●o Ner. c. 56. Nero had little respect vnto his Gods , saue onely vnto his Goddesse Syria , and yet he defiled hir idoll with his vrine ; so Ioh. Caluin doth frequently make his repayr vnto S. Augustine ( with neglect of other Fathers ) and yet * * Instit. l. 3. c. 5. § 10. c. 11 §. 15. l. 2. c. 3. §. 7. &c. he asperseth his name also with no small disgrace . But resting my self vpon that commendation , which it pleaseth Iohn Caluin in his liberallity to affoord vnto S. Augustine , I referred the matter vnto his exact decision ; knowing well , that his ability to conceiue , and fidelity to relate the truth , were sufficient to put an end vnto my laborious disquisition thereof ; and specially , because that wise counsaile , which he gaue vnto his seduced friend , seemed to appertayn also vnto me , viz. De vtilit , credendi , cap. 8. Yf thou art now sufficiently tossed in thine owne opinion , & wouldest finish this trauayle , follow the way of the Catholick doctrine , which euen from Christ by his Apostles is descended vnto vs , & from vs shall descend vnto our posterity for euer . Which sentence did prepare my heart vnto a serious deliberation in this particular , forasmuch as I saw , that Prayer for the dead hath descended lineally vnto the Papists , howsoeuer it is abandonned by our Euangelicall Churches ; whence it followeth clearely , either that the Catholick doctrine did not descend vnto S. Augustines Church , or els , certainly our Church is not Catholick , which hath renounced that poynt of ancient faith , & many more .

9. Amongest an Ocean of testimonies , which presented themselues vnto me in S. Augustines workes , I selected two , which I will here tender vnto your wise considerations . The FIRST was in his p p Cap. 110. manuel directed vnto Laurentius ( and it is repeated in his resolutions which he maketh vnto the q q Quaest. 2. questions of Dulcitius ) where he randgeth the dead into three orders . Some liue so well as that they need not theis helpes [ Sacrifice , Prayers , Almes ] Some liue not so well , as that they need them not ; neither yet so ill , as that they can receiue no benefit thereby . Some liue so ill , as that they are made incapable of any such relief .

10. Now , since there is this triple estate of men deceased , I was driuen perforce to conclude , that the First are in Heauen ; the Second in Hell ; the Third in some temporall payn . For though S. Augustine doth professe r r Hypognost . l. 5. this place is cited by D. Abbot against D. Bishopp ; p. 1. pag. 89. To the same effect is a sentence in S. Aug. de peccat . merit . & remiss . lib. 1. c. 28. cited there also by D. Abbot . elswere , that there is no third place besides heauen , and hell , yet I conceiued that there are 5. differences in this case . First ; because the Pelagian hereticks ( against whom S. Augustine doth purposely dispute ) assigned a third place vnto children dying without baptisme ; but as S. s s De Ciuit , Dei lib. 21. c. 16. Augustine teacheth that baptized Infants suffer not the paynes of Purgatory at all , so he affirmeth likewise , that t t De Genes. ad lit . l. 10. c. 15. Infants vnbaptized , are excluded out of the heauenly kingdome &c. and so they suffer the payn of losse for euer . Secondly ; because the Pelagians place is perpetuall , but Purgatory is temporall : for though the same space shall alwayes remayn in nature , yet not in the same vse . Thirdly ; because the Pelagians supposed place is full of delights , but Purgatory is ful of payn outwardly , howsoeuer there may be great confort inwardly , in the security of saluation . Fourthly ; because the Pelagians place is on earth , but Purgatory is subterranean , according to the most common , and receiued opinion . Yet I rather followed the iudgement of u u Dialog. de particulari iudicio animae ; cap. 30. See Gerion , Parte 4. serm. 2. de defunct . Dionysius the Carthusian saying , that by ordinary designation , there is one generall place of Purgatory ; but by speciall dispensation of the Iudge , there are many places . And this may be testified by sondry examples in the dialogues of S. Gregory , and other venerable authours . Fiftly ; because the Pelagians imagined place is to be after the generall Iudgement , and not before ; but Purgatory is before , and not after ; as S. x x De Ciuit. Dei . l. 21. c. 13. Augustine witnesseth , saying ; Some men suffer temporall punishments onely in this life ; Some after death ; Some both now , and then ; but yet , before the last , and most seuere Iudgement .

11. I proceed vnto the rest of S. Augustines former discourse , which hath bene interrupted , as you see , by a pertinent , and necessary digression . As the Offices for the dead are three in number [ Sacrifice , Prayer , and Almes ] so , in reference vnto the estate of men deceased , S. Augustine distinguisheth them into three kindes ; Propitiations , Consolations & Thanskgiuings .

12. The application is this . First he saieth ; for men very good , theis things are THANKSGIVINGS vnto God ; to witt , for their felicity , and ioy . And here I remembred the testimony of y y Haeres 75. Epiphanius ( whom S. z z Epist. ad Quod. vult D. praefix. Tract . de haeref . Augustine reuerenceth as an holy man , and famous in the Catholick faith ; howsoeuer it seemeth good vnto D. a a Against D. Bishopp . part. 1. pag. 86. D. Abbot . pag 8● peruerteth the sense of Epiphan. as though the Church had prayer for the Saints &c. Abbott to iustify Aërius , a damnable heretick , against him ) reporting , that when wee make a memoriall of Patriarchs , Prophets , Apostles &c. We separate Christ from the order of men by the honour , and adoration which we performe vnto him ; that is to say , we do not offer thankes for him ( as we do for some other men ) but vnto him , as being God of equall maiesty with his Father . And thus it is a great honour for the Martyrs ( saieth S. b b Homil. 21. in Act. Chrysostome ) to be named in the presence of their Lord . For now [ in the holy Sacrifice ] Angels stand before him , and tremble in his sight : Yea they adore him there ( like true Popish I dolaters ) as S. c c De Sacerdot . l. 6. c. 4● . Chrysostome doth elswhere very excellently declare . A poynt which conuinced me to the full ; for I was compelled to renounce all my former Protestanticall expositions * * As namely his hyperbolizing , &c. of S. Chrysostome , when I was strongly pressed with this testimony [ in England ] by a learned , & virtuous Priest .

13. Secondly he saieth , that for men very euill theis things are not helpes , but yet they may be some CONSOLATION vnto their suruiuing friends . This particular I found exactly treatised by him in sondry places , & namely in his incomparable work d d Lib. 21. cap. 24. de Ciuitate Dei , where he maketh this demand : If any men haue an 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 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 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 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 men 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 Sensus , 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 men not very good , nor very euill , theis things are PROPITIATIONS ; that is to say , certayn meanes which we adhibit to intreat mercy at the hands 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 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 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 recommended ) 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 them 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 k Pag. 98. D. Field maketh the Ancients speake like Protestants . 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 : We 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 pitifull conceipts . Wherefore I directed my thoughts vto theis 4. considerations , which here ensue . FIRST ; that it is a vanity in vs Protestants sometimes to * * So doth D. Field here ; and Zanch. de Natura Dei l. 4. c. 4. and others . accept this Liturgy , as composed by S. Chrysostome , and sometimes to * * So doth M. Iewell : & M. Powell de Antichr . p. 235. reiect it ( for our owne aduantadge ) because we can not iustly insist vpon the testimony of any Authour ( by way of proof ) which we our selues deny to be deliuered by him . For though it hath force against him that admitteth it , yet it is of no efficacy for him that refuseth it . SECONDLY ; that S. * * Iuuetur mortuus non lachrymis , sed pr●cibus &c. Hom. 41. in epist. 1. ad Cor. Chrysostome did pray , and exhorted others to pray for the soules of the dead ; and therefore ( in all probability ) his Liturgy , and his doctrine do conspire ( substantially ) in this issue . THIRDLY ; I found , that when the Church offered the Sacrifice of our Lords body for the Apostles , Martyrs &c. it was by way of * * See Gabriel Biel , lect. 85. in Can. Missae . thanskgiuing , not of petition ; and this was confirmed vnto me by the testimony of S. Augustine ; viz. The faithfull do know by the instruction of the Church , that we pray not for Martyrs , as we pray for other men ; that is to say , the Martyrs are recognized by vs , as Citizens of the heauenly kingdome : but we pray for others , as being yet in temporall payn , or , at least , conceiued to be so by vs ; and thus ( to witt respectiuely vnto this end ) we make our supplications vnto God in their behalf . Farther ; as it is not absurdly deliuered ( saieth l l Parte 1. lect. 2. super Marcum . See Biel. in the aforesaid place . Gerson ) by the learned Diuines that there is an addition , or increase of accidentall felicity in the Saints , so it is not inconuenient , if , in this respect also , we recommend them vnto God in our deuotions .

3. FOVRTHLY ; though D. Field , in his greater wisedome , then integrity , doth conceale it ( and so the Tempter made his assault vpon our Sauiour ; cast thy self downe headlong , for it is written , Matth. 4. He shall geue his Angells chardge ouer thee , that thou dash not thy foote against a stone : but he omitted a principall poynt , viz. that they may keepe thee in all thy wayes ) yet S. Chrysostome in the same Liturgy , doth playnely refute his pretensed exposition of prayer for the dead . For thus he saieth : By the supplication of theis [ Patriarchs , Apostles &c. ] haue respect vnto vs o Lord ; If D. Field will stand vnto this Liturgy ( to gather the sense of Antiquity by it ) he must admitt also such an exaltation of the blessed Virgin , as will hardly stand with his liking . and he addeth immediately ; Remember all the faithfull departed ( who sleepe in the hope of resurrection ) and make them to be at rest , where the light of thy countenance is seene .

4. Thus S. Augustine , and S. Chrysostome ( if their sayings be fully related , and truly waighed ) do hold a iust correspondency herein ; and each of them ( in the essentiall point ) doth follow the instruction of the same Church . Wherefore though * * Contra Henric. 8. Luther did basely esteeme of a thousand Augustines , and Cyprians if they were repugnant vnto his iudgement in the Scripture , yet I saw necessary reasons , why I should preferr one Augustine before ten thousand Luthers , Fields , and all such , as are exorbitantly caried against the streame , and course of the ancient Catholick Church .

§. 6. Reasons , which mooued me rather to belieue , and to follow S. Augustine herein , and the Catholick Church in his time , then D. Field , and his reformed Churches . A conclusion of the first Part ; with an admonition to all Caluinian Readers .

1. WHen I had brought my discourse vnto this effect ( as you haue already seene ) I considered seriously in my priuate meditations , that whereas we Protestants make a glorious shew of Antiquity , D. Field . pag. 47. assumeth that he will prooue the Papists NOTES of Antiquity , &c. to be really the same with ours . Vniuersality , Succession , &c. to iustify our Religion thereby , it would prooue a most ridiculous suggestion , if in this particular it self , we hold not conformity with the ancient , Catholick Church . Here also ( by the way ) I remembred that S. * * heres. 53. Augustine registring the heresies of Aërius ( in the number whereof is his derision of Prayer , and Oblation for the dead ) concludeth in the peroration of his treatise , that , whosoeuer maintayneth any of the precedent opinions , he is not a Catholick Christian .

2. How nerely this censure appertayneth vnto vs Protestants , the * * See ; booke 2. Part. 1 , chap. 2. sequele will declare . Meane while , it may please you to obserue with me , how plausibly , and artificially D. Field demeaneth himself , to escape the pressure of that difficulty , which is to heauy for him to beare . It is most certayn ( saieth m m pag. 98. he ) that many particular men extended the meaning of theis prayers [ for the dead ] * * viz. then he hath deliuered before . See §. 5. num. 1. farther , and out of their priuate errours , and fancies , vsed such prayers for the dead , as the Romanists themselues ( I think ) dare not iustify . And so it is true , that many of the Fathers were led into errour in this matter of Prayer for the dead , and not all ; as if the whole Church had , FALLEN FROM THE TRVTH , as Bellarmine * * See . book 2. Part. 1. chap. 3. falfely imputeth vnto Caluin , who saieth no such thing .

3. Now forasmuch as M. Doctour doth clearely insinuate , that such Fathers , as extended this religious duty [ prayer for the dead ] beyond the narrow compasse , which is assigned by n n Insi . l. 3. c. 5. Caluin , and o o pag. 98. & 139. himself , did follow a priuate errour , and fancy herein , and that they did fall away from the truth , I was desirous to know ( without Lies , Obscuritie , and Circuitions ; the best Sanctuaries of our euill cause ) either from D. Field , or from any discreete Protestant in Christendome ( howbeit I may contract my speach , and say ; in Europe ; for our new faith hath scarce peeped out of hir confines ) whether S. Cyrill of Hierusalem , concurring absolutely with the Papists in this point , See before ; §. 4. and whether S. Augustine conspiring with him ; and whether S. p p lib. 1. de diuin. offic. c. 18. Isidore consenting with them both [ Vnlesse the Catholick Church did belieue that sinnes are remitted vnto the faithfull after this life , she would not offer the Sacrifice vnto God , for their soules ] & finally , whether all others , ioyning with them herein , fell away from the truth , or not ? And if they did , I was desirous to see , what one man there was ( besides Aërian hereticks ) in whom the truth was visibly preserued ?

4. Here I gaue my self vnto a long , and earnest meditation ; remembring a renowned sentence of S. epist. 118. Augustine , who saieth ; that , to call any thing in question which is frequented by the vniuersall Church , insolentissimae est insaniae , it is the part of most insolent madnesse . Which sentence applying it self clearely vnto my purpose , inforced me to conclude , that either S. Augustine was a prodigious asse in his cariadge of this matter , or els , that we Protestants are insolently mad , who partly in the violent streame of passion renounce the instruction of the vniuersall Church herein , and partly by sinister interpretations , deriue it against hir knowen intention , expressed so abundantly by hir chiefest Doctours , Consuetudo est optima legis interpres . and perpetuated so eminently by a continuall succession .

5. Wherefore retiring my thoughts a little , and drawing them from their former meditations , I beganne to speake thus feelingly vnto my soule . Canst thou desire testimonies more graue then theis in respect of the Authours , more perspicuous in words , or more effectuall in waight ? Where doth S. Augustine contradict this relation , or who did euer contradict him therein ? Is Doctour Field a better witnesse , and more to be respected in this decision , then S. AVGVSTINE , who being greatly experienced in the customes of the Vniuersall Church , hath ( in his maturity of iudgement ) left vnto thee a fayre , and euident prescription in this behalf , neuer reuersed by himself , nor impugned by others , hauing also the voyce of all ages ( both in doctrine , and practise ) for its corroboration , and strength ? Truly if it were so , that in his ignorance , or malice , or some other obliquity , and defect , he had exceeded the purpose of the Catholick Church herein , it is very probable , that this errour could not escape him vnespied in all his diligent Retractations . And if he were so vnhappy , that he had no friend to informe him for his amendment , yet he could not be so happy , as that no enimy should note it for his disgrace .

6. Now therefore ( dearely beloued contreyman ) tell me , I pray thee , tell me in the vprightnesse of thy conscience , and in the presence of him who searcheth the heart , and reynes ; to whose direction , guydance , and instruction , could I ( in this case ) committ a poore , afflicted soule ( which I should endeauour to saue with care , since Christ died for it in loue ) and whom could I follow herein , with more alacrity , and confidence ; S. AVGVSTINE , or D. FIELD , with all the troupe of Lutherans , Caluinists , Protestants , Puritans , or others , howsoeuer they are distinguished in name , or diuided in opinion ?

7. I saw antiquity in the first ; nouelty in the second . I saw fidelity in the first ; * * See the second Booke , Part. 1. vnfaithfulnesse in the second . I saw profound learning in the first ; very commendable also , but yet much inferiour in the second . And though I perceyued that his owne booke doth iustly afford that censure against him , which is deliuered against Nestorius by a worthy q q Vincent . Lirinens . cap. 16. Authour ; viz. Plussēper admirationis in illo , quàm vtilitatis , plus famae quam experientia fuit ; yet I will rather say , that the * * Bellarmine is no wayes matchable with Caluin , and others , in piety , or learning though he weare a Cardinalls hart . comparison , which r r pag. 149. he is pleased to make betwixt C. Bellarm. & M. Caluin , hath a more due proportion betwixt S. August . and himself .

8. Finally , I considered , that none of the Fathers resisted the first herein ; but who doth assist the second ? The doctrin of the first is now confirmed by the practise of that Church , which we phrase a Popish , Antichristian Synagogue &c. but the reformed Congregation of D. Field hath no resemblance of theis things . For though s s Contra Campian . pag. 262. D. Humfrey in his rhetoricall flourishes doth pretend , that in our Colledges we retayn the [ ancient ] commendation of the dead , yet I noted that the differences are many , and chiefly theis three . First ; in respect of the PLACE ; for the ancient commendation of the dead was at the * * In precibus Sacerdotis , quae Domino Deo ad eius ALTARE funduntur ; locum suum habet commendatio mortuorum S. Aug. de cura pro mort . cap. 1. Altar ; but we haue none . Secondly ; in respect of the ACTION ; for it was in the holy Sacrifice ; but we contemne it . Thirdly ; in respect of the INTENTION ; for it was to relieue the soules of the dead ; but we disclayme this doctrine . Besides ; since our Zuinglian Communion is such a naked , and contemptible feast , as t t See his Confess . Luther himself abhorred , and his disciple Conradus did tremble to behold ( for they had a more religious estimation of our Lords Supper , then the Sacramentaries ; who deride the LVTHERANS , because they absurdly , and superstitiously attribute a sanctifying virtue vnto the * * Hoc est Corpus meum . words of Christ ; as it pleaseth u u Decad. 5. Serm. 6. H. Bullinger to speake ) I was desirous to vnderstand , how a piece of bread , and a draught of wine , may haue any power , & validity for theis purposes , vnto which the holy * * See S. Au. de Ciuit. Dei l. 22. c. 8. how one of his Priests , offering the sacrifice of our Lords Body in the house of a lay person , deliuered his family from the vexation of vncleane Spirits . Fathers did often referr the sacred Oblation ( in the diuine Sacrifice of the MASSE ) or how our Zuinglian Communion can be a reuerend , and dreadfull mystery ( such , as wherein the holy Angels humble themselues vnto our common Lord ) by the offering whereof , the mercy of God is intreated for the Soules of some men , deceased in Charity , and in the Catholick faith ? For I must professe , that a serious consideration of theis things wrought a deepe impression in my heart .

9. This was the summe of my DOCTRINALL REASON , branched ( as you haue seene ) into two Parts ; that is to say , deriued partly from Scripture , and partly from Tradition ; in both which I followed the impeachable resolution of Antiquity , and with it I must either stand , or fall . It is my comfort ( though it were sometimes my grief ) to see , that as Dagon fell on his face before the Arke , 1. Reg. 5. so Protestancy suffereth vtter confusion , when it is presented before the Tribunall of the ancient Church . I deliuer this assertion faithfully , and iustly ; I speake the truth in Christ , I ly not , my conscience bearing me witnesse in the holy Ghost . I haue tasted the wines of Caluin , and Augustine ; I haue digested both ; I haue iudged of both ; and out of some experience , which I haue had of both , I am bold to assure you ( louing contreymen ) who spend your pretious time , and exercise your noble witts in many froathy volumes , that if you will repayr discreetely , and conscionably vnto the blessed Fathers , you shall draw better wine at the latter end , then at the beginning . Then you will clearely discerne , See before ; § 1. num. 3. whether Doctour Humfrey had any reason to impute Phrensy vnto his Romanists , or not ; then you will ingenuously confesse with the penitent Donatists , * * See S. August . epist. 48. and say ; Nesciebamus hîc esse veritatem , nec eam discere volebamus , &c. We knew not that the truth was here , neither would we learne it . But thankes be vnto God , who hath taken away our feare , and taught vs by experience , how vayn , and empty those suggestions are , which lying fame hath cast out against his Church . &c.

The end of the first Part.

THE SECOND PART OF THE FIRST BOOKE , CONTAYNING A MORALL REASON , which perswaded me to intertayn the Catholick doctrine of Purgatory , and Prayer for the dead .

CHAP. I. The PROVIDENCE of God in preseruing a visible Church , free from any damnable errour , doth confirme the doctrine of Purgatory , and Prayer for the dead .

§. 1. The FIRST Consideration ; touching a visible Church .

I Considered First , that God hath promised vnto vs a perpetuity of his Church , both by his Sonne and Seruants . For thus saieth his onely begotten ; Matth. 2● . 20 . I am with you alwayes , vnto the end of the world .

2. A comfortable saying ô Sauiour Iesus . I [ not in body , but in Spirit ] AM [ yea I will be also ; but * * Before Abraham I am . Ioh. 8.58 . thus I expresse my self , because I am eternall , and immutable ] WITH YOV [ not in your persons onely , but in your succession for euer : and not inuisibly by grace alone , but visibly also in a syncere profession of the truth ] ALWAYES , VNTO THE END OF THE WORLD ; my Church shall endure throughout all generations . Thus the promise of God made vnto Dauid ( historically ) concerning his seed , Psal. 88. &c. is referred ( mystically ) vnto Christ ; in whose seed ( to witt his Church ) it is , & must be absolutely performed .

3. I had yet a farther assurance from God by his Seruants . Ephes , 4.11 . For thus saieth S. Paule . He [ Christ ] hath giuen vs Apostles , Prophets , Euangelists [ men of extraordinary vocation in the beginning ] Pastours , and Doctours [ men of ordinary vocation to the end ] for the consummation of the Saints , for the worke of the ministery , for the edifying of the body of Christ , VNTILL we all meete in the vnity of faith , and knowledge of the Sonne of God , into a perfect man , into the measure of the age of the fulnesse of Christ .

4. This Text of holy Scripture I knew to be diuersly , and preposterously sensed , as well by the * * M. Cartwright against D. Whitgift . Presbyterians against the Formalists , as by the * * D. Soteliffe against D. Kellison . Protestants against Cath. The first exclude Archbish. & the second ( by the same reason ) exclude the Pope . But I secured my self in the true , and genuine interpretation thereof , which did infallibly , and clearely demonstrate vnto me theis two poynts . First ; that the Church of Christ must perpetually subsist without decay . Secondly ; that it must be visibly extant without obscurity , and concealement . For how can Pastours preach the ghospell , and administer the holy Sacraments , where people are not assembled to that purpose , and gathered into a society of faith ?

5. As for the example of Eliah , I alwayes esteemed it a lamentable suggestion in this case . For his complaint [ * * 3. Reg. 19. I am left alone ] extendeth onely vnto the kingdome of ISRAELL , wherein he then conuersed , and wherein he ( with many others ) was persecuted by Iezabell , vnder Ahab , hir infortunate husband . But at the same time , the law was read , the Sacrifice was offered , pure Religion was professed , and protected in the kingdome of IVDAH , vnder Iosaphat a blessed Prince , * * 3. Reg. 22.43 . walking in the good wayes of Asa his father . This Iosaphat suruiued vnto the * * 4. Reg. 3.2 . coronation of Ioram , the yonger sonne of Ahab ; and so the example of Eliah can not be of any force to defend the opinion of many Protestants , concerning the inuisibility of the Church .

6. Wherefore , seing how D. Apolog. Cathol. part. 1. lib. 1. c. 14. Morton doth still reinforce this poynt ( though cleared sufficiently by sondry Catholicks , euen in the confession of a learned Protestant in England , from whose mouth I receiued this instruction many yeares ago ) as though the aforesaid complaint of Eliah pertayned likewise vnto the kingdome of Iudah , I did often , and greatly wonder that such a man , against his owne conscience , should deale so fraudulently in this behalf . For first he saieth that Lombard doth giue this exposition ; viz. When the daughter of Ahab was married vnto * *

The sonne of Iosaphat .

The yonger sonne of Ahab was called lord likewise .

Ioram the king of Iudah , then all the Iewes seemed to be , Idolaters ; so that Eliah thought himself to be left alone : and vpon this authority of Lombard , the Doctour buildeth his exception against the former answere . Now , is this ( I beseech you ) an ingenious , and honest deportment in the Doctour , thus to presse the authority of Lombard , whom he knew to be singularly mistaken herein , and to err most playnely against the historical euidence of sacred Scripture ? Secondly ; the Doctour is pleased to colour , and cloake the said exposition of Lombard with the name of S. Ambrose ; and for this purpose he frameth his quotation in the margent thus ; Lombard in Rom. cap. 11. EX AMBROSIO . But I found , that as S. Ambrose hath not one syllable to iustify this exposition in the least degree , so Peter Lombard himself doth not assume it from him , nor once vse his name therein ; howbeit both before , and after , he gleaneth vp some sentences from that excellent Father . Is this a faithfull course in a Minister of simple truth ?

7. Renouncing the opinion of our Inuisibilists , as an impious , and contemptible fancy , I embraced a position of h h pag. 19. &c. D. Field , which , though it be mingled with some corruptions , and vntruths in his discourse , yet , in it self it is very effectuall , & syncere . The Church can not be inuisible in respect of Profession : and this Profession is knowen euen vnto the profane , and wicked of the world . Agayn . It can not be , but that they , Apply this rule to the Protestanticall Churches . who are of the TRVE Church , must by profession of the TRVTH make themselues knowen in such sort , that by their profession , and practise , they may be discerned from other men .

8. For this cause S. Augustine saieth in a playn , and familiar kind of speach ; See the 3. Conuersions of England . Part. 2. chap. 1. throughout . digito ostendimus Ecclesiam , we shew forth the Church with our fingers , in this place , and in that ; here she is conspicuous , and thus she hath descended vnto vs by a fayr , and spectable succession .

9. Non sic Protestantes , non sic : as for the Protestants , it is not so with them : their Church was hatched in corners , and inclosed long in Cymmerian darcknesse . Wherefore , as the good sinfull woman complayned mournfully , saying ; Ioh. 20.13 . They haue taken away my Lord , and I know not where they haue layed him : so I was inforced to take vp a iust complaynt against all nouelizing hereticks , and say ; They haue taken away the Church of my Lord , and I know not where they haue placed hir . They can not assigne vnto me any persons , time or place , wherein their Synagogue had a resplendent face , and a laudable dilatation .

§. 2. The SECOND Consideration ; touching a visible Church free from any damnable errour . The Protestants loosenesse , and confusion in their description of the Church .

1. I Considered Secondly , that this VISIBLE Church can neuer be taynted vniuersally with any errour , and specially if it be such , as either expressly , or implicitely indangereth the principles of saluation ; for , in matters of the necessity of saith , she is freed from the possibility of errour .

2. Hence it is that i i Part. 4. de Vnit. Grac. Considerat . 6. Iohn Gerson ( a man highly * * See afterward ; c. 3. § 3. num. 4. &c. aduanced by D. Field ) prescribeth this ensuing obseruation , as an infallible rule . Whatsoeuer is determined by the Pope of Rome ( together with his generall Councell of the Church ) in matters appertayning vnto faith , that is vndoubtedly true , and to be receiued of all the world . For this consideration is founded in the articles of our faith : We belieue that there is an HOLY , CATHOLIQVE CHVRCH , which is exempted from errour in hir faith , &c.

3. As this position was credible with me for the Authours sake , and he vpon D. Fields singular commendation , so I was induced farther , and more strongly perswaded to intertayn it , by the certayn warrant of him , who is TRVTH it self , and promised his Spirit vnto the holy Apostles , with assurance , Io. 16.13 . that he should lead them into all Truth .

4. In quality , it is Truth without errour . In quantity , it is All truth , necessary , and expedient for them , or vs , in this peregrinant estate . For as this promise belonged then particularly vnto each Apostle , so it belongeth now generally vnto the whole Church ; which , being taken either in hir latitude , as she is diffused ouer the world , or in hir representation , as she is collected into a lawfull Synod , is priuiledged from errour in hir doctrinall determinations .

5. And this was clearely imported vnto me in a sentence of S. 1. Timoth. 3.15 . Paull vnto his beloued Timothy , whom he instructed how he should behaue himself in the house of God , which is the ground , and PILLAR OF TRVTH .

6. For howsoeuer it pleaseth D. k k Pag. 199. The church of Ephesus hath erred damnably in faith . Field to elude the grauity , and power of this Scripture , by restrayning the Apostles sense therein particularly vnto the Church of Ephesus , which was committed vnto the Episcopall care of Timothy ; yet , as many reasons did preuayle with me to reiect his exposition , so I preferred the authority of S. l l Comment●r . ibid Ambrose , saying ; that Whereas the whole world is Gods , the Church is sayd to be his howse ; of which [ vniuersall Church ] Damasus [ the Pope ] is Rectour at this day . This Vniuersall Church is the Pillar of truth , sustayning the edifice of faith .

7. Herevpon l l Prascripe . cap. 28. Tertullian ( deriding the hereticks of his time ) esteemeth it a base , and grosse conceipt in any man to suppose , that the holy Ghost , who was asked of the Father , and sent by the Sonne to be the Teacher of TRVTH , should neglect that office , vnto which he was designed , and that he should permitt the Church to vnderstand the Scriptures otherwise , then he spake by the mouth of the Apostles . And farther . Is it probable ( saieth he ) that so many , and so great Churches ( if they did erre ) should erre thus conformably into the same faith ? VARIASSE debuerat ERROR doctrinae Ecclesiarum . Caeterùm , quod apud multos VNVM inuenitur , non est erratum , sed TRADITVM . Errour bringeth variety ; but where vnity is , there is the truth . Thus the Churches are many in number , but one in faith ; diuided in place , but ioyned in opinion .

8. Mine earnest meditation in this point taught me to lament the confusion of our Protestants , admitting innumerable sectaries , into our vast , and incongruous Church ; Fox in Act. & Mon. See the 3. Conuers . of England . which is a very Chimaera , thrust together , and fashioned in specificall disproportions . But this was our necessity ( hard necessity ) and not our choyce , to make such a pitifull delineation of our Church . For whereas we had not any certayn succession , to deriue hir descent , and petigree from the Ancients , we were compelled ( in this respect ) to deale liberally ( like good fellowes ) and take sondry hereticks , with incompatible factions , into our society ; least by the same reason , for which we exclude others , we should exclude our selues also from the communion of the Church .

pag. 137. 9. Hence it is that D. Field ( laying the fundation of his Babell ) feareth not to say , that the Churches of Russia , Armenia , Syria , AEthiopia , Greece &c. are , and continue parts of the TRVE , CATHOLICK CHVRCH . A position manifestly repugnant vnto Reason , and Authority . Vnto reason ; for if truth of doctrine be a Note of the Church ( as we defend ) how is that a true , Catholick Church , which impugneth the truth , and how is that one Church , which is distracted into many faiths ? Vnto authority ; for S. * * de haeres . in perorat . See the 3. conuers . of England ; Part. 2. chap. 10. num. 10.15.16.17 . &c. Augustine doth constantly affirme , that whosoeuer maintayneth any heresy ( registred , or omitted by him in his Treatise ) he is not a CATHOLIQVE Christian ; and consequently , no member of that Church , wherein ( alone ) we haue the promise of saluation . For as our * * Fides in Christum ; faith in Christ must be TRVSTFVLL , liuely , and actiue , by a speciall application of his merits vnto our selues , so our * * Fides de Christo . faith of Christ must be TRVE , syncere , and absolute , by a iust conformity vnto the will of God , reuealed by him , and propounded by his Church . And therefore D. Fields * * Part. 4. de vnit . Graecorum ; considerat . 4. Gerson ( intreating of peace , and VNITY in the Church ) laboureth to draw all men into a communion of faith ; and iudgeth it a great folly in any man to conceiue , that we may be saued in our particular sects , and errours .

10. When I had discouered ( by an earnest prosecution of this point ) how naturally , and powerfully our Protestanticall * * The Church may erre , Diuers Churches ( though erring grosly in faith ) make vp one Catholick Church ; &c. doctrines conuaigh men into Laodiceanisme , and a carelesse neglect of vndefiled Religion ( whence Atheisme must necessarily ensue ) I resolued with hearty affection , to vnite my self vnto that Church , which is pure , and single in Religion , wheresoeuer I should deprehend the same . For though I saw that the Protestants religion was false in some things , yet I had great hesitation , and doubt , whether the Papists were true in all : as S. * * Confess . lib. 6. cap. 1. Augustine spake sometime vnto his louing Mother ; I am now no Manichee , nor yet a Catholick Christian . And so mine estate ( as well as his ) might be resembled vnto the case of that patient , * * S. Mark . 8.24 . who saw men walking like trees , vntill he had a perfect restitution of his sight .

11. Wherefore resting my self a while vpon a profitable , and sound instruction of m m Lib. imperfect . in Gen. cap. 1. S. Augustine ; viz. God hath constituted a mother Church , and she is called CATHOLIQVE , because she is vniuersally perfect , and halteth in * * Therefore , not in this particular of prayer for the dead . nothing , I referred the successe vnto a future triall ; hauing a constant , and vnchandgeable purpose , neuer to decline , nor vary from this ground , which I haue here presented vnto your Christian examination .

§. 3. The THIRD Consideration ; touching the Protestants zeale in condemning this doctrine of Purgatory , and prayer for the dead , as hereticall , blasphemous , &c.

1. I Considered Thirdly , that this doctrine of Purgatory , and Prayer for the dead , as it is generally renounced by our Euangelicall congregations , so it is seuerely censured by many of our writers .

2. Hence it is that n n Pag. 79. D. Field himself chardgeth Purgatory with the disgracefull imputation of HERESY ; and yet he graceth it so farr , as to affirme , that Augustine gaue occasion vnto this heresy in the beginning .

3. Hence it is that M. Rogers in the o o Pag. 121.122 . Catholick Faith of our English Church , spending his tempestuous phrases against the doctrine of Purgatory , saieth , that hereby the Papists nourish most cursed , and damnable errours ; and that * * Pag. 123. it teacheth vs to be our owne Sauiours .

4. Hence it is , that M. Powell ( in his inconsiderate violence ) assigning many goodly reasons why p p De Antichr . pag. 453 NVLLVS , NVLLVS ( inquam ) PAPICOLA SALVARI POTEST . no Papist can be saued , includeth * * Pag. 123. the figment of Purgatory in that number . Likewise ( in the same kind of precipitation ) setting downe 23. q q De Antichr . l. 2. c. 19. blasphemous opinions , deliuered by the Church of Rome against the doctrine contayned in our LORDS PRAYER , he inserteth this particular , viz. * * Pag. 457. She teacheth , that WE MVST PRAY FOR THE DEAD .

5. But forasmuch as the glorious Emperour CONSTANTINE ( Great in birth , Greater in victory , and Greatest in Christian Religion ; which , till his time , was planted in the continuall effusion of bloud ) buylding a magnificent * * At Constantinople . See Euseb. in vita Constant . l. ● . c. 60. Church in honour of the 12. Apostles , did foresee ( in his religious prouidence ) that the people ( mooued with the celebrity of that place ) would flow thither , and there pray for him after his decease , whereby he should be partaker of their deuotions for the benefit of his soule , I was desirous to vnderstand here briefly by the way , whether this imcomparable Prince ( following the instruction of the Catholick Church herein ) and whether the Priests , together with the people , supplicating vnto God pro anima Imperatoris , for the * * D. Field talketh of naming names &c. ( see before ▪ pag. 31 ) But it is euident , that the Catholick Church in hir best age prayed for the SOVLES of the dead . And this example it self is an inuincible demonstration thereof . SOVLE of the Emperour , after his death ( as * * Ibid. cap. 71. Eusebius relateth ; who was a reuerend Bishopp , and in speciall grace with Constantine ) were guilty of a blasphemous opinion against our LORDS PRAYER , or not ?

6. And my desire to receiue full satisfaction vnto this point , was the rather enkindled within me , because our Soueraigne Lord the King ( to whom all good Catholicks wish the happinesse of Constantine , in faith imitating his blessed Mother ; a true Helena in hir virtues , though not in hir fortunes ) made this just demand , according to the sublimity of his excellent apprehension ; r r See the booke of the Conference at Hampton Court ; pag. 69. What ? is it now come to passe , that we shall appeach * * Omnes nôrunt Constantinum fuisse admirandum in Christianismo &c. Epiphan. hares. 69. CONSTANTINE of Popery , & superstition ? If the Crosse in baptisme were then vsed , I see no reason but that we may still continue it . Which royall sentence I applied duly vnto this particular [ of prayer for the dead ] and how effectuall it was with me , the ingenious Reader may well perceiue , if he will vouchsafe to make a little experience therof in his owne respectiue meditations .

7. I returned speedily vnto my purpose ; for I was not willing to eclipse the light of my discourse with the interposition of M. Powells darke conceipts . Finally therefore remembring that M. CALVIN is the Ipse dixit in the purest Ghospell ( in which respect it pleased * * In a sermon at S. Maries Church in Oxon. 4. yeares since . D. Airay to exhort his Auditours ; perswading them very earnestly , and intreating them , that they would by all meanes defend the estimation of M. Caluin ; and the rather , because he is the man against whom the * * And what think you of the Lutheransi doth not D. Hunnius himself beseech God to preserue his Church mercifully from th● infection of Caluin ? See Caluin . Iudaiz . in fine . Papists do principally bend their forces ) I contented my self with his s Eldershippes censure ; viz. PVRGATORY is a pernitious fiction of Satan , disgracefull vnto the great mercy of God , euacuating the Crosse of Christ , dissipating , and subuerting our faith ; pure , and horrible blasphemy against the bloud of Iesus Christ , &c.

8. Hence it is , that we Protestants haue sentenced Purgatory to be an Antichristian Doctrine ; For * * And what think you of the Lutheransi doth not D. Hunnius himself beseech God to preserue his Church mercifully from th● infection of Caluin ? See Caluin . Iudaiz . in fine . he is Antichrist , that denieth Christ to be come in the flesh . And we pretend , that howsoeuer this doctrine doth not positiuely deny that Christ is come in the flesh , in regard of his Incarnation , and Nature as he is a MAN , s s Institut. lib. 3. cap. 5. §. 6. yet it denieth the same consequently , in regard of his Satisfaction , and Office , as he is a REDEEMER .

9. In which our specious venditation of reseruing inuiolated honour vnto Christ , * * Epist. Ioh. 2. vers 7. I saw that we insist directly in the steppes of Nouatians , Nestorians , and the like ; The first pretended that they ( forsooth ) did exhibit * * See S. Ambros . de Poenitent . cap. 2. in initio . reuerence vnto God by their doctrine , inasmuch as they teach that he onely ( and no man ) can forgiue sinnes ; The second could not endure that a woman should be stiled the Mother of [ their ] God . Thus also the infatuated Presbyterians glory in their excellent cause , saying ; * * See M. Rogers in the Preface of his Cathol. doctr . num. 16. Our controuersy is , whether Iesus Christ shall be King , or no. The end of all our trauayle is to sett vp the throne of Iesus Christ , our heauenly King , &c. Which colourable piety , and popular zeale in ancient , or later Hereticks ( aduancing their opinions , as Mountibancks extoll their wares ) did mooue me vnto a just suspition of their integrity , because S. Cyrill ( Archbishopp of Hierusalem ) gaue me this infallible prescription ; t 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 pretend 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 . Whence 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 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. §. ●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 Censure 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 w De fidel. desunct . oration of S. Iohn Damascen , 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 Transubstant , Pracess . Sp. Sancti 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 , Waldensians , 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 Waldensians ( 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 Wickliff also did ) I intertayned my self a while in this consideration ; viz. Since there was a time ( yea many hundred yeares ) when no Wickleuian , no Waldensian , 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 Waldo 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 Waldensians 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 Religion . Which though it be such an ignoble , and an vngodly deriuation of the Church , as tendeth vnto the great contempt , and ignominy of Religion , yea the pure subuersion , and annihilation thereof , yet necessity hath inforced vs Protestants vnto theis paradoxicall fancies ; for thus , & no otherwise can we sustayn the essence , and existency of our Church .

8. The conclusion , which yealded it self vnto me out of the former consideration , was this ; Whereas there hath bene no visible Church , nor member thereof for many hundred yeares , which was not HERETICALL in an high degree ( as our doctrines do clearely import ) it followeth , either that the PROVIDENCE of God hath fayled , or that the true Church was inuisible , or els that the true visible Church may err damnably in faith . None but Atheists will affirme the first : the learnedst Protestants deny the second ; Scriptures , and Fathers conuince the third . Wherefore reflecting vpon our accusation of this doctrine , I saw that it was vniust : and thus I resolued by a powerfull demonstration ( issuing from the premisses ) that Purgatory is no heresy , nor Antichristianisme ( as we pretend with greater violence , then reason ) but a parcell of the true , ancient , Catholick , and Apostolick faith , as the Papists do confidently belieue .

CHAP. II. The WISEDOME of God in designing fitt Instruments to be the Messengers of his will , and Reformers of his Church , doth confirme the aforesayd doctrine of Purgatory , and Prayer for the dead .

§. 1. Who were the first enimies of this doctrine , & what was their condition .

1. IT is a graue , & waighty testimony which S. Iohn Damascen deliuereth in his Oration concerning them who are departed in the faith . Our mercifull Lord doth appoynt ( saith he ) and gratefully accept our duty in that mutual relief , which we exhibit one to an other , both in our life , and after our decease . For otherwise he would neuer haue ministred this occasion vnto vs to remember the departed in the time of the holy Sacrifice , vnlesse this seruice were approoueable in his sight . Neither is there any doubt , if this were a ridiculous , and fruictlesse act , but that , whereas there haue bene many holy men ( Fathers , Patriarchs , and Doctours ) inspired with the holy Ghost , he would haue putt it into some of their minds , to represse such an errour . But there is none of them all , no not one , that euer intertayned a conceipt to subuert , or impugne the same .

2. As this laudable custome of prayer for the dead was thus perpetuated without any interruption , opposition , or dislike of the best men in the best age ( euen of Constantine himself ) so the first enimy thereof [ AERIVS ] was an insolent , and gracelesse wretch , Anno Don . 354. a disciple of the Arrian heresy , and such perfidious doctrines ; as x x Contra Campian . pag. 261. D. Humfrey himself doth liberally confesse , though otherwise there are some things in Aërius , which were not distastfull vnto his palate .

3. But this rare illuminate did not contayn himself within theis limits . Wherefore pretending a farther accesse of heauenly light ( as the nature of heresy did incline him ; for it is full of vanity , & * * Idem licuit Martionitis quod Martioni [ Lutheranis quod Luthero ] de suo ingenio fidem innouare &c. Tertul. praescrip. cap 42. innouation ; making poore seduced people to hunt counter in their owne fancies , and prescribing no certayn rule vnto the instability of their hearts ) he vented three peculiar heresies , deuised , and fabricated in the shopp of his owne brayn . The FIRST : that there is no disparity betwixt a Bishopp , and a Priest . The SECOND : that it is a folly to pray , or offer sacrifice for the dead . The THIRD : that it is against Christian liberty to haue any generall , and appoynted dayes of fasting : for then we should seeme to be vnder the Law . &c.

4. Theis heresies are no small part of the Geneuian Ghospell ; and therefore I haue obserued it diligently in our Authours ( as a very remarqueable poynt ) that howsoeuer they corrade , and heape vp sondry heresies , fiercely obiecting the same vnto the Papists , yet they are silent in three ; Vigilantianisme , Iouinianisme , and * * The true Caluinists admitt the 3. heresies of Aërius ; as we foe in France , Scotland &c. this Aërianisme whereof I now intreat . For theis are goodly starres in our firmament , and shine most brightly in our Sphere . Notwithstanding my learned Authours do exceede Aërius also , forasmuch as he did not wholly impugne the dreadfull Sacrifice , but esteemed it vnprofitable for the the dead ; whereas they reiect the thing it self , and this vse of it , with like contempt .

5. This Aërian heresy was extinct , and buried ( some few , scattering fellowes excepted ) vntill the yeare of our Lord 1156 ; when it was raised , See afterward , chap. 3. §. 4. and enliuened agayn by Henricus , a Frenchman ( in whom our Protestanticall Religion did more spectably reare vp it self , then before ) furbishing vp some old ragges of S. * * Sainted by D. Fullees authority in his answ. to the Rhem. Testam . in 1. Timoth. 3. Annotat. 7. Vigilantius , and others , for the resplendency , and completenesse of his ghospell .

6. Nunc audi quis ille sit ( saieih y y Ep. 240. S. Bernard vnto Hildefonse , the Earle of S. Giles ) now it may please you to vnderstand , what was the quality , and condition of this Apostle . First , a Monk , and then an Apostata from his order . So was our S. Luther , Secondly ; a pretendent of Apostolicall life . Such sheepebiters were our freese-gowne Preachers , whose doctrines enkindled the furious people , See the statutes of King Rich. 2. &c. and seasoned them with the principles of rebellion . Thirdly ; a violatour of Chastity . So was S. Luther ; euen * * M. Powell de Antichr . pag. 324. Magnus ille Reformator , he our Great Reformer . An example vnknowen to reuerend Antiquity , and reserued vnto our ghospell , that a vowed Monk should conioyne himself in mariadge with a professed Nunne ; which , though it be not adultery , yet peius est adulterio , it is tarr worse , in S. * * De bono Viduit . c , 11. Augustines censure ; howsoeuer D. Field minceth it , and saieth , Pag. 153. Augustine MISLIKETH them that vow , and performe not .

7. Finally ; I saw a cōnfluence of impieties in our French Apostle , whether I respected his Religion , or Conuersation . And therefore I could not withstand this iust sentence pronounced by S Bernard , Ibid. saying ; Non est hic homo à Deo , qui sic contraria Deo & facit , & loquitur ; this man is not sent from God , who acteth , and speaketh things so repugnant vnto his will .

§. 2. God vseth no such instruments to reforme his Church .

1 , HEre ( inlardging my meditations ) I considered more exactly , that the supreame Maiesty of heauen , & earth , is respectiue of his honour , & the incolumity of his Church ; and as it is against his gratious Prouidence , that the Spouse of his Sonne , and the Mother of the faithfull , should suffer a generall , and diuturnall eclipse in hir profession , so now it is farther against his high WISEDOME , that , when she wanteth a due reformation , he should not designe honourable , and condigne Instruments for such an excellent purpose .

2. Where is the difficulty , and impediment in this case ? Is it in his Prescience , that he cannot foresee what is to come , or is it in his Power , that he cannot effectuate , what he desireth ? Not in the First ; for I haue his owne testimony by the mouth of Samuell , his prophet , saying ; 1. Reg. 13.14 , QVAESIVIT &c. God hath sought a man according vnto his heart ; to witt , Dauid , his seruant . What he sought , he found ; and yet he found no good thing in Dauid , which was not his owne gift . Not in the Second ; for I am ascertayned by the Forerunner of my Lord ; Luc. 3.2 . POTENS &c. God is able , euen of theis stones , to raise vp children vnto Abraham .

3. And if Caesar could say in the pride of his mortall heart ; Inueniam , aut faciam viam , either I shall find a way , or I will make one ; did it not concerne the Wisedome of God ( to speake no more of his Prouidence ; which we Protestants haue already destroyed , by inforcing a damnable errour vpon his vniuersall Church ) either to finde out some man already indued with conuenient gifts , or els to prepare some ( in case none were yet adorned by him ) to vndertake such a royall , and incomparable work of REFORMATION ?

4. For how can I suppose , or once imagin ( without iniury vnto my Lord , & expectation of his reuendge ) that any base , and detestable Caitifs ( falling away from the sweete communion of the Church into accursed heresies , and being therevpon the Prophetts of hell ) should then also ( and neuer before ) be stirred vp , and excited by God to redresse his Church , the Pillar , & Firmament of truth ? Is it probable , nay is it possible , that they , who remayned not in the duty of hir Sonnes , should be aduanced vnto the dignity of hir Fathers ? Are men actually inspired by God , and by the Diuell , to impugne , and to defend hir , to destroy , and to maintayn hir , to infect , and to preserue hir ? Were hir sworne enimies more tender of hir good , then hir best friends , and were vile Rebells more respectiue of Gods honour , then his dearest Seruants ?

5. You that haue the common instinct of morall reason , and the ordinary light of humane vnderstanding , iudge , I pray you , iudge vnpartially in this case ; Luther ; thou art the scourdge of God &c. See Sir Th. More contra Luth. de Sacram. whether such disastrous Reformers as Henricus , Aërius , and the like , were not rather ministers to execute the Iustice of God , then counsellours to promulgate his will , and whether he doth not rather correct , then direct ; punish , then prescribe by such men . It was a tyranny in Mezentius to bind liuing men vnto dead carcasses . But the Wisedome of God doth assure me , that he will not tythe liuing body of his Church , vnto the dead , and putrified members thereof .

6. The consideration of which poynt was of great power , and efficacy in my heart , to make me disclayme , and abandon the proceedings of our GREAT Reformer , M. Luther . in whom there was no true resemblance of a pious , and diuine Spirit . Witnesse , his furious declamations against Zuinglius , and all Sacramentaries ( the Patriarch , and Brethren of our ghospell ) his rude , and vnsaintlike inuectiues against King Henry the eight , his hereticall , and grieuous assertions ; his contemptuous * * This is peremptorily denied by D. Abbot ( against D. Hill , pag. 307 ) with a marginall reference vnto Whitak . answ. to Camp . But Whitak . ( in his answ. 10 Raindas c 7. ) being better aduised in this matter , maketh some confession thereof ; howbeit he interlaceth dishonest euasions , and grosse vntruths . reiection of some Canonicall Scriptures : his beastly , and vnchristian positions , his light , and vayn imaginations ; his familiar conuersation with Diuells . All which ( and many more ) odious things are extant in his owne workes ; things incredible vnto such as do not yet know them , and fearfull vnto such as haue experience therein .

— * * Iuue●al . Felicia tempora , quae te Moribus opponant ; habeat iam Roma pudorem . O happy times that brought thee forth , to thunder out complaynt : Now Rome may blush to see hir self opposd by such a Saint .

7. But I will omitt the work of our late Reformation ( transacted by this boysterous Friar ) and returne vnto my other reforming gentlemen , with whom I made this brief conclusion .

9. The admirable WISEDOME of God doth confirme , and ought to establish me in the doctrine of Purgatory , and Prayer for the dead , inasmuch as the first aduersaries thereof were desperately affected against his Truth , and exercised open hostility against his Church . There is an Aërius , and an Henricus ; here is an Augustine , and a Bernard : the first deny it , & follow their peculiar imaginations ; the second affirme it , & rely vpon the conformable iudgement of the Catholick Church : choose now , whom thou wilt follow in this case , and with which of theis thou wilt aduenture the eternity of thy soule .

9. Shall I answere , and say : I respect not , what the first , or second haue deliuered , but what the Scripture it self hath taught herein ? A poore euasion : for the Scripture is clearely against me in this poynt , and I can not gainsay it , vnlesse I will come forth with a non obstante of mine owne sense ; and yet I am bound ( in all humility ) to subordinate my vnderstanding vnto the instruction of my Superiours . But if in pride , and insolency ( as S. * * Furiosus mente , clatus opinione &c. See Epiphan. haer . 75. The same censure belongeth vnto the rest . Aërius , Henricus , Luther and others haue done ) I should preferr mine owne iudgement before the learned Fathers , and renounce that due , and conuenient subiection which I should haue toward the ancient , Catholick Church ( she that must , and shall iudge me , and all my Protestanticall Doctours ) oh what monsters of opinion might I conceiue , and what certainty of truth can I bring forth ? Truly , as Aaron formed many pretious iewells into the similitude of a calf , Exod. 32.4 . so I might ( haply ) fashion vnto my self many foolish conceipts , by casting the pretious word of God into the mould of my priuate , and misguided fancy .

CHAP. III. The TRVTH of God hath confirmed this doctrine by a renowned Miracle . An exception of Protestants refelled .

§. 1. The nature , and Vse of Miracles .

1. I Considered first , that as a Miracle is a Diuine work in its nature , ( because it can not be wrought without the speciall concurrency of Gods power ) so in its vse , it is a Diuine testimonie , because it hath a reference vnto some truth ; and principally , when it is exhibited vnto that purpose : for it procureth an inward conuiction of the vnderstanding , A mystery is secret , & hidden ; and so it differeth from a miracle in respect of the VSE , though it agree with it in the NATVRE thereof . by an outward demonstration vnto the sense . In which respect I may truly say , that a Miracle is the broad Seale of Heauen , affixed vnto some writing , or euidence of Gods owne hand , bearing his image , and superscription .

2. I considered secondly , that though Hereticks , and Pagans , do often counterfait this broad Seale , yet their falsehood is discouerable by men of iudgement , waighing the Circumstances with due examination . Nay farther ; though it please God that a true miracle shall be performed by them ( as sometimes it hath come to passe ) yet there is alwayes a certayn limitation therein precisely vnto this , of that * * As the maintenance of Iustice ; or some other such moral , and ciuill respect . 1. Cor. 10.13 . peculiar end , so that it serueth by no meanes to giue assistance , and validity vnto their hereticall , or paganicall conceipts . For the end , and vse of Gods workes is alwayes good ; besides ; he is faithfull , who will not suffer vs to be tempted aboue our power .

3. I considered thirdly , that Miracles may haue a triple respect , according to the triple distinction of the Church . For the Church hath three estates ; viz. of PLANTATION ; of PROPAGATION ; of REFORMATION .

De Ciuit. Dei lib. 22. cap. 8. 4. In the first estate , there was a necessity of Miracles ( as S. Augustine doth well insinuate ) to this end , that men might belieue . For whereas our Lord did intend , that his Ghospell should be the ordinary meanes of saluation for euer , he thought fitt to gayn sufficient authority vnto it by an extraordinary meanes in the beginning .

5. In the second estate , there was no such necessity of Miracles ; and therefore S. Augustine saieth very excellently ; Ibid. * * The Protestants do frequently , & earnestly alleadge this sentence but they cunningly s●ppresse that which followeth . I heartily request you to reade the whole chapter in S. Aug. whosoeuer requireth miracles now to this end , that he may belieue , he is a miracle himself , forasmuch as he will not belieue , when the whole world belieueth . Notwithstanding in this estate also , there is an vtility of Miracles , for the glory , and splendour , and exaltation of the Church . Wherefore S. Augustine proceedeth farther , and speaketh to this effect : My former answere may be sufficient for the conuiction of infidells ; but I stay not here : Nunc quoque fiunt miracula ; for now also ( euen in this lardge propagation of the Church ) miracles are done in sondry places . Fiunt nunc multa miracula : Many miracles are done in theis dayes . Some he reporteth vpon his owne experience , others vpon certayn information , and they are ( generally ) such , as wound our Protestanticall Religion to the death . And S. Augustine ( as it were foreseing the iudgement of Infidells , and Protestants , and what exceptions they would take against his report ) is very earnest in the deliuery of theis things , adding in conclusion of one miracle ; Some men will not belieue that this was so : but who are they ? euen they , that belieue not , how our Lord Iesus was borne of a Virgin , and yet hir womb remayned entire ; or that , he came into the roome , where his Apostles were assembled , and yet the doores were shutt .

6. In the third estate , Miracles are more * * If Luthers reformation were good why was it not graced with so me euident miracles , & specially since so great a mutation hath followed ic as was neuer seene , in the Church of God ? Nay , why are many miracles now done in that church which he renounced ? Beda ; hist. Eccles. l. 1. c. 21. Beda ; l. 2. c. 2. necessary then in the second , though not so necessary as in the first . For whereas it hath seemed good vnto the singular wisedome of God to adorne his Church with some miracles alwayes in the second estate , ( euen when no heresy assaulted hir ) it was very conuenable that he should much rather affoord this power in the third , for the extirpation of heresies , and for redresse of great disorders . Examples whereof were frequent in the dayes of our fore-fathers , & Britanny it self hath copious testimonies in this kind . For thus the holy Bishopp S. German confounded the Pelagians ; and thus S. Augustine ( our Apostle ) reprooued the schismaticall Bishopps of Britanny , in the publick conspect of the people .

§. 2. A miracle wrought by S. Bernard , to the confusion of Henricus , and his doctrine .

1. THeis considerations being premised , I tooke a serious reuiew of an history , which though I had read long before , yet it did not preuayle with me so farr , as the dignity thereof did iustly require . For partly the vayle was so closely drawen ouer mine eyes , that I could not see the truth , and partly I passed ouer it with a negligent leuity , and carelesnesse , as many Protestants do ; not willing to intertayn the knowledge of any doctrine , which sorteth not with the publick State , or their priuate fortunes . Genes. 11.7 . Howbeit I know , that as the tongues of the Babylonians were diuided , and one conceyued not what an other spake , so the tongues of many principall Schollers in England are diuided from their hearts , & they speake not what themselues conceiue .

2. I come vnto my history . S. Bernard hearing of the spoyles which * * Huius rei gratiâ , licet in multa corporis infirmitate , iter arripui in has partes &c. Bernar. ep. 240. S. Bernard . ibid. Henricus made in the vineyard of our Lord , repayred into the parts of Tholouse which were greatly infected with his contagion ( for now the Churches were left without people , people without Pastours , and Pastours without honour ) and there , in a frequent assembly , he countermanded the fancies of this Apostata with learning , and grauity , and in the playn euidence of the Spirit .

3. At the end of his sermon , many of the auditors presented vnto him certayn quantities of bread , and requested his fatherly benediction . The deuout Abbot performed their desire with gladnesse , assuring them that they should discerne the truth of his doctrine , and the falsehood of Henricus , if their sick , and languishing friends should immediatly recouer their strength vpon the tast thereof .

4. A venerable Bishopp being there present , and fearing the successe , added this clause ( by way of caution ) si bona fide sumpserint , if they receiue it with a good faith . But S. Bernard , being secure in the power of almighty God , answered publiquely , non ego hoc dixerim , no , I sayd not so ; onely this I sayd , and this I proclayme vnto you , Let your sick people eate of this hallowed bread , and they shall be made whole ; for hereby you shall know vs to be * * Viz. in the doctrines which he defended against Henricus , in the name of the Catholick Church . TRVE Seruants of God . His word was fulfilled & the fame of this miracle was so dispersed in all the contrey , that the blessed man , declining the intolerable concourse of the people , returned home an other way .

§. 3. There is no euasion against the clearenesse of this Miracle .

1. THe exceptions , which my heart could apprehend in this case , were three ; but when I had waighed them all in the ballance of my reason , I dismissed each of them successiuely with a part of Balthazars iudgement ; * * Thekel Dan. 5.27 . thou art waighed in the ballance , and art found too light .

2. FIRST , to deny the fact it seemed an vnreasonable conceipt , because as it was done in a publick , and solemne conuenti● , so it is recorded in very authenticall manner by a reuerend a a Gulielm . Abbas in vitâ S. Bernard . l. 3. c. 5. person , of S. Bernards familiar acquayntance .

3. If this be not sufficient , yet b b Epist. 241. S. Bernard himself did giue me such a pregnant intimation , as satisfied me abundantly in this behalf . For thus he wrote vnto the people of Tholouse after his returne . Our abode with you was short but not vnfruictfull , inasmuch as the TRVTH was manifested by vs , not onely in speach , but in POWER also .

4. Wherefore that excellent commendation wherewith M. Luther is aduanced by one of his c c Ioh. Aurifaber , in colloq. mensal . Luth. disciples ( but very vniustly ; since that notable Apostle , as d d Contra Pighium . Caluin stileth him , e e See Luth. in Esaiam . cap. 37. did neuer cure so much as a lame horse ) doth iustly appertayn vnto this worthy Saint , viz. Vir potens erat in dictis , & factis , he was a man mighty both in word , and deed ; as f f Prophet● erat , & operator miraculorum . Part. 2. Serm. de S. Bernardo , See Guliel . Abbas in vita S. Bernardi lib. 3. cap. 6. &c. Iohn Gerson himself deliuereth sutably to the same purpose .

5. SECONDLY ; to impute this fact vnto sorcery , and incantations , it were a Iewish , and heathenish folly ; so the miracles of Christ himself , and of his Apostles , and Martyrs were traduced by their enimies . Besides ; since all ingenious Protestants confesse , that Bernard was an holy man , and replenished with diuine grace ( as his life , and his writings do contestify vnto the world ) how could I stayn his honourable name with such ignominy , and disgrace ?

6. No ; I will leaue that humour vnto M. g g Centur. 14. c , 85. Bale ; let it be an argument of his vngentle nature , and not of mine , to accuse this glorious Saint , and to crucify his name with bitter reproaches ; Coecus , & blasphemus ille Bernardus ; that blind , and blasphemous Bernard .

7. But forasmuch as I knew very well , that M. Bale was imbued with a h h See the 3. Conuers of England . Part. 2. c. 5. num. 25. &c. 6. num. 32. &c. malignant disposition against this , and other Saints ( some of them being the honour , and crowne of our nation ) I remitted him vnto the sweet , and modest answer of i i De Considerat . lib. 2. S. Bernard , saying ; If one of the two must needs be , that either God , or I must be reproached , it is well for me , if he vouchsafe to vse me as his buckler . I do gladly receiue the darts of venimous tongues against me , that they may not come vnto him . I refuse not to be inglorious , if I may defend the glory of my Lord . It is my honour to participate with him that sayed ; Psal. 68.11 . Opprobria exprobrantium tibi ceciderunt super me .

8. THIRDLY ; to pretend , that howsoeuer ( perhappes ) some opinions of Henricus were expugned by this Miracle , but not ( precisely ) this concerning Purgatory , and Prayer for the dead , it was the last refuge which I could make , and the fayrest suggestion , which I could conceiue ; and yet as Ioab perished at the Altar ( a place of protection ) so you will faile in this anchor of your hope . 3. Reg. 2.

9. My secrete dispute in this poynt , was somewhat lardge ; but I will contract it as briefly as I may , because I am vnwilling to abuse your patience with any long , and tedious discourse .

§. 4. Two Considerations : the first , Generall ; touching the Catholique articles , which HENRICVS impugned : the second Particular , touching Purgatory . The Protestants are conuinced .

1. I Considered FIRST ; that whatsoeuer Henricus disapprooued in the Church , he is imitated therein by Luther , or by some of his ghospell , which is branched into much variety , and difformity of sects . For a more exact demonstration whereof , I layed downe a catalogue of the particulars impugned by Henr. ( which I will exhibit here vnto your sight ) and waighed euery one singly by itself .

1. Purgatory ; Prayer , and Oblation for the dead . 2. Inuocation of Saints . 3. Excommunication by Priests . 4. Peregrination . 5. Temples . 6. Festiuities . 7. Consecration of oyle , and chrisme . 8. Ecclesiasticall sanctions . 9. Transubstantiation . 10. Baptisme of Infants .

2. The Waldensians following the Henricians ; the Albigensians ( Professours of the same faith , and religion , which we now professe , as D. k k Against D. Bishop ▪ part. 2. pag. 55. Abbott testifieth to our great l l See the 3. Conuers . of England . Part. 2. c. 10. num. 2. &c. Also the Examen of Fox his Calendar-Saincts . chap. 3. num. 17.18.19 &c. disreputation ) following the Waldensians ; Wicleuians consorting with them all ( though not in euery particular ) do symbolize very much in their impugnation of theis things .

3. I descended vnto our later Churches ( more euangelically ordered , and more speciously collected then theis former were ) and making a seuerall inquisition touching the ten precedent articles , I found that the FIRST , and SECOND are contemned generally by all the Brethren of my Ghospell . In the THIRD there is no small difference amongst them . For m m Erastus &c. some wholly reiect that terrible censure . Sondry Diuines also of good regard ( saith n n Cathol. doctr. pag. 191. M. Rogers ) conceiue that Christians ( cleauing vnto Christ their fundation ) are not to be excommunicated either for any errour , or misdemeanour whatsoeuer . The Presbyterians deriue the validity of this censure not from the Clergy , See M. Rogers , ibid. but from a Clero-laicall Consistory , the creature of Caluins imagination .

4. I considered farther , that as some amongst vs do intertayn a base conceipt of this high matter , so others do vniustly clayme the exercise of this power . For since it belongeth vnto spirituall iurisdiction , and since this iurisdiction belongeth vnto no * * Ordinarily . man , who is not lawfully consecrated , and since we haue no consecration , but * * We plead so . such as came directly from the Pope , and since he is o o D. Fields rumbling phrases pag. 64. Antichrist , the child of perdition , with the foame of his impure mouth , and froath of his words of blasphemy &c. I could not perceiue , what iust title we can haue vnto theis celestiall , and diuine offices in the Church . For what communion is there betwixt Christ , and Antichrist ?

5. The FOVRTH is cashiered by all , as superstitious , and profane . The FIFT article concerneth the Anabaptists , and Brownists most properly , who detest all Churches , because they were polluted with Antichristian abominations of the God Maozim &c. And truly their opinion herein floweth naturally from our principles ; for if the Pope be Antichrist , and if the Churches were the temples of such Idolatrie ( as we pretend ) then theis men do laudably hate the very place of such vntmachable impiety , and desolation .

6. The SIXT article pertayneth vnto the rigid , and syncere Caluinians , whose Congregations are purified , and cleansed from the festinities of the ancient Chuch . Witnesse Scotland , France &c. where the zealous professours imitate their Forefather Aërius [ of vnholy memory ] and renounce the Christian feasts , as p p Epiphans de Aërdo ; haeres. 75. Iudaicall fables &c.

7. The SEVENTH hath bene ridiculous vnto vs all ; and yet some blessing ( perhapps ) was powred forth vpon that oyle , wherewith his MAIESTY receiued his first vnction , to be the King anoynted of our Land .

8. The EIGHT article is despised by such pure Caluins , and seuere Luthers , as measure the truth of all things by the yard of their owne fancy . Hence it is that Luther reduceth the definitions of holy Concells vnto a popular approbation , and consent of the vnlettered people ; for ( saith q q Tom. 2. l. 2. de rat . Iud. Eccles. he ) they are the sheepe of whom our Sauiour testifieth , that they heare his voyce . Hence it is , that his Apostolicall self feareth not to pronounce ; r r Contra Henric. 8. When Bishopps arrogated power to enact Canons &c. without doubt theis were the cogitations of Satan : yea the first Councell of Nice ( saith he ) committed sacriledge , and impiety against the most euident , and inuincible scriptures of God . Hence followeth the contempt of sacred Synods , and neglect of their decrees .

9. The NINTH is a damnable poynt in our eyes ; and s s M. Powel de Antichristo ; pag. 254. one of those deadly heresies , which was deuised by Antichrist himself . The TENTH , and last article hath speciall reference vnto the Anabaptists who repudiate the * * S. Aug. de Genes. l. 10. c. 23. tradition of the Apostles therein , as t t See M. Rogers , Catl● . doctr. pag. 169. the inuention of a Pope , yea of the very Diuell . So zealous are they against all things , not literally expressed in the word .

10. But , when I searched into the fountayn of this errour , I saw that a singular disgrace ensueth thereby vnto the ghospell of our reformed Churches . For whereas S. Luther doth often couple the Anabaptists , and Sacramentaries in one string ( protesting that they u u Defecerunt ● nobis primò Sacramentarij , pòst Anabaptistae &c. See Luth. in 5. ad Galat. fell away from him ; & therefore he often defieth them both , as hatefull , and execrable hereticks ) I w w Staphyl . in lib. de Concord . Luther . & alij . found that he ministred iust occasion vnto the formers vanity , by his vniust position , inasmuch as he taught , that Children haue ACTVALL Faith ; and that otherwise they should not be baptized . Wherevpon some of his disciples ( assuming that Children haue no such faith ) inferred necessarily , therefore they are not to be baptized .

11. Thus the Anabaptisme of * * See the Examen of Fox his Calendar-Saints cap. 3. num. 43. Pacimontanus ( a chick of Martins egges ) was an infallible conclusion , by a true negatiue of that , which Luther did falsely affirme . This poynt x x Cathol. doctr. pag. 170. M. Rogers aymeth at very fayrely , saying ; Some are of opinion that none are to be baptized , which belieue not first : and hence the ANABAPTISTS teach , Infants belieue not , therefore they are not to be baptized . Hence also the LVTHERANS teach [ so it pleaseth M. Rogers to speak ; and yet D. Field is driuen into a great passion against the Pope , because Bellarmine vseth theis * * Lutherans : Caluinist . &c. pag. 179. names of faction , and diuision ] Infants do belieue , and therefore they are to be baptized .

12. As for the principall SACRAMENTARIES ( for thus the Zuinglians , Oecolampadians , Carolostadians &c. are commonly phrased by S. Luther ; howbeit it pleaseth y y Pag. 170. D. Field to say , that Some mens MALICE called them so ) I saw that great ignominy doth attend them also in this behalf . For z z Tom. 2. de baptisme . Zuinglius ( our renowned , & military Patriarch ) inuaighing against this doctrine , Baptisme confirmeth faith &c. sentenceth it to be a rash , and inconsiderate opinion . Yea ( saith he ) for this cause it was to be expected , that some men should deny baptisme vnto Infants . And I do ingenuously confesse , that ( being sometimes deceyued with this errour ) I thought it more safe , that they should be baptized , when they are come vnto a iust age .

13. Which Anabaptisme , though he disclaymed afterward , yet this heresy festered so deepely in his heart , that he alwayes esteemed the baptisme of children to be an externall , or ceremoniall thing , dispensable by the law of Charity , which the Church may well , and honestly vse , or omitt , as it shall seeme good for the edification of our neighbour . The same opinion was taken vp by * * Inter ●p. Zuingl . & Oecol . l. 2. fol. 80. Oecolampadius , the * * See Bellarm. de Notis Eccles. cap. 8. first [ pretensed ] Bishopp of Basill . Truly a fitt doctrine for a Bishopp of such a stamp .

14. This was the summe , and effect of my first , and generall consideration ; viz. that all the innouations , which Henricus propounded vnto the Church , were such , as make vp a goodly messe to furnish our euangelicall table ; and thus I saw no reason why the Miracle of S. Bernard should not be as sufficient a proofe of all , as of some , and why not as specially of Purgatory , as of any other point .

15. Wherefore I proceeded vnto a SECOND consideration , which is more peculiar , and which did more forcibly procure my firme resolution , and indubious assent .

16. For since our Lord did giue his owne testimony from heauen ( and we know that his testimony is true ) in defence of S. Bernard against Henricus , without all question , this doctrine of Purgatory was so included in the whole number , that it was no lesse clearely fortified by this miracle , then any other poynt . And my reason to conceiue thus , was , because as S. Bernard deliuered it , and the people accepted it no lesse freely then any other , so likewise God himself did concurr in the operation of this miracle for a noble end ; viz. the confusion of heresy , the manifestation of the truth , the honour of his name , the safety of his Church , the satisfaction of men present , and the instruction of succeeding ages .

17. Yea forasmuch as he that wrought this illustrious Miracle , did then , and there ( in the voyce , and authority of the Catholique Church ) publiquely teach , and earnestly perswade , and constantly defend this doctrine , how shall the witt of an Archangell distinguish , what was , & what was not confirmed by this Miracle , in case the glorious Saint , and the visible Church were erroneous in the * * See before ; num. 1. said opinions ( as farr as the substance thereof extendeth itself ) & principally in the FIRST , it being a chief article in that catalogue ?

18. I concluded . As God will not ( nay he can not ; and this is a powerfull impotency in him ) beare witnesse vnto any falsehood , so he doth neuer implicate , and obscure the truth in such manner , that we should be necessarily intangled with errour , for want of possibility to discerne it , and specially when the thing is such , as is hereticall in nature , and damnable in effect .

§ 5. An exception of D. Field against Miracles , refelled by the authority of GERSON whom he magnifieth , as a man that wished our Protestanticall Reformation .

1. I Loued , & sometimes esteemed the Church-booke of D. Field , as the best oracle of our dayes ; and as the worke commended the Authour , so the Authour did reciprocally commend his work in my simple thoughts .

2. Amongst sondry positions which he there frameth , as bulwarkes of our Religion , and impregnable forts thereof , I applauded this , which here ensueth : viz. a a Pag. 185. We say , that howsoeuer it may be , some miracles were done by such good men , as liued in the corrupt state of the Church , yet that is no proof of those errours [ Purgatory , Transubstant . &c. ] which the Romanists maintayn against vs . For WE PEREMPTORILY DENY , that euer any Miracle was done by any man in times past , or in our times , to confirme any of the things , controuersed betweene the Papists , and vs .

3. In this resolution I was vndaunted , because I tooke it to be substantiall ; & I embraced it as a necessary principle , because if it should fayle , then it followeth most euidently , either that God is not true , or that our Religion is false .

4. But now after my long , and serious discourse concerning the aforesaid miracle , I was compelled to sound retreate , and to deny my peremptory deniall ; for my reason did informe me that S. Bernard hath long since by miracle confirmed the doctrine of Purgatory ; it being one of those things , which are controuersed betweene vs , and the Papists at this day .

5. Besides ; since any man , who is meanely instructed in the writings of the Ancient , doth know , that S. Gregory was a Papist ( for which cause b b Cathol. Apolog. in Secunda Classi . D. Morton hath stalled him in the catalogue of Popish Doctours ) and that S. Augustine ( his messenger vnto vs ) deliuered the same Popish faith in England ( as c c Centur. 1. fol. 35. Iohn Bale confesseth , saying ; Augustine the Romane was sent as an Apostle from Gregory the first , to season the English-Saxons with a popish faith ; whence the same Bale is pleased to affirme that King Ethelbert died 21. yeares post susceptum papismum , after he had receiued Popery ) & finally , that this holy , & blessed man ( who came from farr to sing the Lords song in a strandge land ) did worke many rare miracles , by cooperation of the Diuine Power ( for this is euident by the testimony of d d Lib. 7. ep. 30. S. Gregory the Great ; of e e Eccles. hi. l. 1. c. 26. 31. l. 2. c. 2. &c. V. Beda , and of sondry others ; yea f f Act. & Mon. pag. 105. Iohn Fox himself can find no exception against this poynt , howsoeuer he participateth with the malignity of g g Contra Camp. Rat. 5. D. Humfrey , h h In his Reply pag. 185. M. Iewell , i i Centur. 1. Iohn Bale , &c. and throweth out his contumelies against so worthy a Saint , to disgrace the work of our happy Conuersion from Paganisme vnto Christianity ) I desired to vnderstand , whether we could truly deny ( since we do PEREMPTORILY DENY ) that none of those things were euer confirmed by Miracle , wherein the controuersy standeth betwixt us , and the Papists , at this day ? For I argued thus in my priuate cogitations , and said . Did God concurr with our Augustine , and his assistents , by any FALSHOOD to strengthen the ( supposed ) heresies , which they did then , and Papists do now maintayn ? No ; for this were against his Truth ; & I know that he neither deceiueth , nor is deceiued . Or did he concurr with them by CONFVSION , to strengthen some part , but not all that faith which they preached in the name , and authority of the Romane Church ? No ; for this were against the sweet disposition of his gifts , and workes ; and I am assured , that he is the God of order , and not of confusion , as I see in the Catholick Church .

6. But there is yet an other euidence , which , as it is more particular , so it was more potent , and perswasiue vnto me then the former . And because , as it was a key to vnlock my vnderstanding , so since it doth most highly import your selues ( deare Contreymen ) to take good notice thereof , I will here deliuer it vnto you , briefly and playnely ; branching it into three considerations .

7. FIRST therefore it may please you to be informed by k k Pag. 171. D. Field , that TRANSVBSTANTIATION is one of the greatest mysteries of Popish religion , which all Papists at this day do most firmely hold , and belieue . Whence it followeth : if so speciall a * * Miraculum in Mysterio . Mystery of Popish faith , as this is , were iustified by any Miracle , then all the Religion of the Papists is thereby confirmed , and established eminenter ; that is to say , in a principall , or eminent manner .

8. SECONDLY , it may please you to be farther indoctrined by the mature resolution of l l Pag. 186. D. Field , and the graue iudgement of the Metropolitan himself ( for this CHVRCH-booke was composed at his * * See D. Fields ep. dedicat . to the Archb. of Cant. direction , approued by his censure , and publicated by his authority ) that there is NO BETTER proof of the goodnesse of our [ the Protestants ] cause , then that that , which we [ Luther , Zwinglius &c. ] haue done in the REFORMATION of the Church , was before wished for , expected , and foretold by the BEST men that liued ( in former times ) in the corrupt state of the Church . In the number of which best men , he recompteth GROSTHEAD , and GERSON ; whom ( with some others ) he doth * * Pag. 85. elswhere intitle Worthy Guides of Gods Church . But how good a proof this is , and how laudable our Reformation is , which standeth , and supporteth it self chiefly vpon the same , you may perceiue by the little Appendix , which ensueth in the conclusion of this Treatise . Which when you haue carefully perused , and discreetly waighed , then reflect vpon this matter , and then speake in the vprightnesse of your consciences ( betwixt God , and your selues ) whether the Cause be not very bad , and the Patrones thereof much worse . Let that be an example vnto you for euer to see , what immoderate affectation of vntruth possesseth your most eminent Authors ; and how miserable your Religion is , of whose goodnesse there is no better proof .

9. THIRDLY ; and lastly , it may please you to vnderstand , that this worthy Guide of Gods Church , and one of our ( pretended ) Fathers , m m Part. 4. Serm. in festo Corporis Christi . Iohn Gerson ( the most Christian Doctour ; as he is commonly stiled by the Church ) discoursing vpon the aforesaid great mystery of Popish Religion , and reproouing INFIDELITY [ to witt of Berengarius , and , in him , of Caluin : for it is a memorable poynt to consider , that though Berengarius did abiure his errour against the Reall presence , and died * * See Gerson ibid. penitently for the same ; yea though the n n Centur. 11. c. 10. pag. 527. Lutherans of Magdeburge themselues do expressly say , that Pope Leo the 9. did meritt great praise by condemning the heresy of Berengarius in a Synod at Rome , o o Admonit . vlta●d We stphilum . yet Iohn Caluin protesteth , that he doth , and will follow Berengarius in his opinion ; and it is cleare , that our English Church concurreth with them both ] which brought many FRIVOLOVS reasons [ the very same , which we now produce , and alleadge at this day ] against the blessed Sacrament of the Altar , deliuereth his mind herein fully , and saieth , that We ought to belieue this truth [ Transubstantiation ] and to giue creditt vnto Gods word without any pledges , or depositions . as Miracles are . But if any man will " desire theis things for his assurance , he may " haue a thousand , and a thousand persons of most holy life , and profound knowledge , who haue testified this truth vnto death , by a thousand , and a thousand * * Some are remembred by Claud. de Sainct . de Euchar. Also by Bellarm. de Euchar. l. 3. cap. ● . MIRACLES .

10. Wherefore being thus incompassed on euery side , and hauing no possibility to escape the pressure of this difficulty , nor to withstand the singular , and effectuall power of this euidence ( for one of the greatest mysteries of popish Religion is now confirmed by many Miracles , euen in Gersons testimony , which I was bound to admitt ; because as his Person deserueth high respect , so it deserueth farr greater with them , that will so graciously applaud him ) I was forced either to disclayme D. Fields booke , or to renounce my Protestanticall belief ; but yet the later seemed a more reasonable course , because that Religion can not be good , which is so falsely , and absurdly defended by him , and all the chiefest Authours , that euer applied their paynes vnto this seruice .

11. What remayned now , but that I should conclude with S. AVGVSTINE ( the * * D. Field . greatest Diuine , which euer liued since the Apostles time , and the * * Caluin . best witnesse of Antiquity ) and say with p p De vtilit . credones cap. 17. him ; Since we behold such a speciall assistance of God , such progresse , and such fruict , shall we doubt to hide ourselues within the lapp of * * Not of Donatists , Aërians , Berengarians , Lutherans , &c. that Church , which hath obtayned the height of authority , partly by the iudgement of the people , partly by the grauity of Councells , partly by the Maiesty of MIRACLES , and is descended by the succession of Bishoppes in the APOSTOLIQVE Seate [ of S. Peter at Rome ; a poynt , which * * Velenus : Funccius &c. See Bellarm. de Pontifice Rom. l. 2. c. 2. 4. &c. some men , filled with a spiritt of contradiction , deny without honesty , witt , or learning ] frustrà circumlatrantibus haereticis , the hereticks barking round about in vayn ?

12. Let your owne consciences ( kind Readers ) make a secret application of theis things in the closett of your hearts Which that you may more easily , and effectually do , I shall intreat you to cast back your eyes of consideration with me , and to reflect vpon the premisses ( ingenious Academicks ) as it becommeth men that rather haue a care to see the truth , then a desire to impugne the same .

CHAP. IIII. A Reflexion vpon the premisses contayned in this booke .

§. 1. Of the grounds , which I followed in this discourse .

1. FIRST I considered that the grounds , and authorities , vpon which I buylded my discourse , were so cleare , and solid , that no witt could dissolue , or impeach their strength . For if I accepted the Fathers , they did conuince me ; if I reiected them , my folly would be great , and my dispute vncertayn . And thus I saw that the iudgement of q q Ret. 5. Edm Campian must necessarily take place , viz. AEternam causae maculam coguntur [ Protestantes ] inurere , siue recusent patres , siue deposcant ; nam in altero fugam adornant , in altero suffocantur . Which points I prosecuted yet farther ( though briefly ) in this manner .

2. If I ACCEPT the Fathers to be be my Iudges , as they are Churches Witnesses , I haue the face of all Antiquity confronting me , and speciallly S. Augustine , whom , for some iust respects , I do specially esteeme . Was he a Protestant , and a Papist ? then two different Religions are compatible in one soule ; whence must ensue as great a strife , Genes. 25.22.23 . and colluctation , as Rebecca felt in hir womb , when two Nations contended in hir body . Or was he a Protestant , and not a Papist ? why then is he so perspicuous against me in this matter ? Or was he a Papist , and not a Protestant ? why then do we so triumph , and glory in his name ? Or finally ; was he neither Papist , nor Protestant ? Then both theis Religions ( in all probability ) are false , and then ( perhapps ) none is true . Thus from an vncertainty , men runne into a nullity of faith , and so the end of heresy is Atheisme , because there can be no other issue , vnto which it doth finally propend . And verily , who doth not conceiue ( vpon due ponderation ) that , if the CATHOLICK Religion , being so spectable in dignity , so continued in succession , so enlardged in diffusion , and so eminent in all respects , should notwithstanding seeme false , or dubious , by reason of some cauillations framed against it by hir enimies , it will rather come to passe , that no Religion should be true , then that the Protestants faith , which hath such a late entrance , such base founders , such vncertayn grounds , such infinite diuisions , should be more credible , and probable then the said CATHOLICK belief ?

3. I proceed . Since I was so powerfully expugned by the Fathers , as you haue seene , how could I elude the grauity of their testimonies , which pressed , and oppressed me on euery side ? Should I ( Alexander-like ) cutt the knott insunder with violence , which I could neuer vntye with skill ?

4. There remayned one principall shift for me , but yet it was of no value , or substance . For though later ages speake more copiously in this particular , and in many others , then the former , yet I saw , that it was by way of explication , not innouation ; of declaration , not alteration ; of exposition , not addition &c. For it is an excellent prescription , which Lirinensis deliuereth in this case ; viz. Fides habet profectum , 1 Cap. 29.30 . non permutationem : faith hath a progresse , or increase , but without any chandge . Matters of Ceremony are in their nature indifferent , and in their vse dispensable ; and herein no priuate man may prescribe vnto the wisedome of the Church , or limit hir power . Matters of Doctrine haue their inlardgement , and amplification ; but yet so , as that no other fundation be layed , then the same which we receiued in the beginning . Thus Pelagians may not complayn , if the doctrine of Grace were more clearely illustrated by S. Augustine , then euer it was discussed before . Thus the Arrians may not complayn , if the doctrine of Homousia were more fully explicated by the Fathers of Nice , then euer it was vnfolded vntill that time . Thus also we Protestants cannot iustly complayn , if the Catholick doctrine in this particular , were more abundantly expressed by S. Augustine , and by succeding ages , then euer it was resolued vnto his dayes . Lirinens . Intelligatur te exponente clariùs , quod anteà obscuriùs credebatur &c.

5. In REIECTING the Fathers , and recurrring vnto the Scripture alone , I saw that I should striue without successe ; not because the truth wanteth defence in this kind , but because I feared , least I might sweare fealty vnto mine owne sense , and dwell therein , as a snayle taketh impotent sanctuary in the shell , which hir naturall art hath fashioned out of hir proper stuffe .

6. Thus Iouinian ( a worthy Progenitour of Luthers ghospell ) did so wrest , and peruert the sacred writt to establish his sottish heresy concerning the equallity of Ioyes in Heauen , and Paynes in Hell , that s s Contra Iouinian . lib. 2. paulò post med. S. Hierome himself is forced to confesse , Quis electorum Dei non tentetur &c. who euen of Gods elect children may not be tempted with theis Scriptures , which this subtile disputer hath artificially , and cunningly inflected vnto his purpose ? In which scriptures Iouinian did so exult , and triumph , that , being construed by his owne spirit , they seemed inuincible in his conceipt .

7. But the desperate folly of such as renounce the iudgement of the Fathers , and dwell in their owne sense of holy Scripture , discouereth it self most playnely in the late Founders of our Ghospell . For thought t t Tom. 1. in explanat . Art. 64. Zwinglius ( declining the triall of Antiquity ) saieth ; whereas Papists cry out , Fathers Fathers ; I answere , that neither Fathers , nor Mothers shall cary it away , but the word of God alone , & we will endure no other Iudge ; yet euery simple fellow doth know that Zwinglius erred notoriously , and damnably in his exposition of the scriptures ; whence Luther protesteth , that he was insathanized , persathanized , See the Tigurin Confess . See Luth. Confess . &c. and supersathanized ; and in sondry places of his workes he challendgeth him for intolerable corruption of the Scripture .

8. Howbeit Luther himself was not inferiour vnto Zwinglius in this kind . And hence it is , that u u In respon. ad Luth. Confess . Zuinglius biddeth all men to behold , & consider , how Sathan endeauored to possesse this whole man . For whereas he doth erre very often , and is miserably deceyued in the sense of Scripture , he will compell God to excuse him , & to satisfy for him ; deuising this refuge , and shift , viz. If I be seduced , Quàm certum est Deum esse Deum , tam certus , & diabolicus mendax est Lutherus ; saith Campanus a renouned Zuinglian . in colloq. lat. Luth. tom. 2. fol. 351. or mistaken , God hath seduced , & deceaued me , &c.

9. Werefore , seing , and estimating vprightly , what immortall contentions , and intestine conflicts passed betwixt our Founders , and how this hereditary warr is descended vnto vs with farther addition , and increase , how could I belieue them , or why should I not distrust my self hereafter in buylding my faith vpon that peculiar sense , which a new , and late Spiritt suggesteth contrary vnto the resolution of Fathers , and Councells , and the cleare consent of the Christian world ? O how iustly , and fittly doth w w Prascript c. 17. Tertullian insinuate vnto vs the condition of wrangling Hereticks ! He that is most exercised in holy Scriptures ( saith he ) may loose his voyce by contention with them , & purchase choler by their blasphemies . For if we affirme any thing , they will deny it ; yf we deny it , they will affirme it ; and thus the victory will be none , or very dubious , or not certayn by this course .

10. For theis , and many more waighty considerations , I setled my thoughts in this infallible position ( not doubting to find the concurrency of all wise , discreete , and learned Protestants with me in this behalf ) viz. See S. Aug. ep. 118. This epistle is often cited against the Puritas & namely by D. Whitgift against T. C. No exposition of Scripture is sound , and perfect , which is formed against the doctrine , or practise of the knowen , visible , professing Church . Whereunto I may add ( in remembrance of M. Iewells challendge ) this clause ; viz. for the space of 600. yeares after Christ .

§. 2. Some chief points in the former discourse , to be obserued .

SECONDLY , I considered the particulars of this discourse , and waighed euery syllable as vprightly , as I could ballance it in my vnpartiall reason . For I did not favour the poore thing for the Authors sake ; nay , I was more seuere vnto it in that respect .

2. The conclusion of all was briefly this ; that the said discourse is TRVE or FALSE ; and so consequently , either I must refute it , or it must conuince me .

3. If it be TRVE , then my faith is conquered absolutely in this point , and probably ( at the least ; if not necessarily ) in all the rest ; and specially , wherein I haue dissented from the Romane Church .

4. For Charity , and Faith resemble each other in the nature of their processe . Charity is the common bond of the Decalogue , and tyeth all the precepts together . Whence x x Rom. 13.10 . S. Paull sayeth , that Loue is the fulfilling of the law ; and y y 2. 10. S. Iames testifieth , that Whosoeuer breaketh one commandement , he is guilty of all .

5. Likewise , Faith is * * Ephes. 4.4 . one ; not in the matters belieued , but in the manner of belieuing ; not in the object , but in the habit . All the Articles of our Creed , all the doctrines of Christian Religion haue a iust connexion in the order , course , & assurance of our belief ; whence morall reason doth dictate this rule vnto all mens vnderstandings , that the certainty of errour in one point of faith , doth prooue the vncertainty of truth in all ; euen as an errour in any one parcell of the Kings Patent , maketh a nullity in his whole grant .

6. I noted farther , that as this Rule is infallible in all points of my faith [ a negative faith ; buylt , for the most part , ex destructione veritatis , as z z Praescript . cap. 42. Tertullian speaketh of the heresies in his time ] so principally in this , which consisteth in the impugnation of Purgatory , and Prayer for the dead ; because I conceiued , Nota. that the Papists doctrine herein was no lesse weake in fundation , then it seemed dangerous in consequence .

7. For which respect , I promised a certayn victory vnto my self , when first I singled forth this matter to be the subiect of my * * With a Catholick in England . dispute ; relying more vpon the weakenesse of mine aduersaries cause , then vpon the confidence of mine owne strength .

8. If it be FALSE , then the contrary vnto it must needs be true . For as there is a Truth in all things ( though more difficill , and obscure in some , then in others ) so it is but one , and simple . Yea truth , and falsehood are so diametrically opposed ( the one affirmative , the other negatiue ) that , where all due circumstances are obserued , there a Contradiction must necessarily ensue .

9. Here I attempted , as fairely , and substantially , as I could deuise , to oppose a CONTRARY assertion vnto each particular going before . For I conceiued , that as this was a syncere , and perfect way for me to discouer falsehood , and to discerne the truth , so , if any one man ( perhapps ) would make a full , and satisfactory answere vnto me ( in case I should obiect the said particulars vnto some * * Caeteri eorum , in quos fortè incurtislem illum [ Faustum ] mihi . promittebant &c. S. August , Confess● l. 5. c. 6. So theis men turned me ouer to D. Field &c. of whose collusions I. had too great experience before . learned Ministers ; as truly I did ; pretending , that the schedule which I offered vnto them , was directed vnto me from a Seminary-Priest ) he must follow the same method : and whatsoeuer he will oppugne therein as false , he must prooue , that the Contrary vnto it is true : Otherwise , he shall throw dust into the ayre with more contention , then profitt . And truly nothing is more common , and triuiall in our Authours , then to bumbast their leaues with impertinent stuff , contayning an vncertayn sense of matter in an empty sound of words .

10. Now for the better instruction of the good Reader , I will expresse my meaning familiarly , by some few particulars in this discourse . As for example ; Whereas I had deduced the custome of Prayer for the dead from the holy Apostles [ during the time of the ghospell ; for the Iewes , who are most strict in the obseruation of their law , practise it by an euerlasting Tradition of their Fathers ] I sayd , no ; it came not from the Apostles . But how could I iustify , and maintayn this assertion ; and why should I creditt my priuate opinion , or the iudgement of Luther , and his compeeres , against the testimony of the Fathers , and prescription of all ages ? Or why should I think , that any damnable errour , springing from naturall affection , and imitation of the Gentiles , could thus inuade the vniuersall Church , without any resistance ?

11. Whereas I had inferred Purgatory from the perpetuall custome of Prayer for the dead , I sayd , no ; the Catholick Church had no purpose in the commendation of the dead , to free their soules from any temporall payn . But how could I defend my conceipt herein against the cleare , and irrefragable authority of * * See before pag. 35. S. AVGVSTINE , ISIDORE , CYRILL , & others ; whose * * It goeth hard , if for a matter of history , the Fathers can find no better credit ( saith D. Bancroft in his Suruay , pag. 338. ) with the Presbyterians . The Fathers should know , as well as Cartwright what was then in fact &c. The like did I conceiue also in this case . report was strengthened by the conformable practise of all , and impeached by the contrary assertion of none ?

12. Whereas I had declared , that none but Hereticks did reiect this doctrine , I sayd , no ; they were not hereticks at all , or els they were not hereticks precisely in this poynt . But I saw that the same Catholick Church which reputed them [ Aërius &c. ] hereticks in other things , condemned them likewise in this , and there was no possibility for me to defend Aërius from the crime of heresy , but by imputing it vnto S. Augustine , Epiphanius &c. which were a desperate attempt .

13. In a word . Whereas I had noted the virtues , and manifold graces , which shined in those Fathers , by whom this doctrine was propugned , I could not prooue the contrary . Whereas I had described the vile , and contemptible estate of Aërius , & Henricus by whom it was impugned , I could not prooue the contrary . Whereas I had informed my self , how Henricus was confounded by a singular miracle of S. Bernard , I could not prooue the contrary ; neither could I learn , that he , or Aërius , or Luther , or Zwinglius , or Caluin or any other Mint-maister of our late ghospell , did giue the least resemblance of any rare , and diuine work , whereby I might perceiue , that God did concurr with him for the approbation of his new-coyned faith , and warrant of such inordinate proceedings .

The Conclusion ; with the Authours protestation vnto the Readers .

THvs being not able to disprooue my former Treatise , I was inforced to approoue it , and therefore I must necessarily persist in this opinion , vntill it be refuted in such manner , as that the CONTRARY also vnto it , and euery particular therein ( pertayning directly , or indirectly vnto this issue ) be clearely , and substantially confirmed .

If my reasons preuayle not with you , yet despise me not ; I am your contreyman , your flesh , and bloud , tyed vnto you by the strong obligations of nature . Charity compelleth me vnto this act of loue , that I should wish you that happinesse , vnto which we all aspire ; but how shall we meete in one end , who insist in such diuersity of way ?

Let morall reason assure you , that I am not transported by any light , or sodayn motion , to submitt my self vnto a Religion , which is neither delightfull vnto carnall affection , nor profitable in theis dayes of mourning . I had my portion of hopes , as well as many others ; Fortune beheld me with a benigne , and comfortable aspect ; and if I could preferr such intanglements before that TRVTH , which crieth mightily in my reynes , I know no reason , why I should want that commodity , which I haue bene inuited to enioy .

But as I giue most humble thanks vnto them , whose will to do me earthly pleasures , hath shewed it self no lesse ready in promise , then their place doth inable them vnto the performance , so I must be bold to say , with their permission , that my estate ( since I am conscious vnto mine owne thoughts , and am resolued , that neither feare , nor hope shall foyle my Religion , by his gratious assistance , vpon whose mercy I depend ) would be vncertainly good , or certainly euill , when other mens will to command , should be my reason to obay .

Finally therefore , let your reciprocall Charity teach you to conceiue , that I would not striue vnwisely against the benefitts of Fortune , or vnkindly against the duty of Nature , vnlesse some superiour , and more excellent consideration , then theis , did obtayn a powerable authority in my soule . And as you haue already seene one parcell of that Motiue , which made an entrance vnto my Royall Exchandge , so , when you haue examined the second , I hope that you will intertayn a gentle censure of your poore friend , and that you will not torment his name vpon the rack of vnchristian , and excessiue speach .

The end of the first Booke .

THE SECOND BOOKE ; WHEREIN THE FALSEHOODS , AND CORRVPTIONS OF SOME LEARNED PROTESTANTS are detected . * ⁎ *

Behold , you trust vnto your selues in the words of lying , which shall not profit you .

Ierem. 7.8 . * ⁎ *

The Preface .

IT hath pleased many men , partly out of that opinion , which they conceiue of their owne cause , and partly out of that affection , which they beare vnto me , to praise , and dispraise me with this Apostolick sentence ; He did runne well ; Gal. 5.7 . who did let him , that he obayed not the TRVTH ?

Vnto theis men I returne a louing , a faithfull , and iust answere , founded in the demand of an eminent Professour of their ghospell ; D. Abbot against D. Bishopp ; Part. 2. in fine . Will you be any longer led by them , who thus grossly abuse you ? My 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 man * * Si sciens fallo . with his knowledge . Nay , God forbid , that , for defence of truth , which is life , he should procure the assistance of a ly , which slayeth the soule .

But * * Ipse legendo 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 hunc 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 , who do so grossly abuse their owne knowledge 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 Congregations , 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 declaration 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. Whether 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 . 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 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 When ALL sinne shall be * * Prorsus . D. Field himself confesseth ( pag. 98. ) that Death tyrannizeth ouer the body &c. Serm. in ●bitu Huberti . WHOLLY 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 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 d And none before ? that is false . after whom e 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 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 g Part. 4. Serm. de defunct . & in Querelâ defunct . GERSONS heresy in this point , whom he honoureth , and reuerenceth so farr , as to intitle him a * * Pag. 85. worthy guide of Gods Church ? &c.

4. Now , though I obserued many vntruths , which are sparsed in theis little sentences of D. Field , yet I will exhibit the chief onely vnto you at this time ; reducing the said accusation vnto threc , particulars . The first noteth the TEMERITY of S. Augustine , as though he had bene the Authour of a new fancy . The second noteth his IRRESOLVTION , as though he had bene vncertayn , and dubious in this conceipt . The third noteth his FOLLY , or want of judgement , as though he had runne ( inconsiderately ) into an errour in this point , to auoyd a worse in some " other . Concerning each of theis particulars , I will offer vnto you the fruicts of my late Protestanticall meditations .

5. In the FIRST branch of this accusation , I found the dealing of D. Field to be so corrupt , and vncapable of defence , that thereupon I conceiued an extraordinary detestation of my cause , which , surely , is so euill , that our greatest Diuines fall from a good conscience , while they employ their art to sustayn it from falling ; and no doubt , but , if D. Fields aduantadge against Cardinall Bellarmine ( worthy of immortall honour ) were sutable vnto this , then his censure were not vnjust , which * * Pag. 1●7 . he deliuereth in theis words ; here Bellarmine sheweth * * Diuide that word for D. Field● owne vse . plainely , that his impudency is greater then his learning .

6. The suggestion of D. Field against S. Augustine in this particular , discouered it self vnto me to be vayn , and empty , for two respects . First , because our owne writers teach the contrary ; & secondly , because the Fathers themselues , both Greek , and Latin , are cleare witnesses against him in this behalf .

7. For first , I was informed by M. Rogers in his h h Pag. 120. See M. Perkins in his problem . pag. 185. Catholik doctrine , that the Papists are new , and renewed Hereticks , forasmuch as they consort , in the doctrine of Purgatory , with the old Montanists , who thought that there was a purdging of soules after this life . Likewise M. Gabriell Powell ( patching together a fardell of heresies , and laying them vpon the Popes back ) sayth , that i i De Antichristo pag. 243. the Pope hath taken Purgatory from Montanus ; a miserable heretick in the ancient , primitiue Church . But here I would be instructed by theis gentlemen Catholicks ; why neither * * Haeres. 26. &c. S. Augustin , nor Epiphanius ( promising to deale * * Haeres. 48. propè sinem . exactly in registring the heresies of Montanus , and others ) nor any Catholick Authours ( who were carefull to obserue the entrance , and progresse of heresy ) did neuer reprehend this ( supposed ) heresy in Montanus , nor in Tertullian ( whose testimony my Brethren haue alleadged ) but did receiue , embrace , and deliuer the same ( really ) as true , legitimate , and Apostolicall doctrine ? Euery thing is not heresy which an heretick doth maintayn , but that precisely , wherein he dissenteth from the conformable opinion of the Church . I proceed .

8. The Magdeburgian k k Centur. 3. Centuriatours seeme to lament , that the seeds of Purgatory are dispersed in the works of Origen ; but as for Prudentius , Lactantius , and S. Hierome , they accuse them in expresse termes , as men wholly imbued with this conceipt .

9. I came ( secondly ) vnto the Fathers , as well of the Greek , as of the Latin Church , and was furnished by each , with singular , and abundant proofes ; some small parcell whereof I will here tender submissiuely vnto your view . S. l l In Esaiam c. 9. Basill , sirnamed the GREAT , saith , that God doth intimate vnto vs an expurgation according to the sentence of the Apostle ; m m 1. Cor. 3.15 . if any mans work burne , he shall be safe , but as it were by fire . Likewise S. n n Serm. de defunct . Gregory Nyssen ( an holy Bishopp , and most worthy , in the judgement of o o Cap. 42. Vincent , Lirinensis , to be the brother of Basill , in respect of his faith , conuersation , integrity , and wisedome ) writeth copiously of this matter , and teacheth , that the fire of Purgatory shall cleanse the soule , and purify hir , before she take possession of eternall ioy .

10. This noble payr was of some more antiquity then S. Augustine ; for S. Gregory Nazia●z . ( the * * See G. Nazianz. in orat . funeb. companion of S. Basills labours ) was the instructour of * * S. Hieron . in apolog. aduersus Ruffin . S. Hierome ; and S. Hierome himself was a venerable old man , when S. Augustine was in his flourishing age , as the sequele shall more amply declare . Now though S. Basill , and his brother may be sufficient witnesses in this behalf , yet because the p p Deut. 19.15 . Scripture saith , that in the mouth of two , or three witnesses euery word shall stand , I will adioyne a third , to witt q q Homil. 3. de Epiph. Euseb. Emissenus ( more ancient then them both ) who affirmeth , that such as haue committed things worthy of temporall punishment , shall passe through fire , and shall there pay the vttermost farthing , &c.

11. The Latin Fathers conspire with the Greeks herein . For S. Hierome , who was well striken in yeares , when S. Augustine was in his strength ( whence it is , Vid. epist. Aug. 11. & 14. that he taketh vp this prouerb against him ; A wearied oxe treadeth sure ; and vseth this complement vnto him ; Farewell deare friend , my sonne in yeares , my father in dignity ) sayeth , without all ambiguity ; that some soules shall be afflicted with temporall payn after this life . But I will referr this point vnto the next section , where S. Hieromes name must be deliuered from D. Fields vnjust calumniation .

12. I come therefore vnto a payr of excellent men , with whose verdicts I will here rest content . The first is r r In Psal. 37. Ruffinus , auerring , that Purgatory fire is more grieuous , then any punishment inflicted in this life . The second is S. Ambrose , witnessing , that some soules shall suffer temporall payn by fire , and endure a penall expurgation therein . In Psal. 118. Serm. 20. ● In psal. 36. v. 14. &c. See S. Aug. Confess . The first was little inferiour , in his age , vnto S. Hierome ; the second was the Father of S. Augustines faith ; for he begate him with the word of truth .

13. Theis things being thus premised , and duly waighed , judge now with me ( courteous Readers ) whether there be any colour of truth in the first part of D. Fields accusation , deuised against S. Augustine ; viz. No man euer thought of Purgatory TILL Augustine ranne into it &c. And so much for this .

14. In the SECOND branch of his accusation , I saw that the learned Doctour doth earnestly seek after some delusions , to intangle his vnrespectiue , and incompetent Reader therein . For , though he pretendeth , that as S. Augustine was the man who , before all others , did runne into this opinion , so , likewise , it was with a perplexed , and vncertayn mind : yet many euidences did occurre vnto me in his workes , which clearely dismaske the vanity of this vnreasonable suggestion .

15. Out of a great number , I selected two , and they are sufficient to eneruate the disguised shifts of all Protestants in this behalf . The FIRST . s s De verb. Apost. Ser. 32. See also de curâ pro Mert. cap. 1. Non est dubium &c. There is no doubt , but that the dead receiue helpe by the prayers of holy Church , by the healthfull Sacrifice , and by almes . The SECOND . t t De Ciuit , Dei lib. 21. c. 24. Non veraciter diceretur &c. It could not be sayd truly , that the sinne against the holy Ghost shall not be forgiuen in this world , nor in the world to come , vnlesse some sinnes were remitted in the future life . And , in the same place , he speaketh most constantly of temporall paynes , which the soules of some men sustayn , after their dissolution from the body .

16. Wherefore , I reflected now vpon D. Fields assertion , and was amazed to behold such a repugnancy betwixt theis things ; viz. Augustine ranne doubtingly into Purgatory ; and yet he affirmeth ; There is no doubt , but that some soules are relieued by the Sacrifice &c. Agayn . Augustine did broach this opinion doubtfully ; and yet he sayeth in great confidence ; It cannot be sayd truly , that one sinne shall not be forgiuen in this world , nor in the next , vnlesse some sinnes , not remitted here , should be forgiuen there . Was S. Augustine so simple , as not to regard his owne positions ? or are not other men dishonest rather , in contorting his words against his purpose , and intention ?

17. But forasmuch as I knew , that our best , and most respected Authors do insist euerlastingly in this poynt , I adhibited all possible diligence to find out the doubtfull sentences in S. Augustine , which may seeme to giue way vnto this pretensed IRRESOLVTION ; and specially such , as belong vnto this businesse , directly without deductions , inferences , glosses , interpretations , NOT ● or the like deuises , whereby men are wont to heape vp many testimonies out of the Fathers , and to make their conclusions against some doctrine , which is not particularly handled by the Fathers in those places , whence they assume such proofes .

18. The principall therefore , and most pertinent sentences , which I could find , are two ; which here ensue . FIRST . Some men are of opinion ( saieth u u Enchirid. ad Laur. cap. 67. S. Augustine ) that such as are baptized , and continue Christians ( not diuided by any schisme , or any heresy from the Catholick communion ) how wickedly so euer they liue , and neuer wash away their sinnes by repentance , nor * * Daniel . 4.24 . Is this doctrine repugnant vnto our Redemption by the bloud of Christ alone ? Truly as much as the former doctrine of Propitiation &c. See before , pag. 29. redeeme them with almes , but persist therein most pertinaciously vnto their last day , yet they shall be saued by fire ; howbeit their punishment shall be extended according to the quality of their offence . But they , who say thus , and yet are CATHOLIQVES [ viz. not separated from the Church by any heresy ; as Arrians , Marcionites &c. ] seeme ( in my opinion ) to be deceiued by a certayn humane beneuolence .

19. Here S. Augustine , in his mild , and gentle disposition , though he reiecteth this conceipt in some priuate men , yet he referreth the cause of their errour , vnto the simplicity of their loue . Neither doth he propound any scruple against Purgatory , but onely he denieth it vnto such persons , as , by an euill life , and impenitent death , make themselues vncapable of this * * Misericor . & Iudi● . cantabo tibi Domine &c. Psal. 101. Which S. Augustine , and his company did sing , after his mothers decease See Confess . l. 9. c. 12. mercifull iustice . As for example . The law in England doth prouide a mitigation of penalty for some offendours ; as burning in the hand , pillory , or some like chastisement , and depriueth them not of their life ; because she would , in hir justice , punish sinne , and yet , in mercy , she would preserue the person . Now , if any man would exceed the purpose of the law , and , in his affection , would grant this indulgence vnto Murtherers also , his errour must be corrected by such , as are more equall in the courses of iustice then he is ; and yet they , who deny this benefit vnto a Murtherer , do not thereby subuert the Law , which sheweth mercy vnto some transgressours , but they reduce the practise of it vnto the intention of them , by whom it was respectiuely decreed .

20. The SECOND sentence in w w Enchirid. cap. 69. S. Augustine , is this . It is not incredible , that some such thing may be done after this life , and yet it may be questioned , whether it be so , or not . For it may be found out , or it may lye hid , whether many faithfull men shall be saued by a certayn Purgatory fire , either more slowly , or more speedily , as they haue more , or lesse affected theis temporall goods . Howbeit theis men also are not such , of whom the Scripture sayeth * * 1. Cor. 6.10 . they shall not possesse the kindome of God ; that is to say , vnlesse their sinnes be remitted vnto them vpon their conuenient repentance .

21. Here S. Augustine doth not leaue it as a thing vncertayn , and disputable , whether there be any temporall payn , or penall expurgation of some soules after this life ( for he doth affirme it confidently in many places , and doubteth of it in none ) but he leaueth it as a thing questionable , whether any earthly affections ( remayning actually in the separated soule , and cleauing thereunto ) be purdged out after this life , He might doubt also de qualitate poenae , viz. whether FIRE be the Instrument which God vseth in the purgation of soules , or not . For though this be most credible , yet no man is obliged to receiue this opinion , by absolute necessity of faith . by affliction , payn , and sorrow , as they are purdged out in this life , very often , by tribulation , and grief . This is clearely imported by his owne words ; TALE aliquid fieri &c. It is not incredible that some such thing may be done after this life , and yet we may doubt , whether it be so , or not .

22. Wherefore , as in the * * num. 18. former sentence S. Augustine disputed of the PERSONS , vnto whom Purgatory may appertayn , so here he disputeth of the QVALITIES , which are to be cleansed out of their soules ; but he disputeth , or doubteth in neither , of Purgatory it self , or a penall estate ( for , to litigate concerning names , & words , it were a childish folly ) wherein the soules of some men shall receiue a castigation for their sinnes . That this is the true , and genuine sense of S. Augustine in the aforesaid places , all intelligent Readers will easily perceiue by the connexion , and dependency of his discourse .

23. But I proceeded yet a little farther , and considered yet more exactly with my self , that the very prescription ensuing x x Cap. 110. there in S. Augustines profound discourse , doth inuincibly , and substantially demonstrate vnto me ( alwayes presupposing him to be no simple fellow , nor grosse companion ) that he had no purpose , nor intention , in the aforesaid places , to admitt any doubt concerning PVRGATORY ( really , and purely conceiued in the nature of the thing it self ) but onely concerning some accidentall respects . For ( sayth he ) Negandum non est &c. It is not to be denied , that the soules of [ some ] men deceased , haue relief by the piety of their liuing friends &c.

24. Now , what an absurdity were it in S. Augustine , to affirme with great confidence , that some soules are relieued by the piety of their friends , and yet to be in doubt , whether there be any distinct estate of soules , afflicted with a temporall payn ? But , whether it be more probable , that S. Augustine was thus caried into a braynelesse conceipt , or that the Protestants deriue his words against his cleare purpose , I remitt me vnto your ingenious , and wise determination .

25. Meane while , I shall intreat D. Field to take notice of one question , which I desired long since to propose vnto him , and to craue his playn resolution therein , without ambiguous , or perplexed speach . Forasmuch as S. AVGVSTINE doth often , and constantly deliuer vnto vs ( not onely by the knowen instruction of the Catholick Church , but by the certayn euidence of holy scripture ) that there is a temporall payn inflicted vpon some soules in a future estate , why doth D. FIELD conceale this poynt from his Readers , and why doth he * * Pag 7● . muster vp such sentenes onely , as beare a shew of doubt , and then make a pretense , that Augustine did DOVBTINGLY runne into Purgatory , and that he DOVBTFVLLY broached an opinion , which gaue occasion to the Papists heresy in this matter ? Besides ; if the Papists were as greatly proud , as * * Pag. 71. 170. 1●9 . in epist. dedi● &c. D. Field doth earnestly object this crime vnto them , yet were they so foolish , and obtuse also , that they would rather assume this doctrine from S. Augustines ▪ DOVBTFVLL sentences , then from his perspicuous , and irrefragable authorities in this behalf ?

26. To conclude this second branch of D. Fields accusation ; it may please you to consider with me , that as piety doth oblige vs to reconcile all places of sacred Scripture ( which seeme to imply any contradiction ) in such manner , that the truth of each may be inuiolably preserued , according to the intendment of the holy Ghost : See Zanch. de Redemp . in quaest. de Inuocat . Sanct. what rules he prescribeth in this case . so wisedome doth prescribe vnto vs , that no doubtfull sentence in the Fathers should be expounded , or admitted against their certayn doctrine in other places , and specially , when it is strengthened by the publick approbation of the Church . For as it is a singular impiety in Luther , and in his truest disciples , to reiect the Epistle of S. Iames , vpon a supposed , or seeming * * We are iustified by faith , without the works of the law . Rom. 3.28 . We are iustified by works , and not by faith onely , Iames 2.24 . contradiction therein against S. Paull ( whence * * See Duraeus in respons. ad Whita●●rū pag. 9. Pomeranus , in his Lutheranicall violence , sayth , that the Author of S. Iames his epistle , bringing an impious argument , and making a ridiculous collection , alleadgeth Scripture contrary vnto Scripture ; and thus he renounceth a part of holy writt with extreame defiance ) so it is a remarqueable folly in any man , to inforce conclusions out of some obscure , or dubious places in the Fathers , sensed against their euident , and perpetuall doctrine elswhere ; a course , which the chief Protestants despise , and contemne in the Puritans at this day .

27. In the THIRD branch of this accusation , D. Field is very iniurious vnto the dignity of this blessed , and renowned Father . For he knoweth that S. Augustine doth not fearfully impugne this errour [ viz. all rightly belieuing Christians shall find mercy in the end , whatsoeuer their wickednesse were , &c. ] inasmuch as many testimonies are extant in his * * Enchi●id . ad Lau● . c. 67. De fide , & ope● c. 15. De Ciuit. Dei . l. 21. c. 26. workes , whereby it doth appeare , that he disclaymed it absolutely , and disprooued it fully ; howbeit he is modest , and temperate in his disputes , and not of that rusticity , as our brethren in Luthers , and Caluins ghospell , who , like Cadmaean vpstarts , conuulnerate themselues with mutuall reproach , whereby they are exposed vnto a publick , and iust contempt .

28. But now , ô * * This honour may be as duly giuen by me vnto S. Augustine , as it is giuen by M. Rogers ( in his Cathol. doctr . epist. dedicat . num. 4 ) vnto M. Latimer . sacred , and reuerend Augustine , I will turne my speach vnto thy religious , learned , and excellent self . Diddest thou so feare to oppugne an errour , that thou diddest not feare to violate the truth ? Couldest thou not reprooue a falsehood in some men , without giuing occasion of heresy vnto others ? Wouldest thou so peremptorily affirme , and yet immediately doubt in the same thing , and specially , the matter being such , as , in extension , did belong vnto the whole Church ( for so thou hast informed me ) and , in consequence , doth euacuate Christs meritts ( for so we pretend ) and impart his office vnto our proper satisfactions ?

29. If this be so , then a a Contra Hen●ic . 8. S. Luther had a good reason for his contemptuous demand : Quis est Augustinus , & quis nos coget illi credere ? Who is Augustine , and who shall compell vs to belieue him ? If this be not so , why then do we traduce thy glorious name , to destroy the ancient faith , and why do we depresse thy incomparable worth , to sustayn our ruinous cause ?

§ 3. S. HIEROME abused by D. Field .

1. I Come vnto the third Doctour of the Latin Church , S. Hierome , whom our Great Reformer doth not onely b b Luth. in Gen. 22. trample vnder his feete , but also c c Luth. in colloq. conuiual . in cap. de Scholast. Theol. expelleth out of the number of Doctours , and pronounceth him to be an Heretick : for thus he honoureth , and reuerenceth the Fathers much more , then the Romanists do .

2. Though D. Field hath moderated his stile toward S. Hierome , and ( vsing the testimonies of this Saint at his pleasure ) dismisseth him whith a more gentle imputation , saying , that d d Pag. 166. Hierome was a man of a violent spirit , yet as the abuse , which he offereth vnto him ( in the question of Purgatory ) is subtile in the manner , and hatefull in the matter thereof , so he doth plainely discouer his affection toward the Truth , and the Fathers to be such , that he neither respecteth how vainely he doth elude the first , nor how vnconscionably he doth intreate the second . Marke therefore e e Pag. 79. This opinion he putteth vpon S. Hierome , as you shall see presently . his artificiall passadge , which here ensueth .

3. It was an errour of sondry of the Ancient , that all Catholick Christians , how wickedly so euer they liue , yet , holding the fundation of true Christian profession , shall in the end ( after great tormens endured in world to come ) be saued , as it were by fire . They durst not say ( as Origen ) that the ANGELLS , who fell , Note theis 4. opinions . shall be restored in the end ; nor ( as some others ) that all MEN , whether Christians , or Infidells ; nor ( as a third fort ) that all 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 Literam 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 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 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 h Lib. 1. contra Pelag. disputing learnedly against the Pelagians , speaketh thus , in the name of the Catholick Church ; WE 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 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 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 l S. Hierom. in Hos. c. 4. When 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 . Wherefore 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 , num. 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 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 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 Iudgement , &c. Of this opinion was Iustin Martyr , * * He taught the doctrine of Purgatory ; and so did Lactantius also , by the confession of sondry Protestants . 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 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 ● . fruitur viluptate a●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 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 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 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 limitation it self might haue mitigated his censure , and it could be sayd at the vtmost , that Ambrose did seeme to be of this opinion : thus one half of the wrong had bene abated , whereas now it is doubled , yea tripled by this vnfaithfull dealing ; and so the last errour will be worse then the first .

8. For though Senensis doth presently answere in behalf of S. Ambrose , and some * * August . Chrysost. others , that he , and they speake of the perfect , and consummate felicity , which the soules expect to enioy after the resurrection of their bodyes ( thus , sayth he , we haue interpreted the sentences of AMBROSE , Aug. Chrysost. annotat . 64. & 169. lib. 1. annot. 264. in this booke , and elswhere ) yet D. Field suppresseth that resolution , and so exposeth this good Father vnto the mercy of all enimyes , that will calumniate his name . This is the faithfullnesse , and such is the exactnesse of D. Field , to conduct his Readers into the true apprehension of the ancient Churches purpose in the religious duty of prayer , and oblation for the dead .

9. With theis , & other deuices parallelable thereunto , he hath replenished that whole * * 17. in the third book . chapter , wherein he treatiseth of this matter , & concludeth it with this reproachfull derision of BELLARMINE ; Truly , I am weary in following of him in theis SENSE LESSE FOOLERIES . But the Reuerend Cardinall hath now gayned a just defence for him self , from D. Fields vnjust accusation of other men , and may take comfort in this plea ; am I better then my FATHERS ? I am well content to beare my part in their fortune , and to participate in their disgrace ; Yea , considering the dignity of their persons , the excellency of our common cause , and the disposition of him , who standeth out in defiance of me , and it , and them , I regard not the folly of his malice , but I compassionate the misery of his case .

CHAP. II. D. Field accuseth BELLARMINE vnjustly of trifling , and senselesse foolery in the question of prayer for the dead . CALVIN doth truly confesse , that the Protestants repugne Antiquity in this matter .

1. LEt the Reader obserue ( saith s s Pag. 97. D. Field ) what it is , that t t De Notis Eccles. c. 9. Bellarmine is to prooue , and he shall find , that he doth nothing but trifle . For he is to prooue , that u u Instit. l. 3. c. 5. §. 10. Caluin confesseth , that more then 1300. yeares since , the Popish doctrine , and custome of PAYER FOR THE DEAD did preuayle , and was generally receiued in the whole Church of God throughout the world . This if he will prooue , he must argue thus . The custome of praying to deliuer the soules of men out of the paynes of PVRGATORY , is the custome , and practise , which the Romane Church defendeth , and Caluin impugneth . But this custome , Caluin confesseth to haue bene in vse , more then 1300. yeares since Therefore Caluin acknowledgeth the doctrine , and practise of the Romane Church , to be most ancient , and to haue bene receiued 1300. yeares ago . The Minor proposition of this reason is false ; and Caluin , in the place cited by Bellarmine , protesteth against it , most constantly affirming , that the Fathers knew nothing of PVRGATORY , and therefore much lesse of prayer , to deliuer men from thence . So he .

2. I turned vnto the disputations of Bellarmine ; where he prooueth by the confession of Caluin , and some others , that many doctrines , now impugned by the Protestants , and defended by the Catholiques , are the doctrines of the ancient Church . Amongst other particularities in his discourse , the Cardinall alleadgeth this sentence of Iohn Caluin ; viz. It was receiued into vse aboue 1300. yeares ago , to make prayers for the dead . But those ancients ( I confesse ) were * * Abrepti in errorem &c. caried away into an errour . Whence it followeth ( in my poore capacity ) that Caluin doth confesse , that he , and his reformed Churches , are opposite vnto Antiquity in this doctrine . For , doth he not impute it vnto the Fathers , as an errour , and doth he not censure them most indignely in this behalf , saying , that they yealded herein vnto their naturall affection , and vnto * * thus the , Puritans . peruert the testimonies of Epiph. &c. & say , they wrote , according to the custome , & manner of their age &c. See D. Bancroft in his Suruay . pag. 337. custome , but were destitute of precept , and example in the Scripture ?

3. Nay he goeth yet farther , and , in the sublimity of his pride , he sayth ; Whereas Augustine reporteth that Monica desired to haue a commemoration made of hir at the w w Confess . l. 9. c. 13. Altar after hir decease , this was an old wiues request , which the sonne neuer examined by the rule of the Scripture , but , according to his naturall affection , would haue it allowed of others . But did not the gentle Monsieur vnderstand , or did he not regard , that neither the old wife ( as his Eldershipp speaketh in his Lucianicall vayne ) nor hir sonne did performe any thing herein , but what the Catholick Church did warrant , and prescribe vnto them ? Did he not conceiue , that it was Aërian heresy to impugne this duty ? And could the Mother , or the Sonne neglect the same , without a singular offence , and iust suspition of that crime ?

4. Wherefore though Caluin hauing confessed his dislike of Antiquity in this doctrine , doth afterward frame his cunning exception against the Papists , and deriueth it in such sort , that they ( forsooth ) can not glory in the ancient Church , as partaking with their errour , forasmuch as she affirmed nothing of Purgatory , whereof they dreame &c. yet I saw , that this was a piece of his cogging art , and dicing skill ( as x x Caluinus Iud viz. pag 59. D. Hunnius writeth ) whereby he eludeth the grauest , and most perspicuous Scriptures , to the great aduantadge of Iews , Arrians , and such like pestiferous enimies of our Lord Iesus Christ . Agayn ; as sondry testimonies in the Ancients did assure me , that the generall custome of Prayer for the dead was referred vnto the benefitt , and comfort of their soules , so , for the conuiction of Protestants , and for demonstration of their repugnancy vnto the Catholick Church in hir most venerable times , it was sufficient for me to know , that Caluin doth abundantly declare his improbation thereof ; & that therefore Bellarmine doth not trifle in this issue .

5. For we must distinguish here betwixt this ACTION , which was performed by the Church , and hir INTENTION therein . Caluin confesseth the first , and litigateth about the second . Now it was euident vnto me , that the Cardinall ( in the aforesaid place ) doth alleadge him precisely in the first respect ; but as for the second , it is a matter of farther dispute .

6. That this was the purpose of the Cardinall , I was induced to conceiue , not onely in regard of his excellent vnderstanding , but also by a playn , and substantiall ouerture in his owne workes . For , y y De Purgators l. 1. c 6. discussing the question of Prayer for the dead , he reprooueth Caluin in 4. poynts . FIRST ; because he condemneth himself by his owne mouth , inasmuch as he freely agnizeth the great antiquity , and lardge propagation thereof , and yet feareth not to say , that the Fathers were caried away into an errour in this matter . SECONDLY ; because he pretendeth that the Fathers , in their prayers for the dead , did seeke to expresse a kind affection vnto them , but intended not to procure ease vnto their soules . Which vntruth , because it is notorious , and suggested out of malice , Bellarmine calleth it a lye , and saith , that it is refuted by the testimony of x x Euchir . ad Laur. c. 110. Augustine himself .

7. I pretermitt the two other poynts ; it was a copious satisfaction for me to vnderstand , that Bellarmine doth distinguish here betwixt the action , and the intention ; and , consequently , that D. Field doth calumniate a worthy person , to defend the inexcusable folly of our Geneuian Apostle , who depraueth all things in the excessiue liberty of his Spirit .

CHAP. III. D. Field doth nothing but trifle in his accusation of BELLARMINE , and defence of CALVIN . His vntrue construction of the heresy of Aërius ; the great contradiction of Protestants in this poynt , being all guilty of this heresy , and , consequently , no Catholicks .

§. 1. D. Field refuted by S. Epiphanius , and S. Augustine .

1. AS the confession of Caluin , and practise of our Congregations did informe me , that the Protestants renounce the custome of prayer for the dead , and wholly disclayme the ACTION it self ; so many forcible reasons did resolue me , that the Papists , retayning the action , do likewise herein preserue the INTENTION of the ancient Church ; notwithstanding the glosse of D. Field , who , to confirme , and establish the injury , which he hath already done vnto the Cardinall , annexeth this passadge immediately vnto the * * After those words — to deliuer men from thence . See before ; Chap. 2. num. 1. former viz. But Bellarmine will reply , that the custome of praying for the dead was most ancient . We answere : The custome of remembring the departed , naming their names at the holy Table , in the time of the holy mysteries , and offering the Eucharist ( that is , the sacrifice of prayse ) for them , was a most ancient , and godly custome , neither is it any wayes disliked by vs . And surely it appeareth , this was the cause that AERIVS was condemned of hereticall rashnesse , in that he durst condemne this laudable , and ancient custome of the commemoration of the dead .

2. How doth it appeare , that SVRELY this was the cause , & c ? Behold the proof ; Epiphan. haeresi 75. But surely this is a miserable proof . For when I consulted with Epiphanius , I found that our forefather Aërius did pick a quarrell against this religious duty , in the same manner , and to the same effect , as we do at this day , saying ; if the prayers of the liuing may be profitable vnto the dead , then let a man liue as he li●t ; onely let him procure some to pray for him , when he is dead , ne quid patiatur , that he may suffer no paynes .

3. Here I considered , that if the Catholick Church ( against which Aërius contended in the vanity of his heart ) did not belieue , and teach , that the Sacrifice of our Lords body was offered , and prayers were powred forth to relieue the soules of the dead ( not all , but some ) afflicted with temporall payn ; the exception of Aërius were senselesse , and the defence of Epiphanius were absurd ; for , as the first doth object that opinion vnto the Church , so the second denieth it not ; nay he declareth , that the prayers of the liuing are beneficiall vnto the dead .

4. But this poynt was more excellently cleared vnto me by S. Augustine , the best , and most faithfull witnesse of the ancient Church . For this worthy Father , contexing a catalogue of heresies , registreth this heresy ( amongst the rest ) viz. Haeres. 53 , We must not pray , nor offer sacrifice for the dead . A fancy begotten by Aërius , and by him first hatched into the world .

See the Peroration of S. Augustines treatise . 5. Now whereas Quod-vult-Deus ( vnto whom S. Augustine directeth the aforesayd catalogue ) desired to receiue instruction , how he should deport himself against all heresies , and what opinion he should intertayn thereof , the reuerend Father maketh this short , and waighty answere ; It is a superfluous demand to aske , what the Catholick Church thinketh of * * As namely of this particular . all theis heresies ? For it sufficeth thee to know , that the Catholick Church doth hold , and maintayn the CONTRARY assertion vnto each .

6. Wherefore it now remayned , that I should acquaynt my self with the purpose of the Catholick Church in hir prayers , and oblations for the dead , since she defended the contrary opinion vnto Aërius in theis laudable , and Christian offices , as S. Augustine prescribeth vnto his well respected friend .

7. What was the successe of my study , and meditation in this poynt , you may see * * Booke 1. part. 1. chap. 2. §. 4. before , where this matter is more particulary discussed . There you shall find , that the intention of the vniuersall Church in theis things , was ( precisely ) to relieue some soules : and hence it followeth , that Aërius ( teaching the CONTRARY hereunto ) vomited out this heresy ; viz. We must not pray , nor offer sacrifice for the soules afflicted with a temporall payn ; and this is licked vp by S. Luther , our GREAT Reformer .

8. Thus the Papists concurr with the ancient Church in prayer for the dead , and Protestants joyne hands with Aërius to deride , and subuert the same . And now I perceiued , that a a Ratione . 3. Edm. Campian did not object this infelicity vnto vs without a graue consideration , and necessary cause ; viz. The Protestants are inforced to venditate such a Church , as lay in obscure , and dark corners , vnlesse ( perhapps ) they will reioyce in some hereticall Progenitours ; AERIVS , Iouinian , Vigilantius , Berengarius , &c. from whom they haue begged the fragments of certayn pestilent opinions .

§. 2. How some Protestants seeme to defy Aërius , and how others yeald him their protection . Their contradictions , vanities , and falsehood .

1. I Found that our Authours are here distracted into variable , and vncertain conceipts ; some , in their subtility , dissembling the truth of the matter ; and some , in their vanity , neglecting the judgement of the Church .

2. In the FIRST rank this learned Doctour may challendge a due place ; and he shall be assisted with his compeeres , M. Iewell , and Ph. Melancthon , men of great accompt . The one commeth forth with this plausible suggestion ; b b Iuell , in Apolog. We hold * * Therefore not this of Aërius . But here you speake vntruly . none of those 80. heresies which are mentioned by Epiphanius , nor any of those , which are recorded by Augustine . The other , flourishing at randon , saith expressly ; c c Melancth. in apolog. Augustana confess . art. 22. We do not forbyd prayer for the dead , and much lesse do we defend Aërius , &c.

3. In the SECOND rank , the Magdeburgians ( gentlemen of the freest spirits , that euer liued , to censure the sacred writt , the holy Councells , the reuerend Fathers , and all antiquity , in ignominious sort ) may vendicate the highest roome . The things ( d d Centur. 4. c. ● col. 401. say theis good fellowes ) which Augustine , and Epiphanius noted as errours in AERIVS , seeme not so : but rather the contrary . And so , in their verdict , the Church of God seemed to deserue more blame , then this heretick , who is branded with just infamy , and perpetuall disgrace .

3. Though Bullinger was fiery , and boysterous against our brethren of the house of Saxony ( the ancienter family of the yong ghospell ) yet he doubteth not to hold some good correspondency with them in this particular ; and therefore , whereas he had made a lardge confession ( to his euerlasting shame ) saying , e e Decad. 4. Serm. 10. I know that the Ancients prayed for the dead ; I know what Augustine ( the noble Doctour ) and what Chrysostome ( the eloquent Preacher ) haue written of this matter : I know that the Fathers say , it is a Tradition of the Apostles ; and how Augustine affirmeth , that it is a custome of the vniuersall Church to pray for the dead ; I know also that Aërius was condemned , because he did oppose himself against it &c. he taketh vpon him , in his liberty , to reprooue the Fathers , and to debilitate the soueraigne authority of the Church . But as the leuity of this man doth justly deserue , that the seuere * * Quanta vanitas , q●ā ta impudentia Bulli●geri &c. See Brē●ius contra B●●ling . pag. 105. &c. reprehension of Brentius should be duely applied vnto him in this case , so the pretense of * * Against D. Kellison booke 2. chap. 4. D. Sutcliffe , saying , that Aërius was reputed an heretik for Arrianisme , and not for finding fault with * * Such superstition , as the whole Church embraced . See before ; pag. 60. superstitious oblations for the dead , is such a folly , as wise men would contemne , or such an ignorance , as a meane Scholler would commiserate , and pity in a Doctour of so great celebrity , and renowne . For , though it be true , that Aërius was infected with Arrianisme , yet forasmuch as he deuised new opinions , repugnant vnto the Catholick faith , he hath a peculiar , and distinct place in the * * Made by S. Aug and Epiphan. catalogue of hereticks : which were a superfluity , and an absurdity also , if Arrianisme had bene the proper cause , for which he was condemned by the Church .

5. I will leaue theis forayn Authours , and repayr vnto our domesticks ; to witt , D. Humfrey , D. Abbot , M. Cartwright , and D. Morton , who being of greater value , then many others , may stand forth , and speake in the name of all the rest .

6. The foreman is f f Contra Campian . pag. 261. D. HVMFREY , whose resolution seemeth to be the publick , confession of our Church . NOS non improbaemus , &c. WE disallow not any thing , wherein Aërius did think * * Quod rectè sensit Aërius . truly , &c. Truly ? The Papists themselues will joyne issue with vs in this assertion . But the question is , whether Aërius did think truly in this particular , or not ? Here the learned Doctour sheweth the perplexity of his heart ; See afterward ; Part. 2. c. 2. § 1. and yet , adorning a fowle matter with fayr words , he slideth forward , and discouereth in plentifull sort , that our Church doth propend wholly vnto the doctrine of Aërius in this point .

7. The second is D. ABBOT , whose authority must componderate with D. Fields , and will discountenance his exposition of this matter . g g Against D. Bishopp Part. 1 pag. ●6 . In the time of Epiphanius ( saith he ) there was an alteration made of the custome of Prayer for the dead . Other deuotions were added vnto it , with opinion to mitigate , if need so required , the very paynes of hell . This AERIVS spake against ; and indeed spake against it with greater reason , then Epiphanius hath defended it &c. Here Maister D. Abbot dealeth iniuriously with Epiphanius , in whose behalf S. Augustine shall witnesse , that * * See before ; pag. 27. he was a man very renowned in the Catholick faith . But in the meane time , do not theis men agree like harp , and harrow ? One sayth , h h See before §. 1. num. 1.2 . SVRELY it appeareth &c. The other sayth ; THIS Aërius spake against &c. Thus they differ in their expositions ( as you see ) betwixt themselues , and yet neither agreeth with the truth . And no meruaile , for i i Lactant. haec est mendaciorum natura , vt probè cohaerere non possint . May I not say of theis men , as k k Offic. 1. Cicero sayeth of pedling merchants ; nihil proficiunt nisi admodùm mentiantur ?

8. The third is M. CARTWRIGHT , who being an l l See the opinions of Aërius before pag. 60. Aërian heretick in a farther degree then they are , who principally obtayn the name of Protestants in our contrey ( howbeit that is the proper inheritance of Luthers more naturall children in his faith ) and reintegrating the heresy of Aërius , * * Pag. 403. touching the equallity of a Bishopp , and a Priest , is iustly noted by * * So where D. W. obiecteth the Councell of Nice vnto him , he turneth it off , affirming that it is spotted with infamy , by decreing that single men , admitted to holy orders , shall not marry afterward . Which point is fitt to be considered by M. Rogers . saying ( p. 115. ) that if Paphnutius had not byn at Nice , that Councell had erred . D. Whitgift ( iustly in respect of the thing ; vniustly in respect of their profession ) vpon the conformity , which he embraced with Aërius in this matter . And truly , the pure , or rigid Caluinists are guilty thereof , without all possibility of defence . But how doth the Presbyterian remooue this disgrace from himself , and from the consorts of his folly ? I am not to regard ( sayth he ) what Epiphanius deliuereth in this matter : for he was a man obnoxious vnto errour ; and if his authority could inconuenience me herein , it might likewise confirme the [ popish ] errour of prayer , and oblation for the dead ; which things are in no wise retayned by our Church .

9. This is the summe , and substance of his answere ; whereby I was excited to consider , that as the * * Aristot . de histor. animal . irchin , in hir naturall prouidence , maketh a double prospect in hir nest , that she may , by this meanes , defend hir self from the injury of all weather ; so the Protestants furnish themselues with a double principle , viz. Scripture , and Fathers . In their conflict with Papists , they limitt , and confine all things vnto the Scripture , sensed by themselues conueniently for their owne security , and aduantage . If they incounter the Puritans , they reduce them vnto the judgement of Antiquity , and suffer them not to randge vp , and downe in their vast , and vnsetled imaginations . In theis principles they are very inconstant , and , runne into a circular absurdity , without any certayn , and indubious resolution of their faith .

10. The fourth , and last , is o o Cathol. Apolog. Part. 1. l. 1. c. 33. D. MORTON ; who seing our reformed Churches deepely touched with Aërianisme , seeketh by all meanes to decline the point , and seemeth fearfull in handling his owne wounds ; or ( as Luther obserued in Zuinglius ) he paseth it so gingerly , as if he trode vpon eggs ; and like a sheepe in the briers , the more he struggleth , the more he is intangled . Behold therefore his triple euasion .

11. FIRST he vseth the art of recrimination ; saying , that Aërius held some heresies , wherein the Papists haue great affinity with him , and with other * * Tarian● . &c. hereticks ; namely in that they taught , it is not lawfull to eate flesh ; and in that they admitted none , but continent persons , vnto the communion . But as this was nothing pertinent vnto the businesse in hand ; so conscience , and equity might haue treated with the Apologist , to despise such a poore , and vnlearned pretense . For first ; what doth the hereticall prohibition of flesh belong vnto the Papists ? I do sometimes abstayn from flesh ( saith p p Serm. ●● . Cantic . S. Bernard ) but my abstinence is a satisfaction for sinnes , not a superstition for impiety . If any man abstayn from flesh , by the rule of Phisitians , we reprehend not the care , which he hath of his owne body . If any man abstayn by the discipline of * * Carthusians ; whom Gerson defendeth ; Part. 2. such , as refrayn it , we approoue his virtue . If any man abstayn in the frensy of Manichees , I detest his blasphemy , &c. Secondly ; what doth the exclusion of incontinent persons from the participation of the Sacrament , appertayn vnto them ? Do they interdict mariadge , and do they abrogate the institution of God ? Or , if they do not so ( as q q See S. Bernard Serm. 66. in Cantic . their works testify in their defence , that they do not ) how then doth the aforesayd heresy assimilate them vnto Tatians , and vnto such profane impes ? The Authour of the Treatise concerning the 3. Conuersions of England , discouering our imperfections in this kind [ of objecting heresies vnto the Catholicks ] r r Part. 2. chap. 2. num. 18. layeth downe two rules , whereby all our arguments ( of this nature ) are abundantly dissolued . For ( saith he ) EITHER we do not hold that , which the Sectaries object vnto vs , ( or , at least , not in the sense , which they object it ) OR els the thing is no errour in it self , according to the sense , in which we hold it , &c. Howbeit this is not a peculiar fault in my brethren ; for thus also the s s See S. Aug. de nupt. & e●cupisc . l. 2. c. 2● . Arrians obiected Sabellianisme vnto the Catholicks ; and thus the Pelagians chardged them with Manichisme ; and so did Iouinian likewise , because they then against him ( as now against Luther ) did constantly affirme , that Virginity excelleth mariadge . But what pronounceth S. Augustine of theis disordered companions ? They do not , or they will not vnderstand , what we say . Agayn . t t Ibid. c. 3. Definite obijcere nomen , & dogma alienum : leaue of this foolery , to object vnto Catholicks the name , and fancy of Hereticks . Which counsayle if u u Against D. Kellison booke 2. D : Sutcliffe , w w In his picture of a Papist . M. Ormerod ( the * * — Pictoribus atque Poëtis . &c. Paynter ) x x De Antichr . pag. 243. M. Powell , and others had obserued in their writings ( wherein I alwayes found more heate , then witt ) they had brought lesse disgrace vnto their persons , and smaller disaduantage vnto their cause , which , being euill in it self , is made worse by their defence .

12. SECONDLY ; he answereth by a demand , saying ; What Councell did euer condemne this proposition [ WE MVST NOT PRAY FOR THE DEAD ] as hereticall ? But this simple deuice yealded me no satisfaction . For , as * * Ep. 118. S. Augustine protesteth , that the Vniuersall Church ( successiuely from the blessed Apostles ) made supplications for the dead , so he prescribeth this admonition , of singular importance , viz. To call any thing in question , which is frequented by the VNIVERSALL CHVRCH , it is the part of most INSOLENT MADNESSE . Farther ; do not the solemne prouisions of sondry * * 1. Nicen . can . 65. ex Arabic . 3. Carthag . can . 29. 4. Carthag . can. 79. 1. Braccarens . cap. 34.2 . Cabilonens . can . 39. Tribur iens . cap. 15. See S. Cyprian . lib. 1. ep. ● . Councells touching prayer , and oblation for the dead , sufficiently declare , that to impugne , and reject the same , it were an heresy , and that the contemners thereof are guilty of this crime ? Finally ; S. Augustine , S. Epiphanius , and the Vniuersall Church ( with mutuall voyce , and conformable judgement ) haue passed sentence vpon AERIVS ; as an heretick , euen in the aforesaid proposition : and will D. Morton be his aduocate now , and will he now require , what Councell did euer condemne it , as HERETICALL ? Besides ; D. Morton can not be ignorant , that , whereas some truths are taught correspondently by the Protestants , and Papists against Hereticks ; and whereas he conceiueth , that many truths are deliuered by the Protestants also against the Papists , it would be an extreame difficulty for him to shew , what Councell condemned all the contrary propositions thereunto , and pronounced them to be hereticall ; if any man would require this seruice at his hands .

13. But now , at length , M. Doctour would seeme to come vnto the poynt ; and yet he neuer deflected from it more admirably , then in his answere , which he reserueth vnto this last place . THIRDLY therefore he saith , that this proposition [ WE MVST NOT PRAY FOR THE DEAD ] is so farr from being hereticall , as that true Antiquity giueth hir approbation vnto the Protestants in this behalf . And what is your reason ? Because INVOCATIO MORTVORVM NON VERE ANTIQVA , inuocation of the dead is not truly ancient .

14. The manner of this speach is heathenish , the matter absurd . For , did Antiquity teach the Apologist to phrase the SAINTS so scornfully , & to terme them DEAD men , in such disgrace ? No : but Iulian , the famous Apostata , hath learned him this lesson ; who , in derision of the Christians piety , sayth that they tumbled at the sepulchers of the DEAD . Contra Iulian . l. 10. obiect . 1. Let any man reade S. Cyrills excellent repulse of this accusation , and he shall find , that Protestants do symbolize with Iulian , and reinforce his stale obiections .

15. I passed by the manner , and came vnto the matter of the aforesayd speach ; wherein I regarded not his exception against the antiquity of Prayer to the Saints ( howbeit I knew long since , that M. Rogers , translating the sweet Meditations of S. Augustine , thought good to pretermitt one whole * * 24. chapter , wherein S. Augustine inuocateth the blessed Saints : and therefore , whether D. Fields assertion , Pag. 148. viz. The Romanists dare not abide the triall of their doctrines by the indubitate writings of antiquity , be syncere , or not , the reader may discreetely judge ) but I noted , and pitied the vnaptnesse , and inconsequence of his discourse . For how do theis things cohere ? INVOCATION OF SAINTS is not truly ancient ; therefore PRAYER FOR THE DEAD is not defensible by Antiquity .

16. Peraduenture M. Doctour wanted sufficient leysure , and so he may plead the immaturity of his labours for the protection of his errour . And the Reader may well conceiue it so , forasmuch as ( in the next * * Cap. 35. chapter , saue one ) being drawen , by the objection of * * De notis Eccles. c. 6. Bellarmine , to apologize for Luthers vnciuill and base folly [ viz. The state of maried persons is , in its nature , spirituall , diuine , heauenly , and as it were gold ; the state of single persons , is secular , earthly , and as it were dirt ] he vouchsafeth to yeald this worthy answere , in defence of our Great Reformer ; Lutheri verba mihi nunc legere non licuit , I could not read the words of Luther now ; howbeit Bellarmine doth particularly designe the * * Luth. in Epithalamio . place .

17. But M. DEANE ( aduanced vnto this honour for his rare dexterity against the Papists ) hath vnfortunately preuented this excuse . For , remembring the wise counsayle of an heathen * * Horat. de arte Poëtica● . Poet , who prescribeth that ( in a thing of lesser importance , then the controuersies of Religion are ) a writer should bring forth nothing into publick view , which hath not bene discussed , euen * * — Nonumque prematur in annum. a In his ep. vnto the Archbish. of Cant. nine yeres space , with great exactnesse , he tooke very speciall deliberation to compose , and divuldge this renowned Treatise . I bestowed ( sayth a he ) * * Quidque domum fert is DECIMO , nisi dedecus , ANNO● Ouid. TEN YEARES paynes vpon this work , with most ardent desire to find out the truth , least some man , perhapps , might object vnto me either prejudice , or temerity therein . Moreouer , the booke which I vsed , was of a second impression , and beautified with this aduertisement , Editio castigatior , a more exquisite edition then the former . Wherefore , now that little sparke of poore hope , which remayned in me , to find some shew , or shaddow of probable satisfaction touching the heresy of Aërius ( so seuerely censured in him , by the Fathers , and so earnestly obiected vnto vs , by the Papists ) became vtterly extinct .

§. 3. How vainely D. Field excuseth the folly of Protestants , which sheweth it self in the diuersity of their censures , touching the aforesaid heresy of Aërius . The true reason of their difference herein is assigned . Their peruerse dealing with Antiquity .

1. VNto this wound ( very deepe , and lardge ) b b Pag. 139. D. Field hath thought it expedient , for our security , to apply a rare , and soueraigne playster . viz. If it be sayd , that sondry of our Diuines seeme to acquitt Aërius herein , they are to be conceiued , as vnderstanding his reprehension to haue touched the errours , and superstitions , which euen then perhapps beganne in some places , and amongst some men . For otherwise , his reprehension , if it be vnderstood to extend to the generall practise , and judgement of the Church , it is not , nor may not be justified .

2. As Sir c c In respons. ad Epist . Pomerani ; pag. 8. If Luther do complayn ; of Luther do say &c. D. Field , pag. 192. Th. More answered vnto Pomeranus ( extenuating the haynous crimes of our brethren , euen in the hatching-time of our ghospell ) though you mince the matter , with si qui , and si quid , and si alibi , and si non Christianum , &c. yet it is well knowen , that you do generally perpetrate diabolicall , and barbarous attemps ; so though D. Field doth here limitt , restrayn , and obscure a most eminent truth with if , perhapps , some men , some places , seemed &c. yet I saw most clearely ( let the precedents testify in my behalf ) that we do notoriously conspire with Aërius in this issue : what he denied , the very same thing do we deny ; what he affirmed , the very same thing do we affirme . Es nimium similis patri &c. ô Luther , thou art too like vnto Aërius ; thy whole lineaments descry him to be thy Father in this particular conceipt . As his reprehension extended vnto the generall practise , and judgement of the Church , so doth thine likewise ; and we employ our best skill to justify , and maintayn the very same reprehension , against the faithfull relation of hir chiefest Doctours , and the perpetuall succession of all ages .

3. But forasmuch as I perceiued , that the Doctour doth wisely conceale , and prouidently dissemble the quality , and reason of that difference , which our Diuines are chardged with in this matter , I entered into a serious consideration thereof , and obserued , that it doth arise , and flow , NOTA. not out of their diuers apprehension of the thing it self , but out of a different opinion , which they intertayn concerning the authority of the Church . Hence it is , that Luther , Zwinglius , and such passionate gentlemen , neglecting the triall of their faith , by the testimony of Fathers , and plausibly reducing all things vnto the Scripture ( either simply ; by admitting no other proof at all : or respectiuely ; by admitting the Fathers as farr as they agree with the Scripture ; and so farr they may admitt a triall by the Diuell himself , and yeald as much respect vnto him , as vnto them ) confesse plainely , and syncerely , that Aërius did not err in his reprehension , but that the Church erred in hir practise . On the contrary ; other men pretending to deale more fairely with the Church ( their mother ) and to defend themselues vnder hir protection , will not ( forsooth ) seeke hir ruine , by whom they would seeme to stand , and therefore they are compelled to frame most improper , vayn , and friuolous interpretations of this , and other things , to maintayn the goodnesse of their cause , according to the nature of their defence .

4. Briefly therefore , I noted a triple variety in our courses , which consist ( generally ) either in the Rejection , or Misallegation , or Misconstruction of the ancient , and venerable Fathers . For in the beginning and entrance of our Ghospell , nothing was more triuiall , then to speake contemptuously of the Fathers , and to disclayme their witnesse in the controuersies of this time . Shall I name the persons ? Nulli nota magis domus est sua ; no man kenneth his owne house more familiarly , then that Luther , Zwinglius , Musculus , and our primitiue Fathers , are principalls in this rank . Or if you will ascend a little higher , and come neerer vnto the dayes of Wickliff himself , you shall find this article ascribed vnto Reginald Peacock ( whom , for this , and others of this kind , d d De Antichristo pag. ●7 . M. Powell hath registred in the Catalogue of our Euangelicall Forefathers ; and M. Fox hath fauourably granted him a place in the * * Febr. 11. Calendar of his Saints ) viz. Veterum doctorum authoritati , parum , aut nihil tribuendum , little , or nothing is to be yealded vnto the authority of the Fathers .

6. In the progresse of our ghospell , others pretending a more wise moderation in this case ( but performing as little honesty here , as some shewed humility before ) would not so intemperately reject the Fathers , and therefore they excell in misalleadging their testimonies ; as e e Analys . Fidei , pag. 18. Ego habeo testimoniae sanctorum Patrum ; ego defendo Patrum dogmata ; sayd Dioscorus the heretick . See Conc●l . Chalcedon . Act. 1. Gregor. de Valentia doth complayn of many Protestants , and more specially of Kemnitius , that Examiner ( saith he ) of the Tridentine Councell . If this collusion fayle , then succedeth the third , which is , misconstruction of things , by deriuing the testimonies of the Fathers to an other purpose , then euer they did , or could intend . A , for example . f f Lib. 3. c. 3. S. Irenaeus pronounceth , that all the faithfull must necessarily repayr vnto the Church of Rome . Why ? For she is of more powerfull principallity then the rest . Whence is that ? Because she was founded by the two glorious Apostles , S. Peter , and S. Paule . Against the playn euidence whereof , g g Against D. Harding . M. Iewell assumeth , that Irenaeus did referr this more powerfull principallity vnto the Emperour , and vnto the ciuill State . But all history doth proclayme , that the Christians were cruelly persecuted in those times , and that they had no intercouse with the politicall affayres . Behold also an other example of the like nature . For whereas h h In 1. Timoth. 3.15 . S Ambrose doth positiuely affirme , i i Answ. to the Rhem. Testam . ibid. that Damasus [ then Bishoppe of Rome ] is RECTOVR of the Church , D. Fulke frameth an answere to this effect . The Church was then afflicted with Arrianisme , and because Damasus did oppose himself eminently against it , he might be called the Rectour of the Church ; and yet so , as the same title may belong also vnto other Bishopps . Which poore elusion suteth well with the palpable vanity of M. Cartwright ( iustly reproued by k k Suruay ; chap. 27. D. Bancroft in this behalf ) pretending , that S. Chrysostomes vigilancy ouer the Churches of Pontus , and of Thracia , was none other then such , as euery godly minister ought to haue ouer all Churches in the Christian world .

6. Wherefore I shall now remitt my self vnto the consideration of all wise , and ingenious men , whether that true censure , which * * Ibid. D. Bancroft ( the L. Archb. of Cant ) hath passed vpon the Presbyterian faction , may not haue a conuenient application vnto the whole fraternity of our ghospell ; viz. When , for the proof of sondry matters , impugned by them , they are vrdged with the testimonies of the ancient Fathers , and of the Ecclesiasticall histories , they either shift them off with their owne false glosses , or , if that serue not their turne , they disgrace them , as much as they can , and so reiect them &c. 2. Sam. 13. As when Amnon had incestuously abused his sister , he dismissed hir with contempt .

CHAP. IIII. D. Field sheweth himself a * * This is his censure of Bellarmine , pag. 16● . notable trifler ( in the question of Purgatory , and Prayer for the dead ) to the vtter confusion of his Booke , and the Protestanticall Church .

1. NO particular in D. Fields highly esteemed Booke , did more liuely discouer vnto me the just correspondency betwixt his cause , and conscience , then this , which now ensueth . But for the more cleare and perfect vnderstanding hereof , I must intreate you ( gentle Readers ) to reflect vpon the * * Chap. 1. §. 1. num. 1. & 2. precedents , and diligently to reuiew , what is the pith , and quintessence of his booke , and wherein it doth consist . For you must remember , that as the strength of Sampson lay in his haire , Iudic. 16. so the supportation of D. Fields Church , and Booke standeth chiefly in this issue , viz. l l D. Field , pag. 74. the things WHEREVPON the difference groweth betwixt the Romish faction , and vs , were neuer receiued generally by the Church .

2. The seuerall points of difference ( as being most materiall ) he layeth downe ( to the number of twenty , and seauen ) in a * * Chap. 7. booke 3. chapter framed to this purpose ; where he assigneth the difference betwixt the Romish faction , and the Reformed Churches , touching * * It is the one , and twentieth point : pag. 75. Purgatory , and prayer for the dead , precisely in theis words . That Church , wherein our Fathers liued , and died , did not hold the tormenting of the soules of men ( dying in the state of saluation ) IN A PART OF HELL ; HVNDRED OF YEARES ; BY DIVELLS ; IN CORPORALL FIRE , out of which , prayer should deliuer them . Wherefore in the m m Chap. 21. Appendix ( vnto which he reserueth the proof of all his assertions , deliuered in this chapter ) he accommodateth his stile in this manner . Touching Purgatory , whether they , that are to be purdged , be purgded by * * Bellarm. de Purg. l. 2. c. 11. materiall fire , or no , it is doubtfull . Likewise , touching the * * Ibid. c. 6. place , the Romane Church hath defined nothing ; neither is there any more certainty touching the * * Ibid. c. 9. continuance of sinfull soules in their purgation &c. Thus then we see , that , notwithstanding any thing defined in the Church , the soules of * * Of SOME ; but not of ALL. Remember your dealing with S Gregory . men may be purdged from all the drosse of sinfull remainders , and freed from all punishments in the very moment of dissolution ; which is the thing , that we say .

3. I deale not now with the conclusion , which M. Doctour hath artificially drawen out of his premisses ; but I come vnto his poynt-deuise it self , and the detection thereof , whereby the very sinewes of his booke , and Church , are cutt in sunder , and dissolued .

4. Whereas his promise was to explicate , what those things are , whereupon the difference groweth betwixt the Romish faction , and vs , & to demonstrate , that the sayd things ( wherein this difference now standeth betwixt vs ) were neuer intertayned by the Church ( but onely by some particular men ) he yealdeth not the true difference in this matter , nor proposeth the question , as in learning , and honesty , it became so graue a man , and specially , hauing thus obliged himself thereunto , by an extraordinary venditation . For your ingenuity will acknowledge , that , whereas in this dispute ( and so in many more ) we must distinguish the matter of SVBSTANCE from matter of CIRCVMSTANCE ( forasmuch as it is sufficient to haue fundamentall vnity in the first , howsoeuer there may be accidentall diuersity in the second ) the matter of substance here is precisely this ; viz. Whether , after this life , a temporall payn be inflicted vpon some soules , or not ? The matter of circumstance is , whether hell be the place ; whether fire be the instrument ; whether Diuells be the tormentours ; whether the duration of this payn be 10. 20. 100. yeares &c.

5. The poynt controuersed betwixt vs , and the Papists herein , is the matter of substance , and thereupon the difference doth arise . For the question is , an sit , whether ( simply ) there be any such thing : not quid sit , whether it be of this , or that quality , and nature . It is de subjecto , whether there be a Purgatory after this life ; not de praedicato , of those particulars , which belong thereunto . We all belieue , that there is an hell , wherein the Diuells , and reprobates shall drink their full in the cupp of euerlasting wrath ; but where the designed place , or what the instrument of sensible payn is &c. we may probably collect , we can not clearely define . Or ( to instance in a more gratious , and comfortable subject ) it may please you to consider , how we all belieue ; that our Lord IESVS did suffer , and died , and was buried , and arose , and ascended into heauen . But with what kind of whipps he was scourdged , at what age he deceased , how many howres he lay in the graue &c. we may conjecture , we cannot determine ; we haue semblable reasons , but no inuincible proofes .

6. Wherefore , D. Field hath not propounded vnto vs the difference betwixt the Protestants , and Catholicks , but that difference alone , which is meerely betwixt the Catholicks themselues ; who teach most consonantly , vniformely , and perpetually , that there is a Purgatory , and that there is a temporall payn inflicted in the future life . Thus they grant the thing it self , and presuppose it ( as * * Poster Analytic . Aristotle sayth , that Subiectum must be praecognitum , the subiect must be foreknowen , and admitted , before we will demonstrate any thing vpon the same ) and then afterward , they dispute concerning other accidentall points ; such as are here remembred by D. Field . And what is this , but the liberty of Schooles , which may well consist with the purity of Religion ? It is an exercise of witt , without destruction of faith . The Sunne delighteth to runne his course as a Giant , Psal. 18.6 . and yet he neuer exceedeth his annuall , or diurnall confines ; for he knoweth his rising , Psal. 103.19 . and his going downe . Likewise , the Catholicks may liberally expatiate in theis poynts ; prouided alwayes , that they contayne themselues within the obedience of the Church , and the compasse of approoued truth . Otherwise , 2. Reg. 2.37 . as it was death for Shemei to transgresse the precinct , assigned vnto him by Salomon , so it is at their perill , if they go beyond the limitts , which the spouse of the wisest Salomon hath prescribed in this case .

7. But we Protestants ( for whom D. Field hath aduocated in this businesse ) deale herein after an other manner ; for we first deny that there is any Purgatory , or temporall payn in a future estate ; we damne it as blasphemous , hereticall , and Antichristian doctrine : then consequently ( and necessarily ) we deny the place , the time , the instrument &c. Which are certain accidentall , secondary , and subsequent respects . For in our disputes with the Catholicks , we propose not the question thus ; Whether some soules suffer in corporall fire , tormented there by Diuells , an hundred yeares &c. ( for this is the difference amongst themselues onely ) but , Whether there be any Purgatory , or temporall payn of soules , or not ? As for example ; if any man should demand , Whether in the contrey of VTOPIA , the soyle be fertile , the situation pleasant , and the ayre healthfull , I would preuent him , and say ; Sir there is no such contrey , and therefore your demands of the fertility , pleasure , and healthfulnesse , are superfiuous , and to no purpose .

8. Thus I was now sufficiently instructed to perceiue , that though D. Field doth glory in theis positions , viz. The things , wherevpon the difference groweth betwixt vs , and the Romish faction , were neuer receiued generally by the Church ; and : * * See his ep. dedicat . the things which Papists now publish as articles of faith [ PVRGATORY is in that number ] were not the Doctrines of that Church , wherein they , and WE [ viz. Waldensians , Albigensians , Lutherans , &c. who were sometime actuall , and true members of the Romane " Church ] liued together in one * * That is to say , when our Fathers Wickliff , Luther &c. ) were Papists , & not separated from the visible communion of the Romane Church . communion , yet he doth miserably collude herein , against his owne conscience ; which , in so principall an Authour , throwing downe his gauntlet of defiance in such manner , is a very lamentable case .

9. For where is that man ( in the time of the aforesaid communion ) who denied Purgatory , or shewed any doubtfulnesse therein against the essentiall doctrine , in which the true difference betwxit the Papists , and Protestants doth stand most eminently at this day ? I did employ much time , I searched into the volumes of antiquity , I neglected no meanes to gayn all possible satisfaction in this thing ; and yet I could not find so much as the shaddow of any one man , See before , pag. 54. &c. how Purgatory hath bene denied , and by whom . by whom this particular was impugned , vnlesse he were in the number of such , as departed from the visible society of the Church .

10 Thus necessity compelled me to inferr , that D. Field hath disabled his owne booke , and ouerthrowen his Church ; Papists may triumph in the victory , which their chiefest enimies haue wrought in their behalf ; yea they may joyfully applaud the excellency of their cause , which inforceth hir greatest aduersaries to prostitute themselues vnto such base , and dishonest courses .

Confess . l. 5. c. 7. 11. Finally therefore , as S. Augustine was in despayre , to receiue contentment from any Manichee , when Faustus ( the most renowned in that sect ) yealded no sufficient answere vnto his doubts ; so now I could not expect a fayr , Magis desperab am de cateris corum doctoribus , quando in multis , quae me mouebant , it a ille nomitus apparuit . and just resolution from any professour of our ghospell , when D. FIELD himself ( inferiour to no Diuine in England : for which cause he was selected by the Archbishopp to treatise of that * * Of the CHVRCH . subject , which is the very center , and circumference in all religious disputes ) appeared so vntrue , and so meane in this particular [ of Purgatory , and prayer for the dead ] which we deride , and contemne as a foolish , detestable , impious opinion , and voyd of any reasonable defence . To conclude ; here I tooke an argument , first à Personis , and sayd ; if D. FIELD deale thus , what conceipt shall I intertayn of all other Professours ? Secondly , à Rebus ; and considered ; if D. Field deale thus in THIS MATTER , what shall I conceiue of his deportment in all other things ? Truly I haue necessary reasons to perswade me , that the cause being very bad will discredit all hir Patrones , but the Patrones , being neuer so good , can not by any meanes support their cause .

The end of the first Part.

THE SECOND PART , CONCERNING SOME FALSEHOODS AND CORRVPTIONS OF M. ROGERS , AND D. HVMFREY , in the question of Purgatory , and Prayer for the dead .

CHAP. I. of M. ROGERS .

I Had iust reasons to esteeme highly of this mans work . FIRST ; the Subiect of it ; to witt the Articles of Religion , approoued by the Bishopps , 1162. & Clergy of our kingdome : in which respect , the booke is adorned with this resplendent title ; The faith , doctrine , and religion , professed , and protected in the realme of England , and in the dominions of the same . SECONDLY ; the quality of the Authour ; who is a Chaplayn vnto the Archbishop , and conuersant in our Ecclesiasticall affayres : For so he testifieth of himself , in his * * num. 37. epistle dedicatory vnto his Lord , and Maister , saying ; Yeares haue made mine haires gray ; much reading , and experience in theologicall conflicts , and combats , haue bettered my judgement &c THIRDLY ; the speciall approbation of this booke , viz. Perused , and by lawfull authority of the Church of England , allowed to be publick .

§. 1. Dionysius Carthusianus abused by M. Rogers . Pag. 121.

1. PApists agree not amongst themselues ( sayth M. Rogers ) about the time , which 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 themselues 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 second opinion , concerning 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 ( & consequently 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 consequent vnto it ) is pardoned likewise , but not the temporall . Thus the Prophet giuing Dauid his absolution [ 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 children , 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 temporarias pro peccatis praeteritis , distinguisheth immediately , and saith ; poenas temporarias alij in hac vita 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 punishment 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 conclude . Whereas M. Rogers would inforce an absurdity vpon Eckius , & other men , as though they were distracted into great variety of opinion concerning 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 patience any longer with the recapitulation of his vntruths , forasmuch as by this little , which you haue already seene , you may coniecture of the rest , which I conceale . What 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 , from whom my conuersion did happily beginne .

CHAP. II. Of D. HVMFREY , and his booke intituled , Secunda pars Iesuitisini ; contayning 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 England , 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. Whitaker 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 . Cambridge . Vniuersities to be the Iudges of his exactnesse .

But when I found his vnfaithfullnes in his relations , 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 them , who are accompted Pillars in our Church .

§. 1. S. AVGVSTINE notoriously depraued by D. HVMFREY .

Rat. 3. 1. WHereas 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 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 ; Wherein 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 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 consideration , is , the subtile , and artificiall collusion 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 e de curâ pro mort . cap. 1. sayth he ) We 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 Scriptures , yet there is no small authority of the VNIVERSALL CHVRCH , which shineth in this custome : for in the prayers of the Priest , which he powreth forth to God at his Altar , the COMMENDATION of the dead hath its place .

4. Heere three things occurred vnto my ponderation . FIRST ; that S. Augustine doth iustify prayer for the dead by the Canonicall Scripture ; for so the bookes of the Machabees are recognized by a † † 3. Carthag . ca. 47. Councell , wherein S. Augustine himself was present , and * * ca. 50. subscribed thereunto . Wherefore , in his censure , the Sacrifice for the dead was firmely established by the testimony of sacred writ : and this being so ; how can it be true , that Augustine could not plead this authority in defence therof ? And if he did plead it , why doth D. Humfrey pretend the contrary in this place ?

5. SECONDLY ; S. Augustine maketh mention here of the OLD Scripture ; wherby he intimateth that in the NEW Testament , some reliefe for the dead is either plainly expressed , or sufficiently † † see before pag. ● . &c. deduced from thence . THIRDLY ; S. Augustine adioyneth the Church vnto the Scripture ; & because there is impeachable soueraignty in the VNIVERSALL Church , therfore he saith , that if other proofes were wanting in this matter , yet this alone may satisfie , & giue contentment vnto her obsequious Children : Which plea seemed vnto me so full of equity , that without insolency and madnesse ( both which must ineuitably fall vpon D. Humfrey , and his Church ) I saw no possibility to decline the same .

§. 2. An other of his vnfaithfull practises against S. Augustine .

SAint Augustine maketh mention in the former sentence , of a COMMENDATION of the dead ; from which word the Doctour taketh an aduantage to shew , Pag. 262. See before , pag 38. that in your Colledges you now retayn this pious custome of the ancient Church . But he deludeth you with ambguity of speach . For the commendation , whereof S. Augustine speaketh , is referred vnto the SOVLES of the dead , which , in the sacred Mysteries , were specially recommended vnto our Lord : but the commendation of your Founders in your Colledges , is a memory of their names , which you celebrate with commemoration of their liberality , whereby your studies are maintayned . And this is not to conforme your selues vnto antiquity , nor to execute the testaments of your honourable Founders .

2. This noble figment in the Doctour is presently attended with a more eminent deprauation . For , though Paulinus firmely belieuing ( according to the instruction of the Catholick Church ) that great vtility ensueth vnto the dead by the prayers of the liuing , desireth an explication of that scripture , which sayeth ; 2. Cor. 5.10 . We shall all stand before the Tribunall of Christ , and euery man shall receiue according to that , which he hath done in this life , whether it be good , or euill ; and though S. Augustine yealdeth this resolution , viz. Ibid. according to the quality of this life , men receiue helpe after their decease &c. yet D. Humfrey , supressing both theis poynts , flourisheth in his vnprofitable rhetorick , and handleth the matter artificially to make a credulous Reader belieue , that S. Augustine himself doth conuell the vse of Prayer for the dead by the testimony of this Scripture .

3. The detection of theis vnfaithfull courses , which till this time mine ey saw not , neither did my heart once suspect , did conduct me , occasionally , vnto the truth . Ita ille qui multis laqueus mortis extitit , meum , quo captus eram , relaxare jam ceperat , nec volens , S. Aug. X l. 5. c. 7. de FAVSTO . nec sciens , sayeth S. Augustine of a man happy in name , but vnhappy in deed ; and the like I may justly pronounce in my successe ; thus he , that was the snare of death vnto many , beganne to lose the snare , wherewith I was intangled ; and this he did , though neither by his will , nor knowledge .

FINIS .

The correction of the principall faults passed onely in some copies . P signifieth the page ; L the line ; M the margent .

P. 5. l. 15. reade . Beda p. 8. l. 19. leaue out scio , and reade , Veteres abusi sunt &c. p. 10. l. 32. reade witt . p. 17. 19. 21. 23. 25-27 . in the title , Chap. 2. p. 21. m. 116. in stead of 114. p. 26. l. 4. elswhere . p. 32. l. 7. vnto . p. 34. l. vlt. extended . p. 45. m. §. 5. num. 8. in stead of §. 3. n. 4. p. 51. l. 17 incomparable . p. 52. m. from the infection &c. p. 61. l. 20. sayeth . p. ●5 . m. Rainolds . p. 72. l. 12. conuent . p. 75. l. 27. after censure . add theis words ; as a thing not to be exercised against any professour of the ghospell . p. 76. l. 2. from l. 28. vnmatchable . l. 32. Church . p. 78. l. 9 taught that . p. 82. l. 3. retreat . p. 87. l. 26. are the Churches . p. 90. l. 5. without . l. 12. ghospell . p. 91. 14. Wherefore . p. 112. l. vlt. Church . p. 120. l. 15. with . p. 121. m. ad literam . p. 122. l. 4. place the parenthesis after him . p. 123. l. 16. exempt him from . p. 125. l. 16. dishonourable . p. 130. l. vlt. PRAYER . p. 134. l. 21. construction p. 149. l. 21 Diuines . p. 151. l. 10. testimonies . l. 28. intercourse .

A BRIEF , PLAYN , AND effectuall instruction concerning Purgatory , and Prayer for the dead .

COurteous Reader ; the intended breuity of my discourse did not permitt me so to inforce , Booke 1. Part. 1. Cha. 2. §. 4. num. 16. and to illustrate the testimony of S. AVGVSTINE in this matter , as I had conceiued , nor as the dignity thereof doth justly require ; and especially for their sake , who either in regard of their weaknesse cannot , or in regard of their negligence care not , or in regard of their peruersenesse will not see the cleare , and irrefragable truth . Wherefore , hauing a little remnant of vacant paper , I haue thought good to employ it vnto this profitable end ; assuring my self that euery Reader may informe his vnderstanding , and settle his conscience herein , by the waight , and euidence of theis THREE ensuing propositions .

The FIRST proposition .

1 THere was alwayes , and now is , and euer shall be a CATHOLICK Church , which is free from any The Protestants accompt this doctrine of Purgatory &c. to be damnable . damnable errour . This assertion is very often deliuered by S. Augustine , and the very same ( though not precisely in theis words ) is yealded by Pag. 203. D. Field in the name of his Church .

The SECOND proposition .

2. THe instruction of this Church is the last , and finall judgement , wherein all men may , and must rely , as in the PROPOVNDER of truth . This assertion is strengthened by sondry testimonies of the Fathers , and In his ep. dedic . D. Field approoueth it , saying , that men desirous of satisfaction must diligently search out the true Church , and Therefore it must be knowen ; & therefore it must be visible . rest in hir judgement &c. In which respect he sayeth , that , Pag. 193. if the reprehension of Aërius [ touching PRAYER FOR THE DEAD ] be vnderstood to extend vnto the generall practise , & iudgement of the Church , it is not , nor may not be iustified . Whereas he sayeth , it is not iustified [ by Protestants ] that is not true ; whereas he sayeth , it may not be iustified , that is very certayn . Wherefore I desire you to stand constantly vnto this position , and not to flye your ground .

The THIRD proposition .

3. THe iudgement , and purpose of the ancient CATHOLICK Church is discouerable vnto us by two meaenes ; viz. the perpetuall succession of PRACTISE , and the conforme testimony of the FATHERS . For where we find no substantiall mutation of PRACTISE , All men know , that the practise of praying for the dead is the same now sustantially , as in S. August . time : and , I hope , it was not begunne then but continued . See before ; pag. 25. but see it perpetuated in all descents , and deriued vnto vs by the long hand of time , we may infallibly conclude , that the later ages of the Church conspiring with the former , are free from just reproof . Agayn ; the testimony of the FATHERS conuaigheth vs vnto the knowledge of the Churches judgement ; so that we require fidelity in them , authority in it ; they are the witnesses , she the judge ; they relate hir voyce , she pronounceth the sentence .

Theis propositions as they are very perspicuous , & ponderous , so they will excellently , and forcibly apply themselues in decision of this controuersy , touching PVRGATORY , and PRAYER FOR THE DEAD .

The testimony of S. AVGVSTINE .

The faithfull do know , according to the instruction of the Church , that , when MARTYRS are recited at the Altar of God , this is not done with intention to pray for them ( it being an injury to pray for a Martyr , vnto whose prayers we ought to be recommended ) but we pray for other deceased men , whose commemoration is there made .

Now , for your full satisfaction in this poynt , you must here obserue three things ; viz. the quality of the WITNESSE , the competency of the IVDGE , the resolution of the MATTER .

1. Concerning the FIRST ; it importeth the witnesse onely to expresse , what was the intention of the Church in this practise . And as S. Augustine is a most faithfull witnesse of Antiquity ( in M. Inst. l. 3. c. 3. §. 10. &c. Caluins opinion ) so it goeth hard , if for a MATTER OF HISTORY , the Fathers can not find creditt at your hands ; they should know , as well as you , what was then in FACT . Which sentence being very justly deliuered against the Presbyterians by the Suruay pag. 338. L. of Cant ( in the question of BISHOPPS &c. ) ought to be considered exactly in this issue .

2. Concerning the SECOND ; you see that the Churches instruction touching this matter , was knowen familiarly vnto all the faithfull : so that you must either vnnaturally , and impiously ( as Aërian hereticks ) reiect your Mothers instruction , or els as dutifull , and obsequious children , you must submitt your selues vnto hir doctrine . Which least you should intemperately renounce , I pray you to remember that famous sentence of S. Augustine ; viz. Ep. ●18 . to call any thing in question , which is frequented by the VNIVERSALL CHVRCH , it is the part of most INSOLENT MADNESSE .

3. Concerning the THIRD ; you can not but perceiue the clearnesse thereof expressed in this distinction ; We do not pray for Martyrs : and , We do pray for other men , By which manifest difference , S. Augustine doth sufficiently declare , that the memory of Martyrs was celebrated at the Altar , by way of THANSKGIVING , and gladnesse : but the names of other men were remembred by way of PETITION , and desire . The reason whereof ariseth out of their estate . We pray not for a Martyr ; and , it were an iniury to pray for him : Why ? Because we know that he is in heauen ; and to haue any diffidence of his beatitude , it were injurious vnto his cause , and derogatory from his passion ; therefore we pray not FOR him , as though he wanted our relief , but VNTO him rather , that he may assist vs with his charitable intercession .

But we pray for others ; that is to say , for all them , of whose actuall felicity the Church hath not yet attayned a secure , and infallible perswasion ; otherwise , if she knew that they were in present possession of ioy , it were as great as injury to pray for them also , as for the Martyrs themselues , since the reason , why she prayeth not for Martyrs , is , because she is confidently resolued that they , being in heauen , stand not in any exigence of hir deuotion .

Wherefore , since the CATHOLICK Church prayed for other men , as not being in heauen ( or not certainly knowen to be there ) she did conceiue that they were , or might be ( for ought she knew to the contrary ) in some third place , and consequently in some temporall payn : and so ( necessarily ) she did belieue , that there is a PVRGATORY after this life . To contend about WORDS , and NAMES , it is a vanity ; for it is sufficient to haue a sure apprehension of the THING it self . To litigate about things ACCIDENTALL , it is a folly ; for it is inough to be certayn of the SVBSTANTIALL point : the rest haue their probability in their seuerall degrees , and are permitted vnto free dispute . Finally ; later ages may amplify , not alter the doctrine of the former ; fayth hath an augmentation , to perfitt hir progresse , not innouation to chandge hir purenesse . IESVS proficiebat sapientiâ , Luca. 2.53 . & aetate , &c. Now since he , that is WISEDOME it self did profitt in sapience ; and he , that is ETERNITY , did increase in age , it may well become the Church to shew a conformity vnto hir head , and Lord .

The petition of S. AVGVSTINE .

Confess . l. ● . c. 13. Inspire , o Lord my God , inspire thy servants , & my brethren , that , at thy Altar , they may remember Monica thy handmayd , with Patricius sometimes hir husband .

FINIS .

TRY BEFORE YOV TRVST .

OR AN ADMONITION Vnto the credulous , and seduced Protestants , to examine the fidelity of their Writers , and particularly of two principall Doctours ; viz. D. FIELD , & D. MORTON .

A Detection of their falsehood in some matters of great importance : and a discovery of sondry vanities in the new Gospell according to LVTHER , ZVINGL . and others .

BY T. H. Maister of Arts , and lately Minister .

Added by way of APPENDIX vnto his FIRST MOTIVE .

1609.

TO THE WORTHY GENTLEMAN Maister S. E.

SIR ; though the propriety of this little Treatise be yours ( it being first addressed for your priuate information ) yet the vse thereof may be deriued vnto others vnder your honourable name ; buried here , and intombed in a parcell of it self .

For as my hearty affection did single you forth to be the principall obiect of my thoughts , so my compassion enlardgeth it self toward all my louing contreymen , wholy insnared with you in the same danger , and are held captiue therein by the same credulity , and facility of belief , Popidum , qui sibi credat , habet . S. Bernard . de Henrico haeretico ep. 240. which hath preuayled with your noble heart , to admitt the assertions of your guides , without a triall of their exactnesse .

In which course , though I may commend the goodnesse of your nature , which , being free from intertaynment of base , and dishonest cogitations , doth not suspect any collusion , where it seeth a great venditation of † † Singuli dicurit , ego verum dico , S. Chrys . de haereticis Hom●l . 33. in Act. Veritas , & veritas ; was the saying of the Manichees . See S. August . conf. 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 impudently ; 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 from theis Creetes , so they degenerate not from 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 ancient , 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 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alwayes 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 satisfaction . &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 † † Mirum est . si non riferit Acuspex quā●o Aruspicem 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 nostrūmdicat ; ia●n inueni veritatem : sed sic cam quaeramus , quasi ab vtrisque nesciatur . Ita enim diligenter & conformiter quaeri ●oteri● , si nullâ t●merariâ presumptione inuenta , & cognisa esse credatur . S. Aug. contra epist. Manich. c. 3. Try all thinges , and keepe that which 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. 1● . 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 compassionate vnto seduced soules ; and because your self doth symbolize with his friend ; for he was misguided by them that pretended 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 si veram , vt credo , tui curam geris , velim vt me audias , et bonis praeceptoribus Catholicae Christianitatis te piâ fide , alacri spe , simplici charitate committas ; Deumque ipsum , cuius vnius et bonitate facti sumus , & iustitia poenas luimus , & clementia liberamur , orare non cesses , &c. Hos autem verbosos , & miseros ( quid enim aliud dixerim ? ) penitus desere .

I cease to trouble you any farther with my rude lines . In respect of your wisedome , a little is inough ; in respect of my loue , nothing can be too much . God open your eyes to see his truth , & incline your will to embrace it . Amen .

Yours in all duty T. H.

THE FIRST PART CONCERNING D. FIELD .

CHAPTER 1. D. FIELD doth notoriously abuse the name , and authority of GERSON , GROSTHEAD &c. to defend the late ( pretensed ) REFORMATION .

§. 1. D. Fields positions concerning the Church . Gerson alleadged by him .

1. FOVR remarkeable positions are deliuered by D. Field , which comprehend the substance of his * * Of the Church . discourse . FIRST . (a) (a) Pag. 19. There was alwayes a true visible Church . SECOND . (b) (b) Pag. 76. This true visible Church was not planted onely in Wickliffe , Husse , and others ( either before , or after ) who departed from the visible society of the Romane Church . THIRD . (c) (c) Pag. 72. 73. 74. The Papists were not the true Church , but merely a faction in the same . FOVRTH . The Church wanted a necessary Reformation , which was desired by hir worthy guides , Gerson , Cameracensis &c. long before , and is now effectuated by Luther , Zwinglius , and the like .

2. For this end , and purpose , it pleased D. Field to intertayn his Reader before hand with a singular venditation ; viz. (d) (d) Pag. 59. That the Church needed Reformation when LVTHER beganne , and that it was not necessary nor behoouefull to expect the consent of the whole Christian world , I will make it euident , when I come vnto the due place .

3. The principall passadges concerning this matter , are theis foure , which here ensue . FIRST . (e) (e) Pag. 77. Gerson * * Dialog. apologetic . ●udicium de Concil. Goust . reporteth that there were sondry lewd assertions , preiudiciall to the states of Kings , and Princes , which the Councell of Constance could not be induced to condemne , by reason of a mighty faction that preuayled in it , though many great ones much vrdged it , and though they made no stay to condemne the positions of Wickliffe , and Husse , seeming to derogate from the state of the Clergy , though many of them might carry a good , and Catholick sense , if they might haue found a fauourable construction . Wherevpon he breaketh out into a bitter complaynt of the partialities , and vnequall courses holden in the Church , and protesteth , that he hath no hope of a Reformation by a Councell , things standing as they did .

4. The SECOND passadge is a very admirable deuise . For whereas * * De notis Eccles c. 10. Bellarmine doth object the intestine diuisions , and conflicts of the pretensed Ghospellers , the doctour turneth him off with this answere ; (f) (f) Pag. 169. We say , that th●s diuersity is to be imputed WHOLLY vnto our aduersaries . For , when there was a Reformation to be made of abuses , and disorders in matters of practise , and manifold corruptions in very many points of Christian doctrine ; and in a Councell , by generall consent , it could not be hoped for ( as * * Ibid. GERSON long before , out of his experience , saw , and protested ) by reason of the preuayling faction of Popes flaterers , but this was necessarily to be assayed seuerally , in the particular kingdomes of the world ; it was not possible , but that some diuersity should grow , while one knew not , nor expected to know , what an other did .

5. Then he subnecteth an other defence , and sayth ; Yet it fell out by the happy prouidence of God , that there was no materiall difference amongst them &c. But of this matter , I will intreate more particularly in the second chapter , Meane while , obserue the THIRD passadge , which is more excellent then the former . (g) (g) Pag. 18 6. Many men , that liued in the dayes of our Fathers , and were of the TRVE CHVRCH , did most certainly foresee , & foretell the ruine of the Popes estate , & the alteration , and Reformation of the Church in our time , and gaue most cleare testimony vnto that , which we haue done . Neither is there ANY BETTER PROOF of the goodnesse of our cause , then that that , which we haue done in the reformation of the Church , was before wished for , expected , and foretold by the best men , that liued in former time , in the corrupt state of the Church .

6. If D. Field can justify this glorious assertion , he deserueth to be receiued in triumph , and to be advanced with immortall commendation , as Dauid himself , 1. Sam. 18. when he obtayned a great victory ouer the proud , vncircumcised Philistim . Otherwise , as Sampson ouerthrew the house , Iudic. 16. wherein the Philistims were assembled , by demolition of the pillars , * * Quibus omnis domus imminebat , &c. vers. 26. vpon which it was sustayned : so forasmuch as the Protestants cause hath no better proof &c. it is euident , that whosoeuer can disable this proof , bringeth a necessary ruine vnto their cause . For just experience whereof , I remitt me vnto the sequele in this Chapter .

7. But who are theis best men , in whom D. Field doth plant the strength , and validity of his cause ? Behold his marginall annotation , and that directeth you vnto the persons , viz. GROSTHEAD , GERSON , SAVANAROLA , and many other , mentioned before . That is to say , in the third booke , and 12. chapter ; where I noted his FOVRTH , and last passadge , which is deliuered by him precisely in theis words (h) (h) Pag. 85. . What is now done in this Reformation [ made by Luth. Zwingl . &c. ] which Cameracensis , Picus , Sauanarola , Gerson , and innumerable other WORTHY GVIDES OF GODS CHVRCH long before , thought not necessary to be done , as appeareth by that , which we haue already deliuered touching that matter ?

8. Theis are the seuerall passadges of greatest importance , which I noted in his discourse . In all which there is such falsehood , and collusion , as redoundeth not onely vnto the shame of the Authour himself , but vnto the subuersion of the Protestanticall Church . And forasmuch as Gerson is the most eminent person , whom he hath cited frequently for his purpose , I will acquaynt you first with his cleare resolutions in theis matters , and afterward I will reflect vpon certayn particulars going before , which are of especiall consideration .

§. 2. Positions of Gerson ; by which it doth appeare , that he vtterly detested the Reformation , which hath bene transacted by Luther , Zwinglius , and the like .

1. WHen I addressed my self vnto a serious , and continuall lection of Gersons works , vpon those extraordinary prayses , which D. Field doth attribute vnto him , I found many euidences , ( some PARTICVLAR , some GENERALL ) which countermand the suggestions of D. Field . A small parcell whereof I will now present vnto your view .

2. The particular euidences , are his seuerall opinions in the matters of faith , which are controuersed betwixt the Catholicks , and Protestants at this day . As for example . GERSON belieued the doctrine of (i) (i) See before ; pag. ●5 . Transubstantiation ; which D. Field abhorreth , * * pag. 171. saying , that it doth imply sondry consequences of horrible impieties . GERSON was a patrone of the (k) (k) Part. 4. serm. 2. de defunct , &c Masse ; which Luther hated as impious , and wicked , and was so * * See Serarius de Lutheri Magistro . instructed by the arguments of the Diuell : with both whom D. Field (l) (l) pag. 192. doth absolutely conspire in this issue . GERSON was resolute in the doctrine of (m) (m) See before ; pag. 108. Purgatory , which D. Field hath pronounced to be an * * pag. 79. heresy of the Papists .

3. If I would proceed vnto other particularities ( as namely Inuocation of Saints , Indulgences , Communion vnder one kind , &c ) I might fill many pages , in laying forth the irreconciliable differences betwixt D. Field , and this worthy guide of Gods Church . But I will pretermitt the rest , and come to the supreame difference , vnto which all other points are subordinate , and inferiour , as I conceiue ; that is to say , the soueraigne primacy of the Romane Bishopp , in whom 4. principalities concurre . For he is a Diocesan in one precinct , an Archbishopp in one Prouince ; a Patriarch in one part of the world ; finally the chief Pastour of all ; in which administration he succeedeth vnto S. Peter , as holy (n) (n) de considerat . l. 2. Bernard doth excellently speake . Thou [ Eugenius ] art he , to whom the keyes are deliuered , and to whom the sheepe are commended . There are other Ianitours of heauen , and other Pastours of the flock , but thou much more gloriously then they , by how much thou doest obtayn each name more eminently then the rest . They haue their flocks assigned vnto them ; euery bishopp his peculiar chardge ; but all are credited vnto thee , and all are one flock vnto thee , who art one pastour of all , for thou art the pastour not onely of the sheepe , but of the pastours themselues . Doest thou aske me , how I prooue it ? By the word of our Lord . For , to whom , I say not of 〈◊〉 the Bishoppes , but of the Apostles are all the sheepe so absolutely , and so indifferently committed ? If thou loue me PETER , feede my sheepe . What sheepe ? The people of this , or that city , of this region , or of that kingdome ? No ; but my sheepe , sayth he : and who doth not * * Cunctis Euangelium scientibus liquet quòd voce Dominicâ sancto , & onmium Apostolorum principi Petro totius Ecclesiae cura commissa est : sayth S. Gregor. Registr. epist. l. 4. c. 76. plainely see , that our Lord did not here designe some , but assigne all vnto his care ? There is no exception , where there is no distinction , &c. So he .

4. Behold now also two very effectuall testimonies of Gerson to the same purpose FIRST . (o) (o) Part. 1. de Auferib● . Papae considerat . 8. The formes of ciuill gouernment are subiect vnto mutability , and alteration ; but it is otherwise in the Church . For hir gouernment is MONARCHICALL , and is so appoynted by the institution of our Lord . If any man will violate this sacred ordinance , and persist obstinately in his contempt , he is to be iudged an heretick , as Martinus of Padua , and some others consorting with his fancy . Likewise , prescribing many directions to compose the differences betwixt the Greek , and Latin Church , he premiseth this consideration as a fundamentall poynt ; viz. (p) (p) Part. 4. de Vnit. Graecorum . Considerat . 3. There must be one head in earth , vnto which all men must be vnited . For though God himself , who in the second Person assumed our nature , be the principall , and essentiall head , yet he hath constituted a vicarian head , to be his deputy amongst vs , for the administration of his Church , for the preseruation of vnity , for the communication of the faith vnto all the members thereof , &c. Which head we call the POPE , and OVR HOLY FATHER . &c. If any man either in malice , or folly disturbe this vnion , he is a schismatick . As we must employ our diligence to procure vnity , so we must endeauour to bring all men vnto the obedience of one head .

5. Here Gerson declareth himself truly to be a worthy Guide of Gods Church , and a singular enimy of the Protestanticall Reformation , which hath conuelled , and dissipated this ground , and principle of vnity , by impugning the supremacy of the Pope . Wherefore , as the (p) (p) In his Suruay ; pag. 140 , Lord Archb. of Cant. had good reason , in his experience , to say : those Churches , that haue followed the humour of BIZA , in the abolishing of their Bishoppes , and Archbishopps , may they not iustly wish , that he had neuer bene borne ? So there is greater reason , vpon more lamentable experience to say ; those Churches , that haue followed the intemperate humour of LVTHER in abolishing the soueraigne Bishopp , may they not iustly wish that he had neuer bene borne ? For the sects , factions , and diuisions which haue ensued vpon this breach , are in number many , in quality odious , and there is no certayn end vnto which they finally incline . Which euills are well expressed by the Authour of them all . (q) (q) Luth. in Galat. c. 5. 15. The concord of the Church being once violated , there is neither measure , nor end of dissensions . When Aphrick was subuerted by the Manichees , then succeeded the Donatists , who , contending also amongst themselues , were parted into three sects . Likewise in our time , first the SACRAMENTARIES fell away from vs , then the ANABAPTISTS , and neither of theis agree together . Thus one sect breedeth more , and each condemneth the other .

6. But if we would reflect vpon the true cause hereof , thou , ô Luther , thou art the cause of theis perturbations : for thou hast taken away the meanes of vnity , by displacing the head of the Church , in whom it should be eminently preserued , as Gerson ( that worthy guide ) doth grauely , and wisely teach . Wherefore let any man of conscience , and discretion examine the truth , and substance of D. Fields assertion , saying ; (r) (r) Pag. 179. it is the pride of Antichrist [ the Pope ] that hath made all the breaches in the Christian world , and would haue layd all waste , if God had not preserued a remnant . Of whom ? Lutherans , Sacramentaries , and the like .

7. I come vnto a SECOND proposition deliuered by the sayd worthy guide of Gods Church . (s) (s) Gers . Part. 4. Contra bullam mendicant . If you demand , whether a man may be saued , though he reiect the true * * Martin . 5. Pope ? I answere . he may ; if ignorance excuse him , and if he haue a good will , or a mind prepared to yeald obedience , when the truth shall be explaned vnto him : for then he departeth not from Christ ( the essentiall head ) and from his ordinance , viz. THERE MVST BE ONE POPE IN THE VNIVERSALL CHVRCH . To which effect ( as I conceiue ) certayn penitent Nouatians did confesse , and (t) (t) Lib. 3. ep. 11. S. Cypriaen doth record it , that there is one God , one Christ , one holy Ghost , and that there ought to be ONE Bishopp in the Catholick Church : not one without others , but one aboue others ; as S. (u) (u) Epist. 84. Leo the Pope writeth vnto a Grecian bishopp ; We haue called thee in partem solicitudinis , non in plenitudinem potestatis , into a part of our care , not into the fulnesse of our power : and this sentence (w) (w) De Considerat . l. 3. S. Bernard bringeth vnto the consideration of Eugenius the Pope , sometimes his (x) (x) Ibid. l. 1. praefat. sonne by institution , but now his father in administration of the Church . To conclude ; the inequality of all other Bishopps , is by humane law , the Popes superiority is by diuine right . Other bishopps are equall vnto him in respect of their ORDER ; he is superiour vnto all , in respect of his IVRISDICTION . I proceed .

8. Compare this seuere iudgement of D. Fields WORTHY GVIDE with the violent opinion of M. Powells GREAT REFORMER , and behold as great difference therein , as betwixt the light of the Sunne , and Aegyptian darknesse . And that you may conceiue it fully , see , I pray you , the censorious temerity of Luther , as it is represented by M. Powell ( in the end of his inhumane (y) (y) De Antichr . pag. 68. compellation vnto the Iesuites ) in this manner .

S. LVTHERVS . Non potest is salutem consequi , qui non ex toto corde Antichristum [ * * T●CE●Tò SCIO Papam esse magnum dium Antichristum , quàm D●um ips●m esse●m coelis &c. M. Powells protestation in the first leafe in his booke . Papam ] & Papatum oderit .

I Will not aske M. Powell by what authority he hath canonized Martin Luther , for I know , that he hath a warrant from ( z ) Luther himself , saying , Iam , by the grace of God one of the TRVE SAINTS . Wherefore as the Athenians made a decree , Quoniam Alexander vult esse Deus , es●o ; so since Luther will be a Saint , let him be so , by my consent .

9. But now , for the correspondency betwixt Gerson , and Luther ( the second effectuating that , which the first desired , if you will belieue D. Field ) in their Reformations , consider , I beseech you , the resemblance , and similitude of theis things . He that rejecteth the Pope , shall not be saued , saith the one ; He that doth not hate him , and the Popedome with his whole heart , shall not be saued , saith the other . Thus they damne themselues mutually in a capitall poynt , and exclude each other from the possibility of saluation . And , if M. Powells judgement be of any value , I may vndoubtedly pronounce , that Gerson is damned vnto the nethermost hell . For the truest formality , and essence of a PAPIST is his vnion , and conjunction with the Pope ; Whence it followeth , by (a) (a) de Antich . pag. 453. M. Powells rule [ No man dying a Papist , that is to say , truly , and formally a member of the Papacy , or Popish Church , did euer obtayn the kingdome of heauen , or escape hell ] that Gerson liuing , and dying a true , formall Papist , could not be made partaker of Luthers beatitude in the number of the SAINTS . What ? And yet hath Luther accomplished that Reformation , which Gerson did expect ?

— risum teneatis amici ?

10. I will knitt vp this matter with the counsayle of (b) (b) part. 1. de Eupt . ●hri●● , & Ecclesiae . Gerson , which he prescribeth vnto the spouse of Christ , saying ; The Church must intreate the Pope ( the vicegerent of Christ in * * the holy Ghost is Vicarius Christi by spirituall influence , &c. externall administration ) with all honour , and call him FATHER ; for he is hir Lord , and Head . We may not expose him vnto detractions &c. And hence it is , that he maketh his protestation ; Nolo de Sanctissimo Domino nostre , & Christo Domini , velut os in coelum ponendo , loqui ; I will not speake of our most holy Lord , and the Lords anoynted , as it were by setting my face against heauen . But did the Cham of Saxony thus demeane himself toward his spirituall Father ? No ; but setting his face against heauen , he vttered the words of blasphemy , and intolerable reproach against all dignity ( withstanding his violence ) Papall , Imperiall , and Regall . And thus he discouered himself to be guided by the Spirit of AERIVS , concerning whom it is (c) (c) Epiphan. haeres . 75. reported , that ipsi sermo furiosus magis , quàm erat humana conditionis . Doth not (d) (d) pag. 64. D. Field also approximate vnto them both ? We haue not receiued ( saith he ) the marke of this Antichrist [ the Pope ] and child of perdition in our foreheads , nor sworne to take the foame of his impure mouth , and froth of his words of blasphemy . Truly you neuer learned this tempestuous language from your worthy guide , but from your great Reformer .

11. I haue insisted long in the particular euidences ; Wherefore I will deale more briefly in the GENERALL , out of which I haue selected theis two ensuing .

12. The FIRST concerneth the infallibility of the Romane Church , A QVA CERTITVDO FIDEI PETENDA EST ( sayth (e) (e) Part. 1. Serm. coram Alexandro Papa 5. Gerson ) from whence we must receiue the certainty of our faith . From thence we Englishmen receiued our faith , by the vigilancy of S. GREGORY , the glorious Pope of blessed memory for euer . From thence the Britannes receiued their faith ( in their second conuersion ) by the fatherly prouision of Eleutherius , a renowned Martyr . From thence the Indians , and sondry people , who sate in darkenesse , and shaddow of death , haue lately receiued the abundant light of the ghospell . Meane while , the Protestants disseminate * * See Tertull . praescript . cap. 42. Old hereticks followed the same course as Protestants now do . heresy at home , and reuile them , who plant the Catholick religion abroad .

12. Now for this particular assertion , deliuered here by the worthy guide of Gods Church , I will remitt me vnto the consideration of the discreete , and ingenious Reader , to take a resolution from his owne heart , whether Gerson , or any man ( who maintayneth the same principle with him ) can tolerate the Protestanticall Reformation , which is reared vp against the faith of the Romane Church , and founded in the ruines thereof .

14. The SEGOND generall euidence is yet more potent , and effectuall then the rest ; for it shall now sensibly appeare vnto you , that Gerson damned your articles , and detested the truest Progenitours of your ghospell . Obserue therefore a memorable protestation of this worthy guide . (f) (f) Part. 3. dialog. Apoget . de Concil. Constant . The Councell of Constance was celebrated especially for the extirpation of * * Protestants Religion . heresies , and errours ; which was attempted first , by imprisoning the offendours , and by committing some of them [ Husse , and Ierome of Prage ] vnto the fire . The Bohemians exhibited 45. errours of WICKLIFFE vnto the Councell ; the English men brought in more then 200. For the condemnation whereof , I was as zealous , as any other , and preached publiquely [ in Constance ] to this effect .

15. Here you may perceiue that Gerson had an eminent part in condemning the articles of Iohn Wickliffe ( 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) (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 Worthy Guide was 7. times an heretick ; yea a Patrone of the Antichristian cause ; a sworne enimy of Husse , and Wickliffe , 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 Wickliffe , 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 Wickliffe in their desires ? S. Bernard extolleth the Religion , which Wickliffe destroyed ; S. Bernards complaynt extendeth meerely vnto the euill manners of men ; Wickliffe impugned the good faith of the Church . Wickliffe 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 opinion vnto him . What should I say more ? Doth not euery man sufficiently vnderstand , that the opposition betwixt S. Bernard , and Wickliffe is very great , and founded in many differences , which admitt no reconciliation ? To conclude ; I say briefly ; Wickliffe was so farr from conspiring with S. Bernard , that he hath pronounced an heauy judgement against him , † † Concil. Constant . 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 sufficient reason to condemne S. Bernard with such seuerity , how much rather may Wickliffe 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 may obserue 4. remarqueable poynts ; in all which , the Doctours craft redoundeth vnto his owne losse .

1. First ; he sayth , that Gerson reporteth sundry lewd assertions preiudiciall to the states of Kings , and Princes , which the Councell of Constance could not be induced to condemne , &c. And hereupon he protesteth , that he hath no hope of a Reformation by a Councell .

2. Secondly ; he sayth , that THEY made no stay to condemne the positions of Wickliffe , and Husse .

3. Thirdly ; he sayth , that they condemned the positions of Wickliffe , and Husse , seeming to derogate from the state of the Clergy .

4. Fourthly , he sayth , that they condemned the sayd positions , though many of them might carry , a good , and Catholick sense , if they might haue found a fauourable construction . 3. In all theis propositions , there is nothing els but subtility , and circumuention , as you shall perceiue by theis particulars ensuing , which I obserued long since , and will now communicate vnto you , for your instruction , because I know , that your good nature is much abused by theis pretenses , vnto the eminent perdition of your soule .

4. Concerning the FIRST , you must vnderstand , that amongst many scandalous , and erroneus assertions ( as well in faith , as in manners ) his was presented vnto the Councell of Constance , viz. Euery tyrant , may , and ought to be lawfully , Sess. 15. and meriteriously slayn by any of his vassalls , or subiects , by deceipt , & flattery , or adulation ; Notwithstanding any oath , or confederation made with him ; and without expectation of sentence , or mandate from any iudge whatsoeuer . This assertion was condemned by the Councell , as hereticall ; and * * In the place cited by D. Field . Gerson himself setteth downe the Councells definition touching this matter , wishing more ouer , that it had bene prosecuted more particularly , for the better satisfaction of himself , and others , who did instantly desire the same . Then he goeth farther , complayning of the peruerse humours , which raigned in some men to the disturbation of the tranquillity of the Church .

5. But what aduantadge can D. Field gayn from Gersons improbation of the aforesayd lewd assertions , preiudiciall to the states of Kings , and Princes ? &c. Why doth he presse the authority of Gerson , whose medicine he knoweth to be very sharpe against the disease of all such Princes , as by the infection of hereticks , are seduced from the integrity of the Catholick faith ? I take no pleasure in the mention thereof : for I am , and shall be carefull in all things , to decline the exasperation of the State . But now in this case , when by sinister , and intolerable deprauations , D. Field will thus endeauour to extort a patronadge for his cause , by wresting Catholick authours out of the Catholicks hands , and by clayming interest in GERSON , and others , who hated our Reformation , euen with a perfect hatred ; this iniury can not be repelled , nor this collusion displayed , without a simple , and syncere narration of their iudgements . Wherefore as S. Paule maketh a good plea for his imprudency ( as he censured himself ) saying ; vet me coegistis , 2. Cor. 12. you haue compelled me vnto it : so I doubt not but mine offence ( if it be any ) shall be excused , and mitigated , since it proceedeth from that defence , which doth ineuitably force me vnto the same .

6. Behold now the assertion , and monition of this WORTHY GVIDE . Part. 4. Decom Considerat . contra adulatores Principum . Euery Christian King , and Prince must take heed before all things , least that by euill information , or by any other meanes , he fall into errours , repugnant vnto our holy faith , and wholesome doctrine ; that he may iustify himself in all his doings , and that he may appeare wise , howsoeuer he be a great sinner by humane frailety . For there is no sinne ( that he can committ ) which maketh any King , or Prince so displeasing vnto God , and so infamous vnto the world , euen vnto persecution by fire , and sword , &c. And to this end , the lawes Ecclesiasticall , and ciuill do conduce .

7. I leaue it vnto the conscience of all Readers to intertayn such a conceipt of theis things , as their owne discretion shall suggest ; and so I proceed vnto a farther , and more waighty consideration .

8. If the Reformation , which Gerson wished , did consist onely , or principally , or at all , in the redresse of sondry lewd assertions , preiudiciall to the state of Kings , and Princes &c. then it is most certayn , that the Protestants haue not effectuated his desire . For their positions are execrable , and their practises are odious in this kind , as their owne seditious writings , and as the perturbations of many common wealths do testify by a bitter , and wofull experience : and for a copious illustration of this point , I remitt you vnto the learned * * Of P. R. against Tho. Morton pag. 38. 39. &c. pag. 122 , 123. &c. Treatise tending to Mitigation , where this matter is excellently discussed .

8. Notwithstanding , least I should be too injurious vnto myself by passing ouer this matter wholly in silence , I will acquaynt you with some obseruations , which , as I conceiue , are of very speciall importance . For , I beseech you , who are the most eminent progenitours of your ghospel ? Are not Wickliffe , and after him , Husse , and after him Luther , and then Zuinglius , and finally Caluin ? Are not they the chief instruments ( as you esteeme them ) of God , raised by him for the purgation of the Church ?

9. The opinions of Wickliffe herein are most desperate : See Concil. Constant . Sess. 8. Artic. Wickliffe , 15. 17. namely : No man is a Bishopp , or Prelate , or temporall Lord , while he is in mortall sinne . Agayn . The people may , at their owne arbitrement , correct their Lords , when they offend . Theis are lewd assertions indeed , and theis were condemned by the Church . Hence issued rebellions , and insurrections , hence treason , and complotments of seditious people against their soueraigne Prince , See Stow ; in Henry 5. as the tumultuations of Sir Iohn Oldcastle , and others may witnesse vnto vs .

11. As for Iohn Husse , I need not say much of him : Wickleffi discipulum possis agnoscere : such pernitious doctrines as he sucked out of Wickliffe , he propounded vnto the people ; and hence came the miserable euisceration of the Bohemian state . I come therefore vnto Luther , whose bloudy , & barbarous heart was the center , whence treasons , warres , and plentifull effusion of bloud , in later yeares , hath proceeded to the vnrecompensable dammage of the Christian world . Will you know the reason , why the Protestants rebelled against CHARLES the fift , a Prince of sweet , and amiable disposition ? Iohn Sleydan shall yeald it vnto you in theis words . Quia Caesar religioni [ viz. Commentar. l. 18. Lutheranae ] eiusque libertati moliebatur exitium , causam prabebat , cur ipsum oppugnarent bona conscientia ; they had just reason to oppugne Caesar with good conscience , because he laboured to extinguish the ghospell , and to hinder the liberty thereof . In Galat. c. 5. v. 12. Will you know the resolution of Luther himself ? Benedictus dies , in quo ista videre licet , &c. Blessed is the day , wherein we may see warres , seditions , tumults , which haue followed vpon my doctrine . To conclude ; admire , with me , the fury , Tom. 1. pag. 364. b. and insolency of his implacable spiritt . Whereas , thou sayest ( ô Spalatine ) that my * * The Elector of Saxony . Prince will not suffer me to write against the Archbishopp of Mentz , least this might disturbe the common peace , &c. quin te potiùs , & Principem ipsum perdam , & omnem creaturam ; which is such a raging speach , as if the Authour had bene a Beare spoyled of hir whelpes .

11. But , was Zuinglius possessed with the same distemperature also ? His counsell was dangerous , but this words are smooth , Lib. 4. epist. fol. 186. where he perswadeth the Ghospellers of Vlmes , and Memming to renounce their obedience vnto the Romane Empire , and to roote the name thereof out of Germany , to the vttermost of their ability , and power .

12. As for Iohn Caluin , his expulsion of the Bishopp from his iust authority , temporall , and spirituall ouer the City of Geneua , may be an example for euer , how peaceable the fift Gospell is , which beginneth by craft , and goeth on by fury , to attayn vnto its end , and purpose . The treasonable complotments in that place , See P. R. Ibid. the dangerous propositions , hatched , and allowed in that Sion ( as some men call it ) are recognized for all ages .

13. Thus much , I haue thought it expedient , to intimate vnto you ( though very briefly ) that you may not be any longer blinded by the golden , and fayre pretenses of them , who neuer cease to exclaime against the Papists , as men wholly imbued with lewd assertions , preiudiciall vnto their King , and contrey . Finally therefore , vpon due consideration of the premises , I doubt not , but you will easily discerne , how impertinent , and how empty the suggestion of D. Field is in the first particular ; and by this you may learne to be suspicious of the rest , which now come orderly vnto their seuerall examination .

14. Concerning the SECOND particular , I say briefly , that though Maister D. Field would deriue the hatred vpon others , by concealing Gersons forwardnesse , and alacrity in the condemnation of Wickliffe , Husse &c , and would lay it vpon those men in the Councell , against whom Gerson taketh his exceptions for other things , yet ( as you haue already seene ) this Worthy guide himself did prouoke , and instigate the Councell against their heresies , and he did enkindle his audience against the same , according to the place , which he sustayned there , and the gift wherewith he was indued . Now , is it not a maruaylous contradiction ( in your iudgement ) that Gerson should wish your Reformation , & be a worthy guide of Gods Church , and yet , that Husse also should suffer in the cause of Christ against Antichrist ? Alas , good Sir ; what certainty of truth can you expect from them , who thus inuolue you , and themselues in such paradoxes , as are impossible , and ridiculous euen in the light of nature , and vnto morall reason ?

15 Concerning the THIRD particular , I shall informe you of a double collusion , which the learned Doctour hath notoriously affected therein . First , he extenua●eth the turbulent , and impious positions of , Wickliffe , and Husse , saying , that they SEEMED to derogate from the Clergy &c. But if their positions ( of this nature ) were now in force , D. Field , and all his Clergy might wring their hands for woe , and lament the time , which brought forth such monstrous opinions . As for example ; It is against the holy Scripture , that Ecclesiasticall men should haue possessions . Agayn . See Concil. Constant . Se●● 8. in Artic. Wickl . Temporall Lords may , at their pleasure , take away temporall goods from the Church &c. Farther . Tithes are pure almes , and the parishioners , for the sinnes of their prelates , may take them away as their will . To conclude . It is against the rule of Christ , to enrich the Clergy . The Emperour , and secular Lords were seduced by the Diuell , Act. & Mon. in the history of Wickl . to endow the Church with temporall goods &c. What censure hath Iohn Fox passed vpon theis exorbitant humours ? Perhapps , saith he , some blemishes may be noted in his assertions . And , if he haue blemishes &c. See the pitifull cariadge of this man ; for though the matters be most odious , and apparant , yet he commeth in with his mitigation , and hesitation to take away the infamy of Wickliffe , which cleaueth fast vnto him , and vnto his disciples , as the leprosy vnto Gehezai , and vnto his posterity for euer . I will end therefore with Melancthon , In Apolog. tit . de human tradit . and say with him ; planè furebat Wickliffus &c. Wickliffe was stark mad , when he denied , that Priests might retayn any thing in proper vnto themselues .

16. The second vanity of the Doctour ( in the aforesayd particular ) is a singular demonstration of his vnfaithfull mind . For as he diminisheth the folly of Wickliffe in one poynt , so he concealeth his impiety in the rest , and would make a simple Reader beleeue , that the positions of Wickliffe against the Clergy , were the onely , or principall matters , which drew some men in the Councell to proceede against him with greater malice , then reason .

17. But you may perceiue by the * * Concil. Const. &c. Fox Act. & Mon. Powell de Antichr . pag. 20. and others . Pag. 77. Catalogue of Wickliffes opinions , that the poynts , wherein he dissented from Gerson , as they are many so they are capitall ; yea such , as do necessarily exclude one of them from the participation of heauen . Why do I name Gerson onely ? I must enlardge my stile , and say , that Wickliffe dissented therein from the whole Christian world . For whereas D. Field informeth vs out of Gerson , that certayn matters , concerning the Popes power , were defined in the Councell of Constance by the vniuersall consent of the whole Christian world , I may most iustly assume the like in this case , concerning all the opinions of Wickliffe , either embraced , or renounced by your Church . I might here take good occasion to discusse many things , but the opportunity is not so conuenient ; wherefore I will knitt vp this poynt with a double consideration . The first appertayneth vnto the ingenious , and learned Academicks , whose dignity , honour , and liuelyhood must suffer a necessary dissipation , if way were giuen vnto the fury of Wickliffe , and of his truest disciples . Concil. Constant . sess. 8. in artic. Wickl . 29. Vniuersities , studies , colledges , degrees , and maistershipps in the same , are brought in by vayn Gentility , and they profitt the Church , as much as the Diuell himself .

18. This is the verdict of your dearest Father ; and were they not your brethren also , who affirmed , that the Papists buylt Seminaries to aduance the kingdome of the Diuell ? See D. Bancrofts Suruay . pag. 232. Let other men conceiue , as they see cause ; for mine owne part I am resolued with confidence , that they , and Wickliffe , did seeke the ruine of the Church by the inspiration of the Diuell ; and that the followers of their impiety , shall be partakers of his payn ; God grant you grace to hate the one , and so you shall escape the other .

19. The second consideration is more important then the first . For though the riuers of our late ghospell are issued from Wickliffs fountayn , yet Melancthon himself ( no small Saint in Iohn Fox his Calendar ) shall testify , that there is no correspondency betwixt him , and your Euangelicall Churches , euen in some principall articles of your faith . Melancth. in ep. ad F●eder . Micon . I haue looked ( sayth he ) into Wickliffe , who behaueth himself very tumultuously in this controuersy [ of the Lords supper ] and more then this , I haue found many errours in him , by which a man may take iudgement of his spiritt . It is certayn , that he did neither hold , nor vnderstand the iustice of faith : he doth make a foolish confusion of the ghospell , and temporall affayres . He brawleth sophistically , and seditiously concerning the ciuill Magistrate &c. Theis things being duly , and conscionably waighed , I see not what aduantadge the Protestants can take from such a base , and vnworthy progenitou● of their Religion . But whereas D. Field doth artificially pretend smaller things , and conceale the greater , you may see with what skill , and subtility he laboureth to sustayn an euill cause , which can admitt no competent defence .

20. Concerning the FOVRTH particular , I will not say much ; though in this also the Doctour hath vsed a very cunning deprauation . For , as before he layed the condemnation of Husse , and Wickliff vpon other persons ( but not vpon Gerson ) and alleadgeth no other reason thereof , but onely his positions against the Clergy , so now he addeth farther ( as a parcell of Gersons continuate discourse in the same * * in dialog. apologetic . place ) that many of those positions might carry a good , and Catholick sense , if they might haue found a fauourable construction .

21. Good Reader haue a little patience in thy admiration of this faithlesse dealing ; for I assure thee , that Gerson , in all that discourse , hath not one syllable directly , or indirectly sounding , vnto this purpose ; neither doth the learned Doctour insinuate vnto vs , whence he tooke , or where we may find that extenuation of Wickliffs crime . Howbeit , perusing the workes of Gerson almost from the α to the ω thereof ( D. Fields maruaylous suggestions inuiting me first vnto that happy labour ) I * * Part. 1. Serm. pro Vi●gio Regis Romsecund● parte principali directione 3. found this assertion deliuered by him ; viz. A generall Councell may condemne many propositions , with their authours , though they may haue some glosses , or expositions , or true logicall senses . This rule was practised by this Councell in many articles of Wickliffe , and Husse , some whereof might receiue some defence either by the force of logick , or grammer &c. But the Councell did carefully attend that speach of Hilary saying ; intelligentia dictorum ex causis est assumenda dicendi &c. and that of Augustine , saying ; Theologis ad certam regulam loqui fas est &c.

22. I remitt you vnto the authour , for the rest , onely I will now intreate you to consider theis three points . First ; the Doctours craft in conuaighing those things into one sentence , which are dispersed in sundry places ; and thus he intangleth his Reader with perplexed , and obscure deuices . Secondly ; he pretendeth , that the positions of Wickliffe ( which might beare a Catholick sense by a fauourable construction ) were such , as seemed to derogate from the state of the Clergy . But as Gerson giueth no signification thereof by any one instance , so it is euident , that those positions , can not possibly receiue a fauourable construction to yeald any Catholick sense ; as you may iudge by your owne wisedome , and discretion ; and for a iust experiment hereof , I report me vnto the * * num. 15. precedents . Thirdly , and lastly ; you see , that though D. Field would exaggerate the seuerity of the Councell herein , forasmuch as , it did not condescend vnto a fauourable interpretation &c. ye● Gerson himself ( whom he would seeme to follow in this matter ) doth approoue the Councells prudency and he prescribeth it as a direction also in the like cases . And thus ( gentle Readers ) I haue compendiously noted forth vnto you many fraudes , and corruptions of this Doctour in his FIRST passadge ; the farther prosecution whereof I leaue vnto your wise , and religious hearts , nor doubting , but that you will remember my aduise , for your soules health ; TRY BEFORE YOV TRVST .

23. I come now vnto his SECOND passadge , wherein I might abound , and furnish you with plentifull matter ; but I must not forgett , that I write an Appendix onely at this time , and therefore I shall be inforced to contract my self , and to draw my discourse into a narrow compasse .

24. You must remember that in this passadge , the Doctour hath found a meanes , how the disgrace of that hostility , which raigneth betwixt the Lutheran , and Caluinian factions , may be deriued vpon the Papists : yea this diuersity ( sayth he ) is to be imputed wholly vnto them , because a Reformation was to be effected in the Church , and the faction of the Popes flatterers being an impediment thereunto , so that it could not be done in a generall Councell ( as * * Parte 3. in dialog. apologetic . Gerson foresaw out of his experience ) it was necessarily to be assayed in the particular kingdomes of the world . Whence some diuersity could not but ensue , while one knew not , nor expected to know what an other did .

25. That Gerson did earnestly desire a Reformation , his owne testimony will euince . I see ( sayth * * ibid in fine . he ) that the Reformation of the Church will neuer be made by a Councell , without the presidency of a well affected Guyde , wise , and constant . Let the members therefore prouide for themselues throughout all kingdomes , and prouinces , when they shall be able , and know how to compasse this work . Here D. Field triumpheth , See before . § 1. num. 4. &c. applying this counsayle of Gerson vnto the tumultuations of Luther , and Zwinglius and such disastrous Reformers . But with what conscience , with what honesty , with what respect of God , or man , could D. Field thus depraue the intention of Gerson , and thus obscure the light of the truth , and thus abuse the credulity of his Reader ? For doth not Gerson , in the words immediately subsequent , most abundantly demonstrate , that there is no proportion , nor conformity betwixt his desire , and their fact ? Compare therefore their proceedings with his prescrition , and the difference will soone appeare . They must atchieue this Reformation ( sayth he ) not by multiplying new constitutions ( which is rather an hinderance , then an aduantadge ) but by a liuely , and couradgious execution of the lawes al ready made in great plenty ; the superuacaneous being either cutt of or quite omitted .

26. I must intreate you now to consider the resemblance betwixt Gerson , and Luther in this issue , The first referreth vs vnto the prouision of the lawes ; but what lawes did the second follow in his disordered innouations ? The first requireth an execution of the Ecclesiasticall decrees ; but what decrees were then enacted by the Church , to regulate such exorbitancies , as were incurred by the second ? What Councells , what constitutions , what sanctions did he , or could he propose vnto himself ? Wherefore since Gersons lawes are such , as ●end vnto the castigation , and suppression of Wickliffians , Hussites , and all other sectaries proseminated from such fathers , it followeth clearely that Luther hath performed the contrary vnto his designement , and , consequently , that D. Field hath deliuered a vast vntruth , not onely vnto his owne iust disreputation , but vnto the certayn euident , ineuitable ruine , and subuersion of his Church .

27. Here also the wise , and ingenious Reader may obserue the great disparicy betwixt the Catholicks , and Protestants in their courses . The first prooceed in legitimate manner against the second , by virtue of Canonicall , and Ecclesiasticall processe . The second proceed against the first by lawes temporall , and by Parliamentary decrees . The first proceed against the second directly , and without circuitions , as guilty of schisme , and heresy ; and to this effect they bring forth the ancient , and the moderne constitutions of sacred Councells , Oecumenicall , Nationall , Prouinciall &c. The second proceed against the first really , and meerely for their Religion it self , but vnder the name of treason , and disobedience , and such like pretenses . Which preposterous order of vniust iustice doth irrefutably conuince the Protestants of heresy , and impiety against the Catholick faith . For , doth not euery man ( indued with any measure of vnderstanding ) conceiue , that the Church of God ( the pillar of truth ) as it hath , and must preserue the faith of our Lord Iesus Christ , pure , and immaculate from the contagion of heresy ( or els there was no Catholick Church ; and then there is no Christ , no God , no hell , no heauen , no immortality , no retribution ) so it is , and was furnished , and strengthened with proper lawes for the due correction of hereticks , and for the extirpation of their errours ? I say , that to suppose the contrary , it is a senselesse imagination ; and to affirme the contrary , it were an Atheisticall position . Reflect now , I pray you , vpon your owne Congregation , she that hath inuested hir self with the glorious title of the CATHOLICK Church , Where are hir ancient Ecclesiasticall lawes , hir Canons , hir constitutions wherewith she is armed , and assisted to proceed against the Papists , whose heresies you exclayme against with violence , supporting your mighty accusations with slender proofes ? But I returne vnto the farther prosecution of D. Fields vntruths ; for theis things are manifest vnto all men , and need not any copious explication .

28. Whereas it pleaseth the learned Doctour to say , that it was not possible , but some diuersi●y should grow [ betwixt Luther , Zwinglius &c ] while one knew not , what an other did , this excuse also is too short to couer the turpitude of their dissensions . For you see , that the lawes , which were of force in Gersons time , had bene an infallible rule to preserue conformity in their procedings , if their intention had bene sutable vnto his prescription in this behalf . But theis immoderate Reformers , intertayning no such rule for their direction ( Word , and Spirit was the burthen of their song ) were necessarily distracted in their actions , while they followed the variable illuminations of their vncertayn fancies .

29. Let me proceed yet a little farther , to consider the inordinate , and distempered passion of theis men . They rejected lawes ( as you see ) because they attempted a lawlesse action ; and this is sufficiently prooued vnto you by the graue authority of Gerson , a WORTHY GVIDE of Gods Church . Now also you may behold their pride , temerity , and singular precipitation ; for this shall be prooued vnto you by D. Field himself , who hath accused them by his owne defence , saying ; one knew not , nor expected to know , what an other did . Why did they not know ? were they disterminated by sea and had they not meanes of accesse each vnto the other ? Was there a great * * Luk. 16.26 . chaos betwixt them , so that they could not haue passadge , and transmeation from Zu●ick vnto Wittemberg , and from Wittemberg vnto Zurick ? No man , be he of meane capacity , will suffer himself to be abused with this pretense .

30. But , did they not expect to know , what an other did ? It is an argument of their folly , and insolency , who in a matter of such consequence , ( as from the first plantation of Christianity , can admitt no example to parallele it by innumerable degrees ) would not consult , nor retayn familiar intercourse in so important affayres .

31. I must now addresse my self vnto the playn narration of this matter , wherein the learned Doctour hath trifled with you all this while , and concealed the truth from your knowledge by his false , paradoxicall , and impertinent sugestions . For you must vnderstand , that all Sacramentaries ( in which number you are ) fell away from Luther , and departed from the communion of his Church . Do you require my proof ? The demonstrations are many , and irrefragable ; but I will content my self with the protestations of them , whose authority is free from all exceptions . Let Bull●nger know ( sayth * * Recognit . propheticae , & Apostolica doctrinae &c. pag. 10. Brentius ; a venerable old man in M. Iewells verdict ) that from the beginning , since the Zwinglians departed from vs ( that is to say , from the true doctrine ) I was not a clandestine , but an open aduersary of their impious opinion concerning the supper of the Lord &c.

32. What need I drink of the riuers , when the fountayn it self is so neere at hand ? Behold therefore the constant asseueration of M. LVTHER , the third Eliah , the Germayn Prophet , a true Euangelist , a singular Apostle , the great Reformer , the man of God , the flying Angell , &c. ( for this , and much more is spoken of him by your ghospellers ) who * * Tom. 3. in Genes. cap. 41. sayth , that , now the refined doctrine of the ghospell hath gayned many , who where oppressed by the tyrany of Antichrist ; but yet withall the Anabaptists the † † See before ; pag. 6. SACRAMENTARIES , and other fanaticall men are gone out from vs &c. They were not of vs , though for a time they were with vs , they sought their owne glory , and estimation .

33. Agayn . There is no wickednesse ( sayth * * Tom. 2.345 . he ) not cruelty , which Zwinglius layeth not vnto my chardge , so that the Papists , mine enimies , do not teare me , as those my friends , who without vs , and before vs , were nothing , and durst not stirr one iote ; but now being puffed vp with our victory , they turne their force against vs . Theis perturbations in the ghospell ( which he beganne , and preached alone , without any copartner ; as * * See Iustus Caluinus , in apolog. pag. 78 himself doth often witnesse ) did work great affliction , and vexation within his bones , yea they did excruciate , and torment his soule ( as † † See locos com . Luth. part. 5. pag. 36. he complayneth ) euen vnto the extreame danger of his faith . Howbeit , resumpsi animum , & dixi &c. I tooke couradge agayn , and sayd ; theis things are done without my fault ; therefore let the authours vexe themselues , and not I. Verily I will attempt , by all meanes possible , to cure theis euills ; but if I can not do it , yet I will not be consumed with grief . If one Munzer , one Carolostadius , one ZWINGLIVS be not sufficient for the Diuell , excitet plures , Zwinglius was raised by the Diuell to afflict the Church . let him raise vp more .

34. This is the perpetuall stile of Luther against the Sacramentaries , whom he damneth vnto the lake of fire , and brimstome ; as obstinate , and malitious hereticks , fallen away from his Church by apostaticall defection . And here you may see how the nature of heresy is alwayes variable , and vncertayn , as Tertullian obserued long ago ; Praescript . c. 4● . saying ; Hereticks differ amongst themselues , while the scholler doth modulate , at his pleasure , that which he receiued , as the Maister did compose , at his pleasure , that which he deliuered . The progresse of the thing doth acknowledge the condition of it , and the manner of its beginning . The Valentinians , and Mart●onites may chandge their faith at their owne arbitrement , as well as Valentine , and Marcion themselues . Denique penitùs inspectae haereses omnes in multis cum authoribus suis dissentientes deprehenduntur &c.

35. Thus I haue truly discouered vnto you the deportment of your pretensed Reformers : the crime , and cause of whose implacable dissentions , D. Field would vnconscionably deriue vpon the Papists , by abusing the authority of Gerson ; whereas it is most euident , that theis men sought not the end , at which Gerson aymed , nor followed the meanes , which he prescribed ; but as Luther did boysterously impugne the Catholick Church , so Zwinglius , and all the troupe of Sacramentaries fell away seditiously , and factiously from his society , and communion . And so much concerning the SECOND passadge .

36. In the THIRD passadge , there are some memorable poynts ; as namely , the Doctour doth confesse freely , and plainely , that Gerson , Grosthead &c. 3. Reg. 2 . 2● . were of the TRVE CHVRCH . But here I may say of D. Field , as Salomon pronounced of Adoniah , his brother ; contra animam suam locutus est Adonias verbum hoc ; against his life , and the life of his Church hath D. Field spoken this word . For , was not Gerson , and likewise Grosthead , a member really , and essentially of the Romane , or POPISH Church ? The precedents may testify for the first , and the * * §. 4. sequele shall witnesse for the second : wherefore I must inferr necessarily , that the Popish Church was the TRVE CHVRCH in their time ; and that it is so at this day , because it still continueth the same , Finally ; as Wickliffe , Husse &c. were not of the true Church , because they were not of the same Church with GERSON ; so the Protestants are not members of the true Church , because they are excluded from the society of the Church of Rome , which is the * * See S. Cyprian l. 4. ep. 8. roote , and mother of the Catholick Church . For , in that See , semper Apostolicae cathedrae viguit principatus , as † † epist. 162. S. Augustine himself doth witnesse .

37. A second poynt i● this . Gerson , Grosthead &c. gaue testimony vnto the work , which WE haue done . What we ? LVTHER , and ZWINGLIVS ? You know that the SACRAMENTARIES are exiled out of the fellowshippe of Luthers Church . contra artic. Louan . thesi 27. Censemus serio &c. We think seriously ( sayth Luther ) that all Zwinglians , and Sacramentaries are hereticks , and aliens from the Church of God . Which seuere , and true sentence of the great Apostle himself , a Synod of Lutherans hath established by a solemne decree ; Epitome Colloq. Maulbrunae . Anno 1564. pag. 82. viz. Zwinglianis nullum locum in Ecelesiâ concedimus &c. we grant the Zwinglians no place in the Church . To what purpose then serueth this particle of extension , WE haue done & c ? But I will admitt , that you , and the Lutherans are of one Church : howbeit I must absolutely , and confidently deny , that you , or they , or both haue the testimony of GERSON for the approbation of your worke ; and this is so copiously declared already , that I need not alleadge new proofes , no● reinforce the old .

38. Thirdly , it pleaseth M. Doctour to aduance Gerson , Grosthead &c. with the resplendent title of BEST men that liued in the corrupt state of the Church . Truly they were so good , that Luther ( your great Reformer ) was dirt and dongue ( to speake of him in * * See before ; pag. 146 his owne phrases ) in comparison of their excellent demeanure ; and they shined as gold , in respect of his ignoble conuersation . And yet was he ( sweete Saint ) peculiarly inspired aboue them all ?

39. I am weary ( and , I feare , troublesome vnto you also ) in the prosecution of theis lamentable deuices : but I am now come vnto the last , and FOVRTH passadge , wherewith I will briefly conclude this whole matter , and then proceed vnto some farther issue .

40. In this passadge there are 2 poynts , which do specially require your very deliberate ponderation . FIRST ; you shall there find , that Cameracensis , Picus , Sauanarola & GERSON ( he is the principall man ) and innumerable others ( for so the learned Doctour amplifieth his vanities ) were the WORTHY GVIDES OF * * therefore the Protestants Church is not Gods Church . GODS CHVRCH . But what Church , I pray you , did they guide , administer , and direct ? That Church , whereof the Protestants are members ? No ; for they detested your opinions . That , whereof the Papists are members ? Yea ; for they were firmely vnited vnto the Church of Rome , and vnto the Pastour of that See ; and therefore hereticks , and proud Romanists , and Antichristian Vassals , sworne to take the foames of the child of perdition , and Vassals of the man of sinne , &c. all which hobgoblin-termes the Doctour hath congested vpon such men , as now retayn the very same faith , which Gerson constantly professed , and are knitt vnto that Church , which he humbly obayed . And yet is a Gerson also a WORTHY GVIDE OF GODS CHVRCH ? You may remember , that D. Field , ( and hi● Church ) doth willingly admitt a triall of your cause by the testimony of the Fathers . See before ; booke 1. Part. 1 chap 2. § 1. num. 4. &c. Do you admire that venditation , and wonder at that assertion , when Gerson himself shall be made a worthy guide of the Church & c ? I leaue it vnto your ingenuity , and wisedome ( since it doth import your eternity ) to consider , what truth , what solidity , what assurance you , or I , or any other may expect at theis mens hands , for the information of our vnderstandings , the satisfaction of our doubts , the direction of our soules in the way of secure , and certayn peace .

41. The SECOND particular is this . It appeareth by that , which we haue already deliuered touching that matter , how nothing is done in our Reformation , which theis men [ Gerson , Grosthead &c. ] long before thought not necessary to be done . But where is that deliuered , and how doth that appeare ? I know that the Doctour hath pitifully mangled some sentences , and notably depraued the intention of GERSON , throughout 2 whole * * 10. & ●● . chapters going immediately before ; as you shall perceiue by this example , which hath more shew of probability on his side , and is of more importance , then all the rest . His words are thei . † † pag. 83. Touching the second cause of the Churches ruine ( which is , the ambition , pride , and covetousnesse of the Bishopps , and Court of Rome ) * * Part. 1. in 4 considerat . post Tract . de Vnitate Ecclesiastical . Gerson boldly affirmeth , that whereas the Bishopps of Rome , challendging the greatest place in the Church , shou'd haue sought the good of Gods people , they contrarily sought onely to aduance themselues ; in imitation of Lucifer they will be adored , and worshipped as Gods . Neither do they think themselues subiect to any , but are as the sonnes of Beliall , that haue cast off the yoke ; not enduring , whatsoeuer they do , that any should aske them , why they do so . They neither feare God , not reuerence men .

42. What credulous , and ignorant Reader , may not be intangled by such sugred speaches , so full of deadly poyson ? For first to deale with some of his words , and then to come vnto his matter ; why doth the Doctour produce Gerson boldly affirming , that the Bishopps of Rome CHALLENGED the greatest place in the Church ? Doth not Gerson say boldly , that the Bishopp of Rome is a Monarch in the Church by diuine right ? * * Pag. 5.6 . See before ; and deale vnpartially in this matter . Agayn ; whereas it may seeme an odious imputation , and specially out of Gersons mouth , that the Bishopps of Rome would be adored , and worshipped [ which word M. Doctour supplieth out of his owne store , for exaggeration sake ] as Gods , you may consider , that without all question , Gerson doth not reprooue the exhibition of condigne honour vnto the vicegerent of our Lord , and Sauiour Iesus Christ . For * * Part. 1. de Potestate Ecclesiasticâ considerat . 11. Gerson doth freely agnize , that , in respect of the admirable power , which is committed [ by Christ ] vnto the Pope ( as Pastour of the vniuersall Church ) though he be most wicked [ in person ] yet [ in respect of his place ] he may be called most holy [ which assertion is extreamely repugnant vnto the temerarious malice of Iohn Husse , saying , that † † See Concil. Constant. Sess. 12. in Artic. Huss . 23. the Pope may not be called most holy in respect of his office , for then the Diuell himself may be called holy also ] and that he may be adored cultu duliae euen vnto the kisses of his feete ; and so in other honours . Which humble deiection will hardly agree , as I conceiue , with the proud Spirit of Luther , Zuinglius , or their compeeres .

43. I pretermitt my iust exception against some words ( whence the Doctour sucketh no small aduantadge ) and come vnto the purport of the matter it self , wherein you may behold his generall obliquity , and deceipt . Far● was it from Gersons heart to impayr the dignity of our Lords anoynted ( as * * See before ; pag. 8. himself speaketh ) and to scandalize the Apostolicall See ; much lesse did he intend to yeald the least defence vnto any man of Wickliffs race . But you may be pleased to vnderstand , that the Catholick Church had suffered much diuexation in his time by the pernicious schisme of Antipopes ( the † † See Gerson a little before , in his treatise Quot schif mata , &c. two , and twentieth schisme of that kind ) by whom a great distraction ensued among Christians , as he doth bitterly complayn . To extirpate this euill a Councell was indicted at Pisa , and thither the prelates of the Church flowed in great abundance . Wherefore this worthy guide of Gods Church ( and seuere enimy of all Wickliffian hereticks ) layed downe certayn waighty considerations for the direction of so important a businesse ; See the place cited by D. Field . num. 41. in the number whereof is this particular ensuing . The vnity of the Church ( now to be procured in the Councell of Pisa ) vnto one certayn VICAR of Christ , ought to rest more solidly vpon the sentences , and deliberations of the Councell and of the wise men , that will repayr thither ( yea though they offer no euident reasons ) then vpon the allegations , and assertions , or excusations , or iustifications either of them , who now contend about the Papacy , or of any their abettours . This consideration is easily deduced from hence ; viz. that the meane of virtue is to be accepted , as a wise man shall iudge thereof , and as a spirituall man , who discerneth all things , shall say , but not as a carnall man , who fauoureth not the thinge , that are of God , shall fayne vnto himself . For , who will doubt ( when more causes concurre in their behalf , who shall assemble together in the Councell ) but that such as employ their diligence to make vnion in the Church , should be credited , rather then * * The Antipopes . they , wo striue to possesse that presidency , which they already obtayn ? ●orthe too much , and carnall loue of a man vnto himself , and vnto his necessaries , is it not wont to deceiue , and to carry into impious errours , euen vnto the imitation of Lucifer , that they would be adored as Gods , and repute not themselues subiect vnto any man ( as sonnes of Beliall without an yoake ) and that no man may say vnto them , Why doest thou so ? They feare not God , nor reuerence man , whereas they ought to be more humble , and more prompt to serue in the office of their prelacy , by how much they see themselues more obliged to render their accompt .

44. Thus I haue presented the matter completely vnto your view , with the true substance , and due circumstance thereof . I know that your excellent apprehension will not suffer you to be transported by vayn pretenses against the cleare light of vnresistable truth . Wherefore your prudency shall ease me of farther payn in the explication of this thing .

45. Finally ; to giue a plenary satisfaction vnto you , and others concerning GERSONS opinions ( generally ) & your REFORMATION ( the ruine of the Church being masked in that glorious name ) you must vnderstand , that whereas he reprooueth the ambition of some Popes , you haue renounced the institution of Christ . He accuseth the exorbitancy of some disordered persons ; you disclayme the verity of the Catholick faith . He disprayseth the vnlawfull abuse of things ; you contemne their necessary vse . He wished a remedy of some euills ; your remedy is worse then the euills themselues . He desired to euacuate the bad humours ; you haue le●t forth the life-bloud of the Church . In stead of conuersion , we see subuersion , in stead of reformation we behold deformation ; Church against Church ; faith against faith ; intestine conflicts with endlesse strife . And whence is this ? Because vnity is necessarily dissolued , where all the members are not conioyned vnto one head ; a mischief , which had neuer bene knowen , if Luther had applied Gersons * * See before ; num. 25. remedy in the curing of hir sicknesse . To conclude therefore ; there is a resemblance betwixt Ioabs cruelty against the sonne of his Maister , and Luthers insolency against the Father of the Church . When Ioab pursued Absalom in his rebellion , 2. Sam. 18 , 5. he had a chardge from Dauid saying , Seruate mihi puerum Absalom &c. Saue my sonne Absalom , and the people heard the King , when he gaue this commandement vnto his Princes ; so Gerson did most strictly prescribe vnto all men , that they should not reueale heir Fathers nakednesse , nor disleize him of his rightfull inheritance , ( howsoeuer his euill manners might deserue a iust reproof ) nor putt their hand to violate the sacred ordinance of Christ : and all the world may take notice of this injunction . But as Ioabs sanguina●ious heart neither respected the compassion of a father , nor the commandement of a maister , to Luther , in his insatiable fury , regarded not his Sauiours institution , his Churches safety , the judgement of Fathers , the decree of Councells , but trampled all thei● vnder his feete , and insulted against our Lords anoynted with diabolicall contempt . Pardon me ( good Sir ) if I seeme earnest against him , who was so singularly opposite vnto the worthy guides of Gods Church . I remember that Sueton diuiding the gests of Caligula into two parts , giueth this censure of him ; that in the former , he had spoken tanquam de homine , as of a man ; but in the rest , be is to speake tanquam de monstro , as of a monster , and of no man . Likewise , whensoeuer I make mention of your other Reformers ( as you call them ) I will speake of them all , as of men , participating humane nature with me ; but I cannot conceiue a thought of Luther , which doth not represent a very monster vnto my vnderstanding : so vnlike I find him in all his courses , vnto the worthy guides of Gods Church , and consequently your Reformation most dissonant from the purity of their faith , and contrary vnto their designements ; notwithstanding all the shaddowes , colours , and gloriations of D. Field .

§. 4. The name , and authority of GROSTHEAD abused by D. Field to iustify the Lutheran ( pretensed ) Reformation .

1. IS not the gleaning of grapes of Ephraim better then the vintage of Abiezer ? Iudi● . 8.2 . Though D. Field hath placed Gerson in the front of his battell against the Papists , and se●te●h him forth in complete armour , as you haue seeme , yet a principall , yea the greatest part of his victory may seeme to depend vpon Grosthead , whose name is gratious vnto vs for contrey sake , and venerable also in respect of that dignity , which he enioyed in the Church . Wherefore a little , a very little signification of his mind , warping toward this late , pretensed Reformation , may iustly preuayle with vs much more , then the profuse , and copious discourses of other men not so much indeared vnto vs , as this worthy guide of Gods Church : concerning whom you haue receiued this instruction from D. Field * * pag. 84. When the Pope resolued to accurse , anathematize , and excommunicate GROSTHEAD , the renowned B. of Lincolne , because he contemned his Papall Bulles , and Letters ( who was therefore , in his time , named Romanorum malleus , & contemptor ) the Cardinalls opposed themselues saying , that he was a right good man , and holier then any of them ; that the things wherewith he chardged the Pope , were most true , &c.

2. To deale with euery particular in this artificiall passadge , it requireth much payne , and the summe thereof would exceed that quantity , vnto which I am now confined . But I will direct my self first vnto the mayn issue and then I may draw you vnto a consideration of the inferiour poynts .

3. You know that the scope , and purpose of D. Field is to iustify your Reformation by the testimonies , and verdicts of Gerson , of Grosthead , of Sauanarola , and the like . Now if this worthy guide of Gods Church were a true , formall , essentiall Papist , I appeale vnto your conscience , whether it be probable , or possible , that he could wish , or tolerate the Reformation ( of Luth. Zuingl . &c. ) which D. Field pretendeth to be conformable vnto his desire ? To satisfy you in this matter vnto the full , I pray you , ( good Sir ) take notice , that a * * D. Godwyn in his catalogue of BB. Bishopp of your owne , hath freed this worthy guide from all suspition of propending vnto your reformed Church . For thus he writeth . † † pag. 240. The Pope hauing read the letters of Bishopp Grosthead grew into great choller , and breathing out many threates , intended some terrible reuendge of this so intolerable reproach ( as he tooke it ) vntill such time as one Giles , a Cardinall of Spayn , stepping vnto him , vsed theis words : Holy Father ; it shall not do well , in my opinion , to take any hard , or extreame course against this man ; it is but too true that he hath written ; he is , for Religion , NOTA. a CATHOLICK as well , as we , &c.

4. Here you may demand of your highly esteemed Doctour first ; Whether the Cardinalls of Rome were not reall members of the Antichristian Synagogue , and whether , to be a Catholick AS WELL AS THEY , it be not ( identically ) as much as to say , a proud Romanist , a factious Papist &c. termes much affected by himself . You may demand of him secondly ; Whether they , or any man participating with them substantially in the same Religion , could euer cast a fauourable , and propitious eye toward the Lutheran , or Zwinglian Reformation of the Church ? You may demand of him thirdly ; Whether it were ingenuous , and honest dealing in him to geue such a singular applause vnto the excellency of Grostheads virtues , that so ( dissembling his correspondency in faith with the Romane Church ) he might colour , and beautify his euill cause with fictions , exaggerations , and other pretenses of the same nature ?

5. Consider a few of them , and by theis you may conceiue the quality of the rest . Your Doctour , for his owne aduantadge , doth liberally permitt the title of a renewned Bishopp vnto this worthy guide . Truly Sir , I doubt not , but if Grosthead were now suruiuing , and knew by what manner of men , he is thus praised , he would say , what euill haue I done , that they should speake well of me ? But this is a triuiall art in Protestants to eleuate men , and to depresse them agayn , as their humours do propell them ; and therefore their language is alwayes varied according to their occasions . Hence it is , de Antichr . pag. 23. that M. Powell hath a trick to place William Wickam in the catalogue of his Euangelicall fathers , and to stile him a most godly Bishopp ; howbeit Iohn Fox , knowing him to be a most infense aduersary vnto the ghospell of Wickliffe , phraseth him the wicked Bishopp of Winchester &c. But forasmuch as my originall discourse is concerning a Bishopp of Lincolne , I will exemplify rather in Rich. Flemming ( sometimes à Prelate of that See ) ibid. pag. 42 to whom M. Powell doth afford very speciall commendation , for his euangelicall truth , for his affection vnto the word of God &c. To conclude ; he also did rerceiue , that there must be a Reformation of the Church . Notwithstanding * * in his catalogue of BB. D. Godwyn may informe you , that B. Flemming was the man , who ( according to the decree of the Councell of Constance ) did exhumate the bones of Wickliff , and committ them vnto the fire . Which proceeding drew this angry sentence from M. Powells pen ; ibid. pag. 22 Vah inauditam tyrannidem !

6. I poynt at theis things by the way , that you may see how your Protestants are omnium horarum homines ; praysing , dispraysing ; aduancing , deprauing whom they please , and as they please , to extort any shaddow of defence for their vnhappy cause ; so that euery writer amongst them may garnish his title page with this Horatian motto , Quò me cunque rapit tempestas , deferor . I proceed . Your Doctour telleth you , that Grosthead contemning Papall bulls , and letters , was therefore named Romanorum malleus , & contemptor . But he should informe you , that Grosthead was so named , because he would not permitt Italians ( who in many respects were incompetent for the places designed vnto them in England , by the Pope ) to possesse Ecclesiasticall dignities within his episcopall precinct ; and howbeit sondry letters were directed vnto him from the Pope , yet he thought it lawfull for him to gainsay an vnlawfull demand , and therefore he would not condescend vnto that , which he esteemed vtterly vniust . Whereas your Doctour sayeth farther , that the Cardinalls opposed themselues &c. he should say , that they interposed themselues ; by counsayle also to intreate , not by authority to controll .

7. I will not exercise your patience any longer in detection of your Doctours crafty , and subtile fetches to intangle his Reader both in his matter , and in his wordes ; a snare is layed in euery line , and the foolish among the people are taken therein ; wise men , and circumspect , and indued with meane knowledge , and solicitous of the truth , will soone discouer the obliquity of his paths .

8. Thus much ( most dearely respected Maister S. ) out of my heartiest loue vnto your noble , and heroicall self , I haue thought good to sett downe briefly , and plainely , and ( perhapps ) effectually , concerning some worthy guides , whose names are exceedingly abused to prooue that , which they disapprooued , and to support that cause , which they abhorred as exitiall , and deadly heresy , from the very bottome of their hearts . There remayn yet other worthy guides , viz. Camoracensis , Sauanarola , &c. traduced also , and inforced to giue testimony vnto that , which they did alwayes disclayme . As for Cameracensis ( or Petrus de Aliaco ) he was the instructour of Gerson , and you may discerne the Maister by the Scholler . See Gers . part. 3. in dialog. Apologetic . In the Examen of Fox his Calendar . chap. 9. num. 9. 10. &c. As for Sauanarola , he is quite dischardged from the communion of Iohn Fox his Saints , as you may see in the right excellent Treatise of the three Conuersions of England ( a booke , which I do specially recommend vnto you for matter , for method , and for stile ; assuring you , vpon my owne experience , that you shall reade it with great profit , and incredible delight ) where the vanity , and falsehood of that deceyuer is dismasked , and layed forth in such manner , as it doth iustly require .

9. Now it remayneth , that , according to the acutenesse , and viuacity of your ingenious spirit , you should penetrate deepely into a consideration of your present estate . Out of the Church there is no saluation ( as all men perished out of the Ark , which was a type thereof ) and that you are not within the Church , as I do certainly know , so your self can not but necessarily suspect . For you see that the guides of your soule are deceiptfull , and that the grounds of your Religion are absurd . If you repayr vnto such worthy guides as Gerson , Grosthead &c. they condemne you ; if vnto Wickliffe , Husse , &c. as they dissent from you in many things , so there was a time , when they did not exist , and they were Papists also before they apostatized from the Church . Where was your Religion then , and in whom was it perpetuated for many ages ? Will you recurr vnto an inuisible Church ? S. Augustines disputation : against the Donatists do clearely conuince you , for he prooueth that the Church neither was , nor can be inuisible , and concealed ; pag 19. &c. yea your learned Doctour doth liberally confesse the same . Will you content yourself with a linsey wolsey , mixed , heterogeneous Church , which hath not a pure , See before ; booke 1. Part. 2. chap. 1 §. 1. & 2. immaculate faith , but is composed of sondry factions , imbued with different , and incompatible opinions ? This were to make the Virgin-Church of Christ an harlot , & to turne the Catholick religion into hereticall confusion . And yet vnto theis impious paradoxes your Professours are ineuitably driuen for the mayntenance , and supportation of their cause .

CHAP. 2. The singular vanity of D. Field , pretending that there is no materiall difference betwixt the Luthérās , Zwinglians &c.

§. 1. Their difference about the question of Vbiquity . D. Fields pseudo-theologicall determination thereof . Their difference about the Sacrament .

1. AS one waue in the sea followeth immediately vpon the neck of an other , so the vntruths of D. Field come rowling together , and where one hath ended , there an other beginneth ; — finis alterius mali Gradus est futuri .

2. You haue seene * * pag. 2. before , that he imputeth the diuersity of his Cadmaean brethren wholly vnto the Papists ; and then , without any intermission , he yealdeth a farther plea in their defence , saying ; Yet it fell out by the happy prouidence of God , and the force of that mayne truth they all sought to aduance , that there was no materiall , or essentiall difference amongst them , but such as , vpon equall scanning , will be found rather to consist in the diuers manner of expressing one thing and to be but verball vpon mistaking , through the hasty , and inconsiderate humours of some men , then any thing els . Yea , I dare confidently pronounce , that after due , and full examination of each others meaning there shall be no difference found touching the matter of the SACRAMENT , the VBIQVITARY presence , or the like , betweene the Churches reformed by Luthers ministery in Germany , and other places , and those , whom some mens malice called SACRAMENTARIES &c. And this shall be iustified against the proudest Papist of them all .

3. I find no iustification made by your humble Doctour concerning the Sacrament ; but in the question of Vbiquity he hath giuen iust aduantadge vnto the Papists , if they were proud before , See Fabricius in loc. com . Luth. part. 4. p. 55. pag. 1●1 . to remember what M. Luther hath left written vnto posterity ; viz. Scio me in hac causâ non fuisse tam animoso & SVPERBO spiritu , quàm sum modò &c.

4. Wherefore , I pray you see the salue of a misappled distinction , by which he seeketh to heale the wound of your incurable dissension : saying ; the humane nature of Christ hath two kinds of being ; the one NATVRALL , the other PERSONALL ; the first limited , and finite , the second infinite , and incomprehensible . For , seeing the nature of a man is a created nature , and essence , it can not be but finite ; and seeing it hath no personall subsistence of it owne , but that of the Sonne of God communicated vnto it , which is infinite , and without limitation , it can not be denied to haue an infinite subsistence , and to subsist in an incomprehensible , and illimited sort , and consequently euery where . Thus then the body of Christ secundum esse naturale is contayned in one place , but secundum esse personale may rightly be sayd to be euery where . So he ; and then he glorieth of the facility to reconcile all the assertions of your Diuines touching this part of Christian faith , to stopp the mouths of your pratling aduersaries &c. Truly the Geneuians themselues ( who excell in the art of * * See D. Bancrofts Suruay ; pag. 195. reconciliation ) may yeald the buckler vnto him .

5. But yet he hath fayled exceedingly in two poynts , FIRST , in saying that there is no place , where the body of Christ is not vnited personally vnto that God , who is euery where ; and that it doth subsist euery where &c. For though the diuine Person , wherein the humane nature subsisteth , be euery where , yet the humane nature subsisteth therein finitely , and in one determinate place ; the vnion it self being a created thing . You may take a familiar example to illustrate this poynt for your more exact comprehension thereof . tota in tato , & tota in qualibes parte . So the whole diuinity of Christ assumed the humanity . The soule of man is euery where in the body , and is not diuided in quantity , but hath different operations according to the disposition of the organicall parts , wherein , and whereby she exerciseth hir functions . Now , though it be indiuisibly in all the parts of man , ( the head , and feete being vnited vnto the same soule ) yet the head is not vnited vnto the soule in the feete , nor the feere vnto the soule in the head ; howbeit she is the same equally , & impartibly in both . Likewise , the similitude holdeth in this case . For the diuine Person is essentially present in all places alike , as much without heauen , as within ; but yet to say , that the body of Christ hath vnion with his person in all places , because it is vnited vnto that , which filleth all places , it is an heresy , which the Doctours falsehood hath cast him into , as you may sensibly perceiue .

6. The SECOND errour is notorious , viz. the humane nature of Christ may rightly be SAYD to be euery where , in asmuch as it is vnited personally vnto that , which is euery where . For it is a knowen , & infallible maxime in your schooles ; that by virtue of the personall vnion in Christ , the proprieties of the diuine nature are attributed vnto the Person in concrete viz , GOD , and MAN : not vnto the humane * * quando ●a , quae sunt propria diuina natura , non possunt participari ab humanam &c. See S. Thomas p. 3. q. 16. art. 5. ad tertium . nature in abstracte , viz. vnto the manhood . For as we may say truly , that GOD suffered , but not the Luther sayth , that diuinitas passa est . GODHEAD ; and MAN raised vp Lazarus , but not the MANHOOD ; so , in regard of the personall vnion , we may truly say , that the Man Christ is euery where , but not the manhood . And therefore in this poynt also your learned Doctour hath abused you with a pseudotheologicall conclusion .

7. This shall suffice briefly concerning the matter of Vbiquity ; and no doubt , when he hath scanned the doctrine of the SACRAMENT , but his reconciliation therein will be proportionable vnto his deuice in this . And that you may be furnished to expect his skill therein , I will prepare some obseruations for your better direction in this important matter .

8. To this end , you must conceiue how your Euangelicks differ from the Catholicks , and from themselues also in this issue . The CATHOLICKS teach with one consent , that after the words of consecration [ This is my body ; 1. Transubst . This is my bloud ] there is the true , reall body , and bloud of Christ contayned vnder the similitude of bread , and wyne . For , benedictious etiam natura mutatur , by the benediction the nature it self is chandged . As the word of Christ can make something of nothing , De mysterijs init . cap. 9. 2. Consubst . so it is able to turne one thing into an other ; as S. Ambrose doth perspicuously , and irrefragably deliuer vnto vs touching this sacred transelementation .

9. The LVTHERANS teach , that in the Sacrament there is the true , reall body , and bloud of Christ together with , or vnder the bread , Sir Th. More . and wine . A good child was Luther , that would not eate his flesh without bread , for feare of breeding wormes in his belly .

10. The SACRAMENTARIES ( so stiled by Luther ; and you may not forget it ; because the Doctour sayth , that some mens malice called them so ) haue many idle , and base interpretations of this mystery . The Sacramentary sect hath now six heades , as I take it ( sayth M. Luther ) borne in one yeare ; See Fabric . in loc. com . Luth. part. 5. pag. 48. it is a wonderfull spiritt that so dissenteth from himself . But the fayrest , and best exposition , which any Sacramentary hath made , is this ; viz. the body of Christ is truly , and really exhibited vnto vs in the Sacrament , to be participated onely by a true , and a liuely faith . This is the proper doctrine of Iohn Caluin , whereby he would seeme to speake more magnifically , then Zwinglius , and the rest . Howbeit they and he concurre absolutely in two poynts ; wherein they all differ from the Catholicks , and from M. Luther himself . FIRST ; that Christ is not otherwise in the Eucharist , then by a sacramentall vnion of the thing signified in , and with the signe . SECONDLY ; that he can not be participated there otherwise , then by the act of faith ; and consequently the faithfull onely do eate his body , and drink his bloud in the holy communion . This also is the doctrine generally of your English Church . See M. Rogers in his Cathol. doctr. pag. 178.

11. Now whether your learned Doctour can possibly excogitate , or scanne out any reconciliation betwixt the Lutherans , and Sacramentaries in this matter , you may informe your self by him , and vse him as the liuing commentary of his dead letter . Meane while three reasons do very strongly perswade , yea assure me , that their difference herein is not capable of any reconciliation . My FIRST reason is deriued from M. LVTHER , writing thus vnto his friend ;

See Fabricius , in loc. com . Luth. part. 5. pag. 49.

Fabric . ibid

The opinion of Zwinglius , and Oecolampadius spreadeth it self farr , and hath diuers sects within it self . But thou , if thou regardest my counsayle , shalt fly it as the pestilence : for it is blasphemous against the word of Christ , and against our faith .

12. To the same effect he enditeth a letter vnto an other friend , and sayeth . Vnlesse I knew the wrath of God , and saw the experience of it , I could neuer haue bene perswaded that so many , and so great men could be seduced by such base , silly . and childish reasons into this testilent , and sacrilegious * * of Zwing . &c. heresy . For , what argument , I beseech you , is this ? Christ is at the right hand of his Father , therefore he is not in the Sacrament . The flesh profiteth nothing ; therefore the body of Christ is not there . And theis are their principall † † the same they bring against the Catholicks also . arguments . But it is a madnesse to be mooued by theis toyes from the simple , and playn words of Christ ; THIS IS MY BODY . Which cleare sentence the Sacramentaries depraue by their interpretation , viz. this is a signe of my body . An exposition no lesse absurd ( * * Tom. 7. contra fanaticos Sacramentariorum Spiritus . sayeth Luther ) then if a man should make this glosse vpon the Scripture ; In the beginning God made heauen , and earth ; that is to say , the cuckow did eate vp the titling bones and all : or , The Word was made flesh ; that is to say , a crooked staff was made a kyte .

13. But I will leaue Sir Martin in his facetious vayne , and come vnto a farther poynt , which toucheth your religion to the quick . For , in his commentaries vpon the epistle to the Galathians ( a work , which I know to be singularly magnified by your Ghospellers ; and it is translated into our mother-tongue for the publick vtility of your Church ) he maketh sondry digressions against the Sacramentaries ( but I suspect your translation to be vnfaithfull in this behalf ) and namely in his exposition of this sentence , * * Chap. 5. vers. 9. a little leauen corrupteth the whole lump , he sayeth ; We must highly esteeme of this cautele in our age . The SACRAMENTARIES , who deny the corporall presence of Christ in the Lords supper , obiect vnto vs , that we are intractable , and contentious &c. Theis are the collusions of the Diuell , whereby he laboureth to subuert , not that article alone , but all Christian doctrine . A true saying of M. Luther . To deny God in one article , is do deny him in all , for he is not diuided into many , but he is all in eueryone , and one in all . Charity in this case is not to be exercised , neither is errour to be approoued . For here [ viz. in the Sacramentaries heresy ] the word , faith , Christ , eternall life are all lost . Wherefore , we continually returne vnto them this prouerb of the Apostle , a little leauen corrupteth the whole lump .

14. This is such a waighty , and seuere reprehension of your Sacramentarisme , as would mooue any heart amongst you ( tenderly affected in matters of so great consequence , and sublimity ) to be fearfull , and suspicious of his soules estate . But I will proceed vnto an other consideration of greater importance , and farr more effectuall then the rest . For what can be more horrible , and dreadfull vnto you , then that the Diuell himself should vrdge Luther ( your great Reformer ) and presse him with the arguments of Zwinglius , & his confederates , See the places cited by Iustus Caluinus in his annotat . vpon Tertull . praescript . cap. 43. to draw him vnto your Sacramentary opinion ? And though the Diuell disputed earnestly with Luther to this effect ( as he confesseth ) yet he solued the Diuells obiections , and vanquished him ( and therefore all your English professours in him ) by the power , and maiesty of the word .

15. By this euidence you may well coniecture , what admonitour he was , that instructed your Patriarch Zwinglius in his fanaticall interpretation of theis wordes , hoc * * est pro significant ; see before ; booke 1. part. 1. chap. 1. §. 3. num. 8. est corpus meum ; and by it also you may know , that the spirit of truth doth not teach you ; though † † pag. 183. D. Field hath confidently affirmed it , where he speaketh of the inward testification , and of the great , happy , and heauenly alteration , which you find in your hearts , vpon the receyuing of your doctrine . Which internall perswasion , the Brownists , the Anabaptists , and other sectaries do boast of , as well as any Sacramentary euer did , or can . But what verdict M Luther hath passed concerning the Spirit , and truth of Sacramentaries , you can not but tremble to vnderstand . * * Brent . in Recognit . pag. 277. Vos habetis alium Spiritum quàm nos , sayd Luther vnto Zwinglius ; you , and we haue not the same SPIRIT . And as for your TRVTH , he giueth this terrible censure vpon the perfidiousnes ( for so he speaketh ) of Bucer in this Sacramentary doctrine ; † † Fabric . in loc. com . Luth. part. 5. pag. 50. 2. He that taketh pleasure in his owne damnation , let him belieue that the TRVTH is taught by theis SPIRITS , since they beganne , and defend their opinion by lyes .

16. I leaue the due ponderation of theis things vnto your best thoughts , and so I proceed vnto my SECOND reason , which is deriued from the Magdeburgian Centuriatours , who ( in their * * Centur , 4. epistle vnto Q. Elizabeth ) complayn , that some men [ viz. the Caluinists ] euacuate the testament of our Lord by their philosophicall reasons , when , against the most cleare , most euident , most true , and most powerfull words of Christ [ This is my body ] they remooue the presence of his body , and bloud out of the Sacrament , and deceiue men with their wonderfull perplexity of speach &c. Likewise † † Centur. 11. cap. 10. col . 527. they do expressely commend Pope Leo 9. because he damned the Berengarian heresy [ which now is a piece of your Caluinian ghospell ] with the authour , as soone as it peeped forth . In the same * * ibid. cap. 11. col . 656. history , they place Berengarius in the catalogue of Hereticks , saying , that he transmitted his poyson by wicked schollers , and impious writings , into sondry regions . Howbeit , † † in resp. ad Campian . rat. 3. M. Doctour Humfrey feareth not to affirme , that Vigilantius Berengarius , Caluinus , homines profectò singularibus diuinae gratiae muneribus prastabiles &c. And no doubt but D. Field hath taken order to draw all theis men , with Gerson himself , into the communion of his true , visible , Catholick Church . Which is a deuice to turne religion into a fable .

17. My THIRD , and last reason is deriued from an authority which , with you , is free from all exception . For your Church deliuereth this assertion , See M. Rogers in his Cathol. doctr. pag. 178. 179. as hir CATHOLICK DOCTRINE in this matter ; The wicked , and such as be voyd of liuely saith , do not eate the body , nor drink the bloud of Iesus Christ , in the vse of the Lords supper . Which assertion being explicated by M. Rogers , he proceedeth ( according vnto the accustomed manner of his discourse ) to note the errours , and aduersaries vnto this truth , and sayeth ; The aduersaries of this doctrine are the VBIQVITARIES , both Lutheran , and Popish . For the Lutherans teach , that the very body of Christ , at the Lords supper , is eaten aswell of the wicked , as of the godly ; and that , the true , and reall body of Christ , In , With , Vnder the bread , and wine , may be eaten , chewed , and digested euen of Turks , which were neuer of the true Church .

18. Here it importeth you very much , to intreate your Doctours resolution vnto their three particular demands . FIRST : since it is infallibly euident by the testimony of your owne Church ( for by hir approbation the booke of M. Rogers hath a singular warrant , as you may see * * pag. 160. before ) that your Catholick doctrine in this poynt is impugned substantially by the Lutherans , why doth he pretend , that the difference betweene the reformed Churches , is meerely verball in this issue ? SECONDLY ; since your doctrine herein is graced with the name of Catholick , is not theirs hereticall , and consequently are not they hereticks , and excluded thereupon from the society of your Church ? THIRDLY ; since M. Rogers , by the lawfull authority of your Church , brandeth the truest disciples of your great Reformer , with the name of LVTHERANS , pag. 179. why doth D. Field disclayme it with contempt of Card. Bellarmine , and why doth he say , that it pleaseth the Antichristian sectaries odiously to name them so ? It is not possible for any man to conceiue , or to expresse your Euangelicks without theis distinctiue * * Lutherans , Caluinists . appellations , or some others equiualent thereunto .

§. 2. Three false , and empty pretenses of D. Field to mitigate the scandall of the dissensions , which rend , and teare his Euangelicall Churches .

1. AS your learned Doctour hath a speciall talent in the reconciliation of your differences , so he hath an excellent art to extenuate the scandall thereof , saying that whereas the Tigurines , Gesnerus & others disliked the distempered passions of LVTHER , it is not to be meruayled at ; pag. 192. or that some differences were amongst them ; seeing the like were in former times betweene Epiphanius , and Chrysostome ; Hierome , Ruffinus , Augustine , and others .

2. Nothing but fraud , and falsehood . For though your Doctour telleth you , that the Tigurines , and Gesnerus did ( forsooth ) DISLIKE the distempered passions of Luther , yet you must know , that they did execrate this great Reformer , and detest him with a deadly , and immortall hatred . Peruse the orthodox confession of the Tigurines , and you shall find , that Luther was possessed with a legion of Diuells . See the writings of Gesnerus , and you may perceiue , that Luther was a man of an impudent mouth ; and theis are moderate censures in comparison of the rest , which are affoorded in their virulent , and fiery discourses . Wherefore , though D. Field sayeth farther , that it is not to be meruayled at &c. yet how iust occasion there is for you to tremble at theis things , I remitt me vnto the secret testimony of your inward iudge .

3. I proceed vnto the brief discussion of his other false-hoods , which are transparent vnto euery eye . For what can be more vntruely suggested , ibid. then that the LIKE differences were sometimes betwixt the ancient Fathers , as passed betwixt Luther , Zwinglius , and others of the reformed Church ? S. Augustine dissented from S. Hierome ; See S. Aug. epist. 8. 9. &c. but whether you respect the * matter , or manner , their difference was farr vnlike vnto your capitall , * * concerning S. Paulls reprehension of S. Peter . and immortall belligerations . S. Augustine speaketh † † See S. Aug. contra Iulian. Pelag . l. 1. & 2. honourably of S. Hierome , and calleth him that holy Priest ; that holy man &c. Yea , in his epistles , he saluteth him by the name of fellow-Priest and much desired BROTHER &c. Which kind , and familiar nuncupation , † † See Brentius contra Bullinger . in Recognit . pag. 276. Luther would not vouchsafe your deare Patriarch Zwinglius , though he sought it with many teares . Likewise S. Hierome speaketh respectiuely of S. Augustine , and calleth him true Father , and Lord , &c. But how obsequiously * * See Fabric , in loc. com . Luth. parte 5. pag. 49.50 . Zwinglius demeaned himself toward Luther , and what acerbity of stile he exercised against him , Luther shall deliuer vnto you . Zwinglius sent a most vayn booke vnto me , and an epistle ( written with his owne hand ) well befitting that most proud spiritt of his : he rageth , and fumeth , and threateneth , and raueth so modestly , that he seemeth vnto me past all recouery , being con●inced by the manifest truth , Now whether the difference betwixt Augustine , and Hierome were LIKE vnto the furious , and implacable assault of theis men , I leaue it vnto your wise , and religious determination .

4. The mutuall contention of Ruffinus , and S. Hierome was sharpe , but farr vnlike vnto the garboyles of Luther , and Zwinglius ; which surpasse the conflicts of S. Chrysost . and Epiphanius themselues . Wherefore it may please you to consider the dissimilitude of theis things , which I will briefly tender vnto your carefull examination .

5. FIRST , if you respect the quality of the persons , you shall find that S. Hierome , Chrysost. Epiphan. and Ruffinus , though they were men indued with excellent gifts , yet they had an ordinary function onely , and continued in the faith of the vniuersall Church . See Zanch. de Redempt. in explicat 4. praecepti ; quaest. de vocat ad minister . &c. But you pretend , that Luther , and Zwinglius were extraordinarily stirred vp by God to reforme his Church , and to replant the decayed faith of Christ . Yea Zanchius feareth not to say , that they ( principally ) are the * * Apocal. 11. two Witnesses , that should contend against Antichrist , the Man of sinne ; for which cause , as we are bound to require a speciall signe of their vocation vnto that excellent office , so , aboue all things , we must expect Vnity , and consent both in their words , and deeds .

6. SECONDLY ; if you obserue the cause of their dissensions , you may note , that the quarrell as well betwixt Epiph. and Chrysost. as betwixt Hierome , and Ruffinus , concerned the writings of Origen , and the inprobation thereof . But the terrible fulminations of Luther , and Zuinglius , each against the other , were founded originally in matters of faith , pertayning vnto the necessity of saluation . Hence it is , that Luther saieth , Luth. tom : 2. de Caenâ Dom. I reckon not Zwinglius any more to be in the number of Christians . He saieth farther ; I haue damned Zwinglius , Oecolompaduis , and all Sacramentaries to the vttermost of my power ; and this glory I shall carry with me vnto the tribunall of Crist ,

7. THIRDLY ; if you consider the extent , and duration of their hostility , you shall see , that it was soone extinguished , and not deriued as an hereditary warr vnto posterity , and vnto entire Churches . But it is otherwise in the case of Luther , and Zwieglius : for their personall strife is generall vnto whole Churches , propagated in succession , increased with continuall addition , so that we may sooner expecta ruine of their ghospell , then a reconciliation of their differences , the measure whereof is vnmeasurable , and consequently the end is endlesse . And this euent agreeth with the prophecy of Luther , the man of God ( as * * in loc. con. Luth. part . 5. pag. 43. See also . pag. 41. lin. 2. 3. &c. Fabricius sayeth ) who foresaw this misery , and dissipation of the Church by SACRAMENTARIES , and other hereticks .

8. And here you may perceiue the singular falsehood of M. † † in apolog. Iewell pretending , that they , whom Papists do contumeliously call Lutherans , and Zwinglians , are truly FRIENDS , and BRETHREN . For as S. Luther himself would by no meanes permitt the name of BRETHREN vnto the Zwinglian , but repelled them for hereticks ( as he testifieth in a certain * * cited by Brentius in Recognit . &c. pag. 276. epistle ) so † † ibid. pag. 282. Brentius and Melancthon resolued , that they could not acknowledge them to be their brethren , in regard of their impious , and vayn opinions . And though the judgement of Melancthon chandged as the moone ( whence his name is * * See the examen of Fox his calendar . chap. 16. num. 72. 7● . &c. odious vnto the truest disciples of Luther ) yet the Lutheran part of the Synod holden at Maulbrune ( 1564. ) make this declaration ; Whereas the Zwinglians haue deliuered abroad that we agnize them to be our BRETHREN ; this is fayned by them so impudently , that we cannot sufficiently admire their impudency herein . For as we grant them no place in the Church , so we do not take them to be our brethren , whom we haue found to be caried with the spiritt of lies , and to be contumelious against the Sonne of man .

9. Theis things are very playn , and therefore I referr the decision of this whole matter vnto your self : let your owne heart be the oracle , whence you may assume a faithfull resolution . And if your conscience shall assure you , that the LIKE differences were not betwixt the ancients , as are , and were betwixt the primitiue fathers , and brethren of your ghospell , then iudge of your Doctours fidelity , wherein you haue ( formerly ) had such a firme repose .

10. I come vnto a SECOND pretense of your learned Doctour , saying , that the Papists themselues haue diuisions , and differences , pag. 168. &c. and that therefore nothing can be concluded against the Protestants , or for the Papists from the note of Vnity , or from diuision , which is opposite thereunto .

11. But this poore recrimination can yeald you no defence . For , if the ey may be a iudge in this case , we see a comfortable harmony in the Catholick Church ; the same doctrine preached , the same Sacraments administred , the same gouernment established . But as your Ecclesiasticall gouerment in England , in Scotland , in Heluetia , in Saxony is distinct , so the doctrines betwixt your sayd Churches conspire not in some essentiall poynts . In a word ; The Catholicks in Asia , Africk , Europe , America haue a iust correspondency in faith : but the Protestants in Europe ( for in it , and some part of it alone , are they confined ) haue great diuersity in faith , and one faction doth prosecute the other with Vatinian hatred .

12. Wherefore a THIRD pretense , which your learned Doctour doth affect against the certainty of our experience , will easily refute itself . We want not a most certayn rule ( sayth * * D. Field . pag. 169. he ) whereby to iudge of all matters of controuersy , and difference ; to witt , the Scripture , or written word of God , expounded according to the rule of faith , practise of the Saints , and the due † † Ad alium scripturae locum recurrendum est , & non expectanda hominis sententia ad litem dirimendam , sayth Zwingl . tom. 2. in respons●ad epist . Eckij . comparing of one part of it with an other , in the publick confessions of faith , published by the Churches of our confession . In all which there is a full consent , whatsoeuer our malicious aduersaries clamorously pretend to the contrary &c.

13. If this rule be most certayn , how commeth it to passe , that the difference betwixt Lutherans , and Caluinists standeth vncomposed at this day ? Why did * * See loc. con. Luth. part. 5. pag. 52. Luther pronounce so seuerely , that the Anabaptists , and Sacramentaries contemne the WORD , howsoeuer they make a shew of religion ? Why did Zwinglius so peremptorily affirme , that Luther oppressed the Euangelicall truth ? Why did M. Cartwright so constantly protest , that the Church of England is destitute of one moity of the word ? Finally ; why do all your sects , as well the supreame [ of Lutherans , and Caluinists ] as the subordinate factious in each , cry out continually , the word , the word , and yet no rule hath drawen them vnto a conformity of sense therein ?

14. Giue me leaue therefore to except against the pretended rule of D. Field , for three respects . FIRST , because the Principle of your religion excludeth the meanes of reconciliation ; viz. the grauity of Councells , the dignity of Fathers , the authority of the Church . For though D. Field ( in his epistle vnto the Archb. of Cant. ) doth iudiciously aduise all men to rest in the iudgement of the Church , and sayth elswhere , that you admitt a triall by the Fathers , yet your ghospellers haue not accepted , nor practised this direction . It is not accepted by you ; for Clebitius ( to name one amongst many ) setting downe the lawes of a Synod betwixt the Lutherans , and Zwinglians , sayth precisely ; Solum Dei verbum sit iudex ; let the word of God be the onely iudge . Likewise , Zwinglius deliuereth this assertion against the Catholicks ; we will endure no other iudge , but the word alone . Now where is the meanes to define the questions of religion , See F. Cam● pians fourth reason , and compare it with the assertion of D. Field ( pag. 168. ) viz. the authority of a Councell is not the if the Church of God ( represented in a lawfull Councell ) hath not authority to iudge of the sense of Scripture , and to oblige men to rest in hir decision ? But this prescription is not practised by you ; for you receiue the ancient , Oecumenicall Councells , with this restriction , as farr as they agree with the scripture ; and so euery man is left vnto his owne choyce to determine whether this , or that particular in the Councell be agreable vnto the scripture , or not . Notwithstanding , this liberty is not permitted by your Bishopps vnto their owne inferiours ; for they know , what inconuenience would follow by leauing the * Ministers vnto that vncertayn limitation ; and so they presume to require more duty of their children , then they dare yeald vnto their Fathers : but with what equity , and indifferency , your wisedome may easily conceiue ; as also , how the vnity ( such as it is ) in your Church , proceedeth onely from the vigour of law , and not from the principles of Religion .

15. My SECOND exception against D. Fields pretended rule , is taken from a consideration of your persons , which haue not that subordination , which is requisite in this behalf . For , lib. 1. ep. 3. whereas S. Cyprian doth excellently obserue , that heresies arise from no other cause , then that the Priest of God is not obayed , and that men think not of one Priest , and Iuge in stead of Christ , it is most euident , that heresies will increase daily in your Churches , and no conclusion of peace can possibly ensue , because there is not submission of judgement , nor subjection of spirit , nor vnion of members vnto their head . Lutherans seeke to predominate ; Caluinists will not obay ; where is the vmpire of their contention ?

16. It is a memorable history , which Sturmius recordeth in his booke * * fol. 33. de ratione concordiae ineundae ; complayning pathetically against the Lutherans , who are so deepely exasperated against the Zwinglians , that they will not endure any conference with them , but reject them as damned hereticks , anno 1560. vnworthy of any farther dispute . Thus the Ienensian Lutherans made their supplication vnto the Princes , that a lawfull Synod ( consisting onely of such , as embrace the confession of * * Sacramentaries deny to subscribe therevnto , whatsoeuer D. Field pretendeth . See Iosias Simlerus in vita Bulling. Augusta . ) might be assembled to condemne the Zwinglians , and all other enimies of their religion . Likewise the Flacians ( a particular sect of Luthers ghospell ) desired to haue a publick Synod , but with this caueat , that all Sacramentaries , Swhenchfeldians , Osiandrines should be excluded from the same . Which vnequall courses stirred vp Bullinger to write , that since the Lord hath freed vs from the seruitude of the Pope , we will not suffer our selues to be oppressed by the new tyrany of such , as vnder the pretense of the ghospell , aspire vnto a primacy , and dictature in the Church . We w●ll not be shutt out from the company of Saints at their choyce , and pleasure &c.

17. But their mutuall fury is so augmented , that Sturmius , seing no submission on either side , professeth , vnlesse the Euangelicall kings , and princes interpose their authority to take away theis contentions ; without doubt the Churches will be infected with many heresies , and hence a great vastation of Christianity will ensue , as it came to passe in Asia , Greece , and Africk for the like causes . The fundations of our Religion are conuelled , the chief articles are called in question , a playne way is prepared for Turcisme , and Atheisme to enter in vpon vs ▪ If I would proceed farther in this argument , I might informe you , how fatall , and vnhappy the conuents of your Ghospellers haue bene at Marpurge , at Swabach , at Smalcald , at Maulbrune , where they treated about their owne Religion ; and at Ratisbone , where they should haue entred into a conflict with the Catholicks : but the precedents are sufficient to let you vnderstand , that you haue not a due subordination of persons , and consequently no rule of peace ; pag. 169. howsoeuer D. Field is pleased to affirme , that , with your Churches , an end is made of all controuersies &c. See the place , and iudge of his exactnesse .

18. My THIRD exception against D. Fields pretended rule , is in respect of the matters , wherein your dissension doth consist . For they are many in number , reall in euidence , substantiall in waight , as I could prooue abundantly out of the writings of Luther , Hunnius , Conradus &c. of the one part : Zwinglius , Sturmius , Clebitius &c. of the other : to the iust reproof of D. Field , who sayth , that your differences admitt an easy reconciliation , and that this shall be iustified against the proudest Papist of them all .

19. My counsayle vnto you is alwayes the same ; TRY BEFORE YOV TRVST ; you haue already seene an example of his reconciling art in one poynt , and by that , you may take an estimate as well of his syncerity , as of his solidity in the rest . If your excellent , and heroicall Spirit will be so grossly abused , and deluded by him , or any other to the certayn perill of your soule , you can neuer plead inuincible ignorance for a iust excuse .

20. Now to conclude this chapter ; good Sir ; if I did not experimentally know the variety , and vanity of opinions in your Church , 2. Timoth. 4. and that as some men heape vp a multitude of teachers vnto them selues , so others confine all things vnto their owne sense , and spirit , I could easily belieue that you would admitt a triall by the Fathers , and that you would rest in the iudgement of the Church . But forasmuch as I know that neither all , nor the greatest part of ghospellers in England will submitt themselues dutifully , and humbly vnto this rule ( though I may , and do challendge it at their hands ) therefore I will lay downe three considerations , whereby you may see the equity , yea the necessity of the sayd rule , and how you are bound , in Christian simplicity , to accept it with true , and hearty obedience .

21. FIRST ; it is impossible ( without extraordinary reuelation ) to distinguish Canonicall Scripture , from Apocryphall , otherwise then by the testimony of the Church . SECONDLY ; when by the testimony of the Church you can thus distinguish the Scripture , yet you must giue credit vnto some translatours ( since you vnderstand not the originall text ) and if they render the Scripture vnfaithfully , how can you buyld your faith vpon it with infallible euidence ? THIRDLY ; when by the authority , and warrant of the Catholick Church you haue the Scripture faithfully translated , the principall poynt is yet behind , Tantum obstrepit veritati adulter sensus , quantum & corruptor stylus . Tertull. in praescript . c. 17. to witt the sense , which is the very soule thereof . If pure necessity compell you to fly vnto the Church for your assurance in the first , and second poynts , will you rely vpon your owne discretion , and wisedome in the third ? If you obiect your Spirit , I also obiect mine . If inward testification ; I haue the same . You compare Scriptures ; so do I. You pray ; I do the like . You are sure ; my certainty is as great . You haue reason ; mine is as strong . You haue faith ; mine is not inferiour . Thus our contention is earnest , and our successe is none .

22. What remayneth , but that we both should try our Spirits , and examine our priuate thoughts according to the perpetuall , and generall doctrine of that Catholique Church , from which we receiued the Scriptures , and which , by singular notes of Antiquity , Vniuersality , Consent , Succession &c. is most eminently approoued vnto vs ? For which cause † † cap. 15. Tertullian doth excellently prescribe ( and , if I be not much deceyued , * * in his epist. to the Archb. of Cant. D. Field doth condescend vnto him ) that , Whereas Hereticks pretend the holy Scriptures , and as they mooue some men with their boldnesse before hand , so in the congresse of disputation they tire the strong , and insnare the weake , and dismisse the middle sort with scruples ; we must preuent them in their course , and not admitt them vnto any disputes concerning the Scripture ; and if this be their strength , we must consider first of all , to whom the possession of Scriptures doth agree , least he be admitted vnto them , who hath no right therein &c. The residue I commend vnto your owne perusall : and so I referr the euent of all vnto the blessed disposition of our onely Lord , and Sauiour Iesus Christ .

CHAP. 3. The falsehood , and inciuility of D. Field traducing Card. Bellarmine .

§. 1. Three criminations deuised against the worthy Cardinall by D. Field .

1. Your learned Doctour hath sprinkled many vntruths in his discourse to the personall disgrace of Bellarmine , and then triumpheth in his owne fictions . But since the number , and quality thereof require a copious explanation , I will present vnto you three criminations onely at this time , connexed , and couched immediately together in his * * pag. 167. discourse .

2. The FIRT crimination against Bellarmine is framed in theis words . † † de notis Eccles. c. 10 , Bellarmine sayth , that all Churches in the world , that euer diuided themselues from the fellowshippe of the Romane Church , like boughs broken from a tree , and depriued of the nourishment , which they formerly receiued from the roote , did presently wither away , and decay . But the falsehood of this saying of Bellarmine is too apparant . For the Churches of Greece , Armenia , Aethiopia and Syria continued a long time after they had forsaken the communion of the Romane Church . Yea many of them continue to this day , holding a more sound , and syncere profession of Christian verity , then the Romanists do .

3. Here your learned Doctour hath made a bad translation of Bellarmines words , and a worse construction of his mind . For Bellarmines assertion beareth directly thus ; Videmus con●inuò aruisse &c. We see that all Churches , diuided from this " head [ viz. the Bishopp of Rome ] haue incontinently withered . He sayth not , that they withered away , and decayed , as though they had not retayned some principles of Christian Religion ( for then your Doctour might iustly impute apparant falsehood vnto him ) but that their glory , splendour , and dignity was forthwith impayred , and that their ancient lustre was exceedingly abated , by the contagion of hereticks , and by the incursion of enimies : as history , the witnesse of time , and mistresse of truth , doth sufficiently relate .

4. Wherefore , though Bellarmine doth not affirme , that theis Churches did wither away , or that they do not continue at this day ( nay he calleth them expressly by the name of CHVRCHES ; and sayth that the Churches of Asia , and Africk do remayn at this day , howbeit in very great ignoranrance ) yet ( as I conceiue ) he may iustly apply that sentence of S. Augustine vnto them : non quia videntur Ecclesiae habere nomen , idcircò pertinent ad eius consecrationem ; they do not therefore pertayn vnto the consecration of the Church , because they seeme to be inuested with hir name . The crime of heresy , and schisme doth amputate them ( for the most part ) from the blessed communion of the CATHOLICK Church ; howsoeuer it pleaseth D. Field to say , that some of them hold a more sound , and syncere profession of Christian verity , then the Romanists do .

5. If this be so , it shall be your honour , and safety to associate your selues vnto those Churches , more syncere , then the Church of Rome is . But which , I pray you , seemeth most syncere in your iudgement ? Doubtlesse the Church of GREECE : and yet † †

See Iustus Caluin . in apolog. pag. 11.

Graeci nobiscum sunt , et nosunt ; iuncti fide , pace diuisi &c. S. Bern. de Considerat . lib. 3.

Ieremiah ( the Patriarch of Constantinople ) in his rescript vnto the Lutherans , who desired familiarity with his Church , doth vtterly renounce your society , and alleadgeth that counsayle of S. Paul ; reiect an heretick , after the first , or second admonition .

6. The SECOND crimination is contriued in this manner . Bellarmine sayth that NONE of the Churches , diuided from Rome , had euer any learned men , after their separation . But here he sheweth plainely that his impudency is greater then his learning . For what will he say of Oecumenius , Theophylactus , Damascenus , Zonaras , Cedrenus , Elias Cretensis , Nilus Carbasilas , and innumerable more liuing in the Greek Churches , after their separation from the Church of Rome ? Surely theis : men were more then matchable with the greatest Rabbines of the Romish Synagogue .

7. Truly , as Bellarmine will leaue impudency for your Doctours vse ; so he will not respect the note of ignorance , because he desireth to know nothing , but Christ Iesus , 1. Cor. 2. and him crucified : howbeit , other men wil say in his defence , that so much modesty , with so great learning did seldome meete together in one man ; and as farr lesse of each is in D. Field , so far lesse was also in his Bucer , Melancthon , and Caluin , with whom ( as he sayth ) Bellarmine is NO WAYES MATCHABLE either in piety , or learning . Nos despiciunt tanquam idiotas , & nihil scientes , scipsos autem extollunt ; sayth Irenaeus of the Gnosticks .

8. But I come vnto the matter it self , and whether it may deserue that vngentle imputation , which your Doctour fasteneth vpon the Cardinall , I remitt me vnto your owne wisedome . You must vnderstand therefore , that when the Cardinall had deliuered this generall proposition , We see that ALL Churches diuided from this head did incontinently wither , he addeth this limitation in the wordes immediately following ; certè Ecclesiae Asiaticae , & Africanae , quae quondam ita florebant &c. truly the Churches of Asia , and Africk , which sometimes did so flourish , that they celebrated very many Councells , and alwayes had sondry men , famous either in sanctity , or in science , or in both : haue celebrated no Councells since they made their schisme from the Romane Church , and haue not had any men knowen vnto the whole world for the renowne of their learning , or holinesse ; and at this day they abide in exceeding ignorance .

9. The FIRST vntruth therefore in your Doctour is an intolerable abuse ; for whereas he chardgeth Bellarmine with this assertion , NONE of the Churches diuided from Rome had any learned men after their separation , and then confuteth it by his instances of such , as liued in the GREEK Churches , you see that Bellarmine doth ( euen in this respect ) purposely decline the mention of the Greek Church , by restrayning his former generall proposition particularly vnto the Churches of Asia , and of Africk : which limitation , otherwise , had bene ridiculous , and absurd .

10. The SECOND vntruth is , that Damascen liued " after the separation of the Greeks from the Church of Rome : which is not so . For Damascen liued about the yeare of our Lord 740. ( as † † de Eucharist . l. 2. c. 33. Bellarmine doth truly affirme ) and opposed him self religiously against Leo Isauricus ( the Protestanticall Iconoclast ) who deceased about the yeare our Lord 741. as * * in Annal. ad annum D. 741. Baronius doth witnesse . But the violent separation of the Greekes from the Latins was occasioned principally about the yeare of our Lord † † See Baron . tom. 9. pag. 277. 766 ▪ by reason of their different opinion concerning the procession of the holy Ghost ; and this is not obscurely signified by * * pag. 62. D. Field himself .

11. The THIRD vntruth is , that surely theis men , in the Greek Churches , were more then matchable with the greatest Rabbines of the Romish Synagogue , that is to say then any Doctours , who ( in their times ) were members of the Rom. Church . But here you may plainely see , that your learned Doctour doth , in the violence of his passion , exceed the limits of his reason . For though S. Iohn Damascen hath no peere amongst all those Greeks , yet out owne contrey shall yeald his match , to witt , V. Beda ( a Rabbine of the Romish Synagogue ) who liued in the same age , and may be parallele with Damascen for his singular piety , and admirable science .

12. As for the rest , either expressed , or concealed , we will find their matches also , yea their superiours by many degrees ; as namely S. Anselme , Lanfranck , S. Bernard , Hugo de S. Victore , P. Lombard , Alexander of Hales , S. Thomas of Aquine , S. Bonauenture , Scotus , Lyranus , GERSON ( a worthy guide of the Church ; and a Rabbine of the Romish Synagogue ; for both theis termes are afforded by your Doctour ) Tostatus , and ( to vse his owne wordes ) innumerable others , with whom theis Greeks ( generally ) are no wayes matchable , but much inferiour in all respects .

13. The THIRD crimination is fashioned on this wise . Bellarmine sayth that they [ viz. NONE of the Churches separated from Rome ] could euer hold any councell since their separation . If Bellarmine meane Generall Councells , it is not to be maruayled at , seing they are but a part of the Christian Church . If Nationall , or Prouinciall , it is most childish , and by sondry instances to be refuted .

14. The Cardinall speaketh of Nationall , and ( as I take it ) of Prouinciall Councells ; howbeit your Doctours Eldershipp doth wrongfully impute Childishnesse vnto a reuerend person , whose yeares , and dignity , and other ornaments , deserued more vrbanity at his hands . For the Cardinall attributeth this infelicity vnto the Churches of Asia , and Africk , but not of Greece : and if your Doctour can reprooue him by any instance in the former , there is some equity in his accusation , which , otherwise , will prooue ( as indeed it is ) to be meerely calumnious , and vniust . If Bellarmine had enlardged his stile , sayd , that the ORIENTALL Church hath bene thus vnfortunate , since the time of hir separation from the Church of Rome , the Doctours exception might seeme very reasonable , and the Cardinalls fault inexcusable in this behalf , because Greece is a part thereof , no lesse then Asia it self .

15. But as the Cardinall doth plainely disioyne the Church of Greece ( which is placed in the table of Europe ) from the Churches of Asia , and of Africk , so D. Field doth often , pag. 167. 173. &c. and truly distinguish the Church of Greece from the Churches of Syria , Armenia , Aethiopia , Russia , and the like , being seuerall parts of the Orientall Church . And though custome ( founded vpon iust reasons ) doth warrant vs to comprehend Churches of Asia vnder the name of GREEK Churches , yet there is no reason , why the Church of Greece ( being parcell of Europe ) should be comprehended vnder the names of the ASIAN , or AFRICAN Churches , in which the Cardinall doth particularly instance , saying , that THEY celebrated no Councells , and that THEY brought forth no men knowen vnto the whole world ( that is to say , men of publick renowne ) either for learning , or sanctity , since the time of their segregation from the Church of Rome .

16. Thus you may clearely discerne the conscience , and integrity of your principall Doctours in their deportment toward the Catholick religion , and the greatest lights , that shine most gloriously in the Church ; whose names will be transmitted with honour vnto posterity , when their aduersaries shall be forgotten , and ly buried in silence , or be remembred to their infamy , and disgrace .

§. 2. The inciuility of D. Field toward the Cardinall .

1 IT will not be impertinent ( and specially because I write vnto a Gentleman , whose generous , and noble disposition can not approoue calumnious , and opprobrious insultations ) to add a word , or two concerning your Doctours discourteous , and vnciuill intreaty of the Cardinall ; whom he traduceth , not onely by imputation of false crimes , but by aggeration of base , odious , and vnworthy names .

2. As for example ; he phraseth him * * pag. 154. Cardinall heretick , † † 148. hereticall Romanist , * * 152. impious Idolater , † † 128. shamelesse Iesuite , * * 135. shamelesse companion , with † † 180. his idle brayne , * * 100. his senselesse fooleries , &c. Which vsadge of a most learned , and honourable person , whether it be tolerable , or not , I remitt me vnto your owne discretion ; who , being learned aboue many of your rank , and honourably descended , are able to iudge more competently in this case , then others , ether meaner in knowledge , or inferiour in birth .

3. And though I need not informe you , either of the profound learning of the CARDINALL ( which expresseth it self in his owne workes ; for they do testify of him ) or of his virtues ( a greater commendation then the former : ô hominem bonum is preferred by Seneca before ô hominem literatum ) yet I will make a brief recapitulation of both , that you may perceiue how much it doth concerne your Professours to deale ingenuously with a man of his quality , and desert ; & secondly , whether D. Field hath any iust reason to postpose him so farr vnto Caluin , and others , in LEARNING , and PIETY , that " he is NO WAYES MATCHABLE , forsooth , with him , " or them in theis respects .

4. FIRST therefore , for his intellectuall parts : his excellency therein is so celebrious , and renowned , that the prayse , which common fame did attribute vnto S. Hierome , viz. Nemo omnium sciuit , quod Hieronymus ignorauit , may truly belong vnto the Cardinall ; in whom Nature , being the guide , and Industry , hir companion , haue wrought an admirable perfection . For NATVRE hath prodigally bestowed hir greatest riches vpon him : as namely , sharpenesse of witt , solidity of iudgement , tenaciousnesse of memory , facility of deliuerance , grace of elocution .

5. And here , by the may ; whereas it pleaseth † † pag. 176. D. Field to lay a crime vnto Bellarmines chardge ( and then to * * let vs pardon him &c. pardon it also , in his courteous malice ) forasmuch as Bellarmine ( shewing himself to be in their number , who are lyers of the worst MEMORIES ) sayth in † † de notis Eccles. c. 2. one place , that Sanctity of doctrine is no note of the Church , and in an * *

ibid. cap. 11.

This vntruth of D. Field is accompanied with more , which I referr vnto your perusall .

other , that Sanctity of doctrine is a note of the Church , I must assure you , that Bellarmine is neither iniudicious , nor obliuious , but D. Field traduceth his authour , and abuseth his reader . For Bellarmine , in the former place , maketh no mention of the Sanctity of doctrine ; and , in the later place , his whole discourse is to prooue , that the assertions of pagans , and hereticks contayn absurdity in reason , and impiety in manners ; from both which the doctrine of the Catholick Church doth vtterly abhorte . See the particulars , and iudge wisely , what cause D. Field hath to impute a fault vnto Bellarmine , or what need Bellarmine hath to desire the pardon of D. Field . I proceed .

6. His INDVSTRY is famous in those Churches , Louayn . Rome . and Schooles , which haue acknowledged him a Chrysostome in sermons , and an Augustine in disputes . Whatsoeuer is most commendable in Humanity , for tongues , or arts ; whatsoeuer is most respected in Theology , for scholasticall , or positiue ; he hath attayned the flower therein by his long study , and much payn ; so that Catholicks reioyce in his worth , and Hereticks tremble at his name , which is dreadfull vnto them , as HANNIBAL was sometimes in Italy , or SCIPIO in Africk .

7. Now SECONDLY , for his morall parts ; they are such , as enuy it self can stayn with no reproach . And herein one thing is very memorable ; to witt his humility , and contempt of honour , which though he fled in his youth against the will of others , yet it followed him in his age against his owne liking , and that , which he deserued by his virtues , he accepted onely vpon his obedience . To explane my self more familiarly in this matter ; it may please you to vnderstand , that he being nephew vnto Pope Marcellus ( the second of that name ) refused a Cardinalls dignity , and made himself a member of that SOCIETY , which professeth a speciall abdication , and incapability of preferment in the Church . In which estate he conuersed with such piety toward GOD , and affability toward men , that as he feared the one , so he was beloued of the other , and gratefull vnto both .

8. But the necessity of obedience did compell him at length to accept that honour with renitency , he was made Cardinall by Pope Clem. ● . which some affect with care ; so that I may truly say , it was an exercise of patience vnto him , and neuer eleuated his heart in pride : a mutation was made not of him , but in him ( as * * de considerat . in praefat. S. Bernard speaketh of his Eugenius ) that is to say , his state of life was chandged , but not the disposition of his mind . Let Capua testify how he liued therein his Archiepiscopall function , with what vigilancy , with that zeale , and deuotion , with what pastorall regard of his flock , with what paternall loue of his children ; with what leuity in correction , with what indulgency in iustice , with what vnpartiallity towards all , without the iust offence of any .

9. When the publick affayres of the Church , and the voyce of the chief Pastour required his presence at Rome , his people lamented his departure , and expressed their grief with the truest signes thereof ; which affection in them is an argument of his desert . And because the care of the common good did hinder him from the execution of his priuate duty , he voluntarily resigned his Bishopprick ; his tender conscience not permitting him to swallow downe a perpetuall , or long non residency without regret , or perturbation of his heart . Here also I may not forgett his religious , and graue sentence ( worthy to be written in letters of gold ) which he deliuered by way of answere vnto a reuerend person ( our contreyman ) admiring his exemplary course of life . I may not lay a Bishopprick vnder my feete , A memorable sentence of Card. Bellarmine . and make one dignity a stepp vnto an other ; but I must lay it vpon my shoulders , and remember , that as Bishopps enioy honour by their place , so they sustayn a burthen in their office .

10. It was not my intention to write an history , or panegyricall oration ( when our Basill is dead , and gathered vnto his fathers , some Nazianzene will performe this duty ) but I haue briefly , and faithfully related so much , as may reprooue the temerity of D. Field , and others , whose pens are steeped in gall , & wormewood , to vent malicious vntruths against this happy , and blessed man ; yea more happy , and blessed , because he suffereth such contumelious vsadge at their hands . But I must intreate their leaue , and tell them plainely , that since he was lately an ARCHBISHOPP ( inuested with that dignity in as iustifiable manner , at the least , as my Lord of Cant. himself is ) and since he doth yet retayn the place of a CARDINALL , the consideration hereof might plead with Schollers , who professe ingenuity , to deale more vprightly with his GRACE in all their controuersies , and more respectiuely in their demeanure toward his Person .

11. I conclude ; and now ( kind Maister S. ) I will turne my speach agayn vnto your noble self Whereas you haue seene , that your learned Doctour reiecteth all conscience of truth , and ciuility of manners in his accusation of Bellarmine , this may be a document , and instruction for you to know a lyon by his paw , and to conceiue the proportion of Hercules his body by the quantity of his foote . You may take measure of D. Field by himself , and of your chiefest Professours by him : for his ( supposed ) fidelity hath bene a speciall anchor of your hope . Wherefore I will remitt you vnto your owne thoughts , and consultation with your wise heart , whether you may expect condigne satisfaction from him , or others in priuate conference , when he , & they are not ashamed to publish their falsehoods vnto the whole world , and to eternize them for all ages .

The end of the first Part.

THE SECOND PART , CONCERNING D. MORTON .

THE PREFACE .

IF you consider the † † see before pag. 147. deliberation of D. MORTON in the contexture of his APOLOGY , or his * * ibid. & pag. 99. pretended syncerity therein , it may seeme very strange , that this worke , which was borne after so long trauayle , should be surcharged with impertinent trifles , or subtile collusions , or malicious vntruths . For which respects , † † defens . Bellarm pag. 435. Iames Gretzer ( a very noble Authour ) hath exotned it with a speciall encomion ; viz. Hoc opus , merito suo , inter stultissima , qua ex Nouatorum officinâ prodierunt , sedem sibi deposcit : adeò fatuè , stolidè , & insulsè non dissertat , sed delirat . &c.

This censure , because it procedeth from an aduersary ( and a IESVITE also ; with whose order , it pleaseth D. Morton to contend more eminently , then with any other ) may peraduenture seeme vnjust ; but yet the equity of it , or credibility ( at the least ) may appeare vnto you by the sequele , which , being a part , doth delineare the condition , and quality of the whole . Beleeue me , Sir , that I write this out of my certayn experience ; not prouoked by any personall dislike of the Authour himself ( for I may freely say with the Apostle ; he hath not hurt me at all ) but mooued thereunto by tender compassion of your estate , Galat. 4.12 . and others , lending your credit vnto them , who pay you with falsehood , and buyld vp their fortunes in the ruine of your Soules .

CHAP. 1. D. Mortons vntruth in his defence of LVTHER , and CALVIN .

§. 1. How D. Morton diuerteth the scandall of the Diuells dispute with Luther against the Masse .

1 THat the lying Diuell had familiar conuersation with your flying Angell , himself doth liberally confesse ; as namely ; that he was as much , or more accompanied by him then by Kate , his wife ; & that he had eaten much salt together with him . For he remembred the saying of antiquity ; Cic. de Amicit. Multi modij salis simul edendi sunt , vt amicitiae munu● expletum sit .

2. But one particular conflict , which he had with his good Maister touching the MASSE , is famous aboue the rest . And though * * Part. 1. l. 2. c. 21. D. Morton would decline the infamy of that memorable dispute , wherein Luther was † † See Serarius de Lutheri Maegistro conuinced by the arguments of the Diuell , yet why should it not seeme as credible , and reasonable ( in your judgement ) that the Diuell did disswade Luther from the MASSE ( which * * lib. 5. epist. 33. considerit● for surely that Masse was not a Zuinglian communion . S. Ambrose celebrated according to the publick custome ; and the same descending vnto † † see Bellarm. de Misiâ . l. 1. c. 23. S. Gregory without any substantial mutation , is now continued in the Catholick Church ) as he laboured to perswade him vnto the SACRAMENTARY opinion ?

3. I will not handle this controuersy now : wherefore I come vnto D. Morton , who expediting the same in 6. questions , proposeth this in the third place , viz. Ought the MASSE to seme HOLY , because the Diuell did reprehend it ? He answereth ; no : and yealdeth this reason of his deniall . Apud * * Delrius . Iesuit . lib. 4. de Magia cap. 1. q. 3. § 5. Surium liquet , DIABOLVM in specie Angelica apparuisse , & statim Abbatem , vt MISSAM CELEBRARET , HORTABATVR . Do you see how the infernall serpent doth implicate , and wynd himself ? He objecteth the MASSE vnto Luther as a thing execrable , and odious vnto God ; the same [ Diuell ] endeauoureth to allure the Abbott vnto it , as it were to kisse Gods dearest daughter . Therefore , the MASSE is no more to be accompted HOLY because Satan seemed to reprehend it , then it is to be accompted EXECRABLE , because he seemed to allow it . And thus the one may cōpōderate with the other ; the Diuel is alwayes a knaue .

4. But , do you see how this glorious Doctour doth implicate , and wynde himself ? Before I go any farther , I must putt you in mind of his protestation ; viz. I may call God to be witnesse , and revendger against my soule , si sciens fallo . Agayn ; you may perceiue here , that he cannot possibly deriue the cause of his errour vpon the weakenesse of his memory ; for he is very exact in his quotation of booke , chapter , question , section ; & therefore you will see , that I had just cause to chardge him with malicious vntruth , when you haue examined the Authours discourse , which he hath mangled by a rare deprauation . For thus writeth his Authour . Item DIABOLI reuelatio censenda est , si suadeat aliqua contra Canones , vel constitutiones , vel regulas , vel alia praecepta maiorum . Hoc indicio B. Simeon , Monachus Treuerensis , cum deprehendit . Narratur historia ab * * apud Surium . 1. Iunij . Euerwino Abbate . In verticem montis Sinai iussu superiorum cùm missus fuisset , ibi habitaturus ; nocturnis horis illi specie Angelicâ Daemon apparuit , & , vt Missam celebret , hortatur . Ipse , nec planè dormiens , nec perfectè vigilans , contradicit ; NOTA. non debere SINE PRESBYTERII ORDINE hoc ministerium implere . Contrà , inimicus instat , se Dei legatum esse , Christum hoc velle , nec decere sanctum locum ministerio tali diutiùs priuari . Renitentem ergo , & contradicentem , adiuncto sibi consortio alterius Daemonis , de lectulo educunt , ante altare iam vigilantem statuunt , albâ induunt , de stolam vtrimque altercantur , hostis more presbyteri , Simeon more diaconi cotēdebat sibi imponi debere . Tandem Dei famulus , ad se reuersus , virtute orationis , & signe Crucis inimicum repellit , seque delusum ingemiscit .

5. This is the narration of Delrius ; concerning this matter . And now ( all circumstances duly waighed ) I dare be bold to say , that , if D. Morton himself , or any other in his behalf , can cleare this corruption from the iust imputation of voluntary , knowen , resolued , determinate malice , then the infernall Serpent ( as he speaketh ) did neuer tell a lye , for which he , or they , may not likewise extort some colourable defence .

6. Finally ; doth D. Morton belieue that this history is true , or doth he repute it to be false ? If false ; why doth he vrdge it ? If true ; then he must remember , that there is some efficacy in the signe of the Crosse , to terrify his infernall Serpent . If he say with Brentius , that the Diuell doth fly it in subtility , to draw men into superstition , I answere , that Pagans , and Protestants do symbolize as well in this deuise , as in many others . Theodoret. hist. l. 3. c. 3. For when Iulian admired to see , that the Diuells fled away at the signe of the Crosse , the Magitian answered , oh Sir ; it was not for any feare of that signe , but for detestation of your fact .

§. 2. How D. Morton defendeth Caluin from the note of Iouinianisme . A contradiction of D. Field .

1. AMongst sondry errours of Iouinia ( a Father of Protestants ; whence * * Loc. com . Luth. part. 4. pag. 44. Luther sayth , that Hierome wrote pestilent bookes against Iouinian ; but he at that time , had more learning , and iudgement in his little finger , then Hierome in all his body ) this was one ; A man cannot sinne after baptisme ; if he were truly baptized : that is to say ; if he truly receiued faith , and grace . This errour is imputed by † † de notis Ecclesic . 9. Bellarmine vnto Caluin ; and the reason is , because Caluin teacheth , that true faith ( which , in his opinion , is inseparable from grace , ) can neuer be lost . For though Caluin doth not , by way of position , defend , that a faithfull man cannot sinne , yet the question is now , whether it follow out of the aforesayd principle , by way of necessary deduction . Bellarmine affirmeth it , * * Part. 1. lib. 1. cap. 34. D. Morton denieth it ; and pretendeth , that this Iouinianisme may be imputed as well vnto Augustine , or Campian , as vnto Caluin .

2. The sentence , which he produceth out of † † de corrept. & grat . cap. 7. S. Augustine , is this . Horum fides , quae per dilectionem operatur , aut omninò non deficit , aut reparatur , priusquàm haec vita simatur . I grant that S. Augustine sayth so ; but what is this vnto Caluin ? For first ; S. Augustine doth not teach , that faith can not be seuered from grace . Secondly , he doth not affirme , that a man can neuer fall from faith , or grace . Thirdly ; he doth not teach that onely the elect can haue theis gifts , but he sheweth the contrary in that place ; and who knoweth not that many haue lost both faith , and grace ? Lastly ; S. Augustine doth there distinguish betwixt the elect , and reprobate ; and teacheth that the faith of * * Horum fides &c. that is spoken of the elect . elect , which worketh by Charity , either doth not fayle at all ; or if it do [ as sometimes it doth ] yet it is repayred agayn , before their departure ; but in the reprobate , the case is very different ; for they may haue faith , and grace ; but faith & grace endure not in them with perseuerance ; a gift proper onely vnto the elect .

3. Wherefore , there is no correspondency betwixt S. Augustine , and Caluin in this poynt . For Caluin annexing grace inseparably vnto faith , and auerring , that faith can neuer be lost ; must ineuitably thence inferr , that a faithfull man doth neuer loose grace also ; and consequently he doth neuer sinne mortally , because a mortall sinne excludeth * * grace inherent . grace from the soule . And this I will prooue vnto you by D. Field ; who † † pag. 176. accusing the Papists to be liers of the worst memories , ( whence it is , saith he , that euery second page in their writings , if not euery second line , pag. 147. is a refutation of the first ) doth perplexe himself about this matter very strangely , within the compasse of a few lines , and inuolueth himself in manifest contradictions .

4. For first he saith , that the Elect , notwithstanding any degree of sinne they runne into , retayn that GRACE , which can , and will procure pardon for all their offences . In which respect also he sayeth , that the reprobate haue no GRACE in them , which may cry vnto God for remission ; and hence it commeth to passe , that all sinne is veniall vnto the one , and all is mortall vnto the other . But see how , within 3. or 4. lines , he contradicteth this assertion : saying ; All sinnes ( that against the holy Ghost excepted ) are veniall ex euentu ; that is to say , such , as may be , and oftentimes are forgiuen through the mercifull goodnesse of God , though there be NOTHING in the parties offending , while they are in such state of sinne , that either can , or doth cry for pardon . Who are they , vnto whom God vouch safeth this goodnesse ? Surely the elect ; for D. Field sayth , that in other men , who are strangers from the life of God ( as he speaketh ) all sinnes are mortall , and not remitted , for want of Grace , which may cry vnto God for pardon . Well then ; in the elect oftentimes there is * * therefore , no Grace . NOTHING that can , or doth cry vnto God for pardon ; and yet the elect also do still retayn that GRACE which can , and will procure pardon for all their offences . Is not this a reall contradiction ? Again ; he * * lin. 37. sayeth . We confesse that all sinnes , not done with full consent , may stand with grace ; wherefore it followeth by the contrary , that all sinnes , done with full consent , exclude grace . Now since it is manifest , that many elect , after grace receiued , do sinne with full Consent ( for such was Dauids case ) it is cleare likewise , 2. Sam. 11. that they fall from grace ; which is restored vnto them afterward , as † † de corrept. & grat . c. 7. S. Augustine doth excellently discourse ; and Catholicks concurr with his opinion .

4. I conclude this passadge with the publick testimony of your Church : * * Artic. Relig. 16. After we haue receiued the holy ghost , we may depart from * * if they loose their faith also , then Caluin sayth falsely that true faith can NEVER be lost . If they do not loose i● , them Caluin saith falsely that true faith can not be separated from GRACE . grace giuen , and by the grace of God we may rise agayn . Whereby it is playn against D. Field , that the elect do not retayn grace in them , notwithstanding any degree of sinne ; but they fall not from that grace of God , by which they are infallibly destinated vnto saluation , and therefore vnto a newnesse of life also , which is necessary vnto this end .

5. Thus much for S. Augustine . The sentence of † † Rat. 10. Campian is cited in theis words . Nisi Diui è coelo deturbentur , cadere ego nunquam potero ; and here your Doctour pretendeth that Campian , euen as Caluin himself , did belieue constantly , that he could neuer fall from faith , but was certayn of his saluation . Which if it were so , then iudge of the soundnesse of your Deuinity , according to the principles whereof , Campian , a resolute Papist , and opposite vnto your Religion , might be infallibly secure of his saluation : and the like all sectaries may , ( as many do ) apply vnto themselues , with a supposed certainty of perseuerance . But as F. Campian doth * * Rat. 8. Age , somuiet hocised vnde &c. post medisi· elswhere particularly reprooue this conceipt , and taxeth your Caluin precisely for the same ; so in † † in the conclusion of his tenth Reason . this place he is farr from that imagination , howsoeuer it pleaseth D. Morton to propose his wordes by the halfe , & to peruert his meaning in the whole . For that blessed Martyr hauing yealded a reason of his confidence ( which he deriueth from all kinds of witnesses in heauen , earth , and hell it self ) non diffiteor ( sayth he ) animatus sum , & incensus ad conflictum ; IN QVO , nisi Diui de coelo deturbentur , & superbus Lucifer coelum recuperet , cadere nunquam potero .

6. Now I remitt me vnto your ingenuity , and conscience , whether D. Morton did not with voluntary , and determinate malice ( as I sayd before ) abridge the sentence , and violate the intention of Campian , to deceiue the Reader , with , sciens fallit . and against his knowledge . For what doth F. Campian affirme ? but onely this ; since I haue theis testimonies of my religion , it is not possible that , relying thereupon , I should euer causâ cadere , be vanquished in that combatt , which I do seriously desire .

7. This may be a sufficient instruction for you ; and by it alone , you may perceiue , whether his heart be single , and syncere in his impugnation of the Catholick faith ; which he laboureth to extinguish by theis miserable inuentions . But it will flourish much more , euen for his sake God , of his infinite mercy , will either mollify his affection , or cohibit his purpose . And now ( kind Maister S. ) I might ease my self , and you from any more payn in this kind , if one more vast vntruth then all the rest , did not compell me to proceed yet a little farther ; the master being of great importance , and , for many respects , not to be passed ouer in silence .

CHAP. 2. D. Mortons vntruth concerning the article of Christ his descent into Hell .

§. 1. The necessity , and waight of this article .

1. AMongst sondry difficulties , which did sometimes afflict my conscience , when I was a brother of your society , this was not the least , viz. What is that , which doth properly , and entirely make a man to be a member of your Church , so that , precisely , for defect thereof he ceaseth absolutely from being of that communion ? In which argument though * * booke . 1. chap. 7. 8. &c. D. Field hath bestowed his diligence , and payne , yet he is so full of perplexity , and vncertainty , that I could neuer settle my conscience firmely , and vnmooueably in his dubious , and enigmaticall resolutions . † † in his Reply . Booke 2. chap. 6. num. 11. D. Kellison hath lately proposed this question vnto D. Sutcliffe ; and though he hath handled it briefly , yet he hath performed his designement with such facility , and such grauity , so appositely , and so punctually , that any man would be mooued thereby to pity , and commiserate your chaos , and Babylonian confusion .

2. But this position ( with me ) is an impregnable bulwark of my Religion : viz. Whosoeuer doth pertinaciously reiect any poynt of faith ( accepted by publick consent of the CATH. Church ) he is an HERETICK , and no member of hir communion . For which consideration , I am as tenderly affected in this article , as in any other of my Creed ; esteeming my self obliged thereunto for two respects . FIRST ; because the essentiall truth thereof , is clearely reuealed vnto me by God , both in his word written ; and by Apostolicall Tradition . In his word written ; for what can be more perspicuous , then this saying ? * * Act. 2.27 . Thou wilt not leaue my soule in hell &c. By Apostolicall Tradition ; for what can be more playn , then this article ? He descended into hell . That the common Creed is an Apostolicall Tradition , your chiefest writer H. † † de Pedēpt . Zanch us doth confesse , and ( as I conceiue ) * * pag. 238. D. Field dissenteth not from his iudgement therein . What † † de Antichr . pag. 48. M. Powell , or his proud Peacock , or some precipitate Spiritts imagine to the contrary , I am not to regard . But if this Creed be an Apostolicall Tradition , then it is * * See D. Fields rule , which I haue cited before ; Booke 1. part. 1. c. 2. §. 2. num. 3. equall vnto the written word of God , euen for that cause . For it proceedeth from diuine inspiration , and so it hath sufficient authority of it self . Wherefore it was not respectiuely decreed by your † † Artic. Relig. 8. Bishopps , that this Creed ought throughly to be receiued , BECAVSE it may be prooued by most certayn warrants of holy Scripture .

3. SECONDLY ; I am mooued by the authority of the Church . For who ( sayth * * epist. 99. S. Augustine ) denieth that Christ descended into hell , vnlesse he be an INFIDELL ? And for the sense of this article , † † Tract. 78. in Ioh. he hath this cleare resolution . Who is he that was not left in hell ? Christ Iesus : but in his SOVLE onely . Who is he that lay in the graue ? Christ Iesus : but in his FLESH onely . For the NATVRALL vnion of his body , and soule was dissolued , but not the HYPOSTATICALL vnion of either with his Person .

4. This truth being so potent , and perspicuous , I aske you now ; what reason haue you for any part of your faith , if you haue not assurance in this ? And if you fall from this , See Luthers saying , before ; pag. 40. what certainty haue you in any other poynt ? Therefore it importeth your Church to shew a due conformity in this article of the Creed . Finally ; you may remember , that S. Athanasius in his Creed ( which your † † Artic. Relig. 8. Church pretendeth to admitt throughly &c. ) hauing premised this denunciation ; Whosoeuer keepeth not the Catholick faith entire , and inuiolate , without doubt he shall perish euerlastingly ; doth afterward subnect this article of Christ his descent into hell , as parcell of that CATHOLICK faith .

§. 2. D. Mortons pretense of his Churches vnity in this poynt , is clearely refuted .

1. NOw see your Doctours syncerity , who may call God to reuendge it vpon his soule , if he deceyue any man with his knowledge . First , he citeth the opinion of * * l. 4. de Christo . cap. 15. Bellarmine in theis wordes : Opinio Catholica haec est ; CHRISTVM VERE SECVNDVM ESSENTIAM FVISSE IN INFERNO . As much as to say ; Christ , in his soule substantially , did descend into hell . Then he addeth . Hanc vestram sententiam NOS quoque iuxià cum Augustana confessione libentissimè profitemur ; non tamen quatenus vestram , sed quatenus veram . WE also , together with the Augustane confession , do most willingly professe this opinion &c.

2. It is well that he left out the Scottish , French , Belgian , and Heluetian confessions ; for he knoweth , that the true Caluinists are hereticks in this behalf . And this is an incuitable conclusion ; because they do obstinately , and wilfully reiect the true , and Catholick opinion , and so , defending an opinion CONTRARY vnto CATHOLICK verity , they can not be exempted from the crime of heresy ; which casteth them into a damnable estate . But , I beseech you , do YOV ( that is to say , your Church of England ) most willingly professe this Catholick opinion ? Alas , that your Apologist hath so iustly called God to reuendge this falsehood vpon his soule : let him intreate our Lord to pardon that prouocation of his iudgement , and , in the meane time , I will demonstrate his falsehood by foure euidences . FIRST ; if YOV be of this opinion ( as he pretendeth ) why are your Bibles infected with this absurd Translation ? Act. 2.27 . some say life ; or person . some body ; or carrasse . Thou wilt not leaue my soule in graue . Is this to submitt your sense vnto the Scripture , or is it not rather to draw it vnto your preiudicate opinion ? This is to measure the yard by the cloth : and thus , while you should be faithfull Translatours , you become corrupt Interpreters of the Scripture . SECONDLY ; why was your Church so distracted in this matter vpon the Sermon , and Treatise of D. Bilson ? How came it to passe , that D. Rainolds his Caluinian resolution in this matter , was confuted by M , Perks , and why did M. Willet ( the Synopticall Theologue ; as he is phrased by † † in his epist. prefixed before the booke of Conference at Hampton Court . D. Barlow ) oppose himself against M. Perks his answere ? Why do your Ministers publiquely in Sermons , and in print , impugne this true , and Catholick opinion ? THIRDLY ; Why is no Minister punished for his repugnancy vnto this truth ? which is of greater consequence , then crosse , cap , surplice , or any ceremonious thing , or whatsoeuer institution of your Church , for which many haue suffered depriuation of their liuings . FOVRTHLY ; the testimony of M. Rogers ( whose booke hath a speciall approbation , as you may see * * pag. 160. before ) will conuince D. Morton of notorious falsehood . For though his purpose was to deliuer the † † that is the title of all his pages . Catholick doctrine of YOVR Church , yet when * * pag. 16. he commeth vnto this article , he sayth , that , in the interpretation of it , there is not that consent , which were to be wished ; some holding one opinion thereof , and some an other . Wherefore , yealding no certayn doctrine , but leauing men vnto their choyce , he addeth ; TILL we know the natiue , and vndoubted * * Faith consisteth not in the words , but in the sense . sense of this article , &c.

3. If this be not a sensible conuiction of M. Doctours singular vntruth , I must confesse that I haue done him iniury , and will be ready to make any satisfaction , that he can reasonably demand . Meane while , he must giue me leaue to detect an other of his excellent sleights , and then I will referr him vnto his best thoughts . As it was a notable vanity in him to affirme , that YOV do willingly embrace the Catholick opinion in this article , so that is a delicate collusion , which ensueth within the compasse of three lines : viz. à VOBIS &c. WE [ in England ] differ from YOV [ Papists ] concerning the place , vnto which Christ descended . For WE say that he descended vnto the hell of the damned ; but YOV say that he descended onely ad limbum Patrum , the region of the Fathers .

4. The authour cited by him , is * * Theomach . l. 7. c. 1. Feuardentius , whose opinion he imputeth here as generally vnto the Papists , as he applied the other vnto your English Church . But , forasmuch as M. Doctour doth continually deale with BELLARMINE , and in the words immediately precedent , alleadged him particularly also in this matter ( as you † † num. 1. see ) why did he now pretermitt him , and select an other ? I will shew you the reason ; for Bellarmine himself in the very next chapter , is of a contrary opinion vnto that , which M. Doctour deriueth generally vpon the Papists . What piety then , or humanity was in this preposterous deuise ?

5. Know you therefore , FIRST ; that the opinion , which he here imputeth vnto VS without exception , is as falsely attributed vnto all Catholicks , as the other vnto YOVR English Church . SECONDLY ; that your difference is in the substantiall sense , and meaning of this article ; but our difference is a scholasticall disceptation in a matter of greater , or lesser probability , which , being a doubt not resolued by the Church , may be indifferently accepted by hir children , without breach of charity , or violation of faith .

6. Thus I haue giuen you a little signification of those many vntruths , which I haue obserued in this Doctour . If it consist not with his credit , or profitt to yeald , yet it concerneth you to beware of his Sirenicall incantations . Your benefitt shall be my reward ; if not so , yet this schedule may be a token of my loue ; and be you well assured , that either , by following my counsayle [ TRY BEFORE YOV TRVST ] you shall preuent an heauy doome ; or , by neglecting it , you shall increase your iudgement .

FINIS .

A TABLE OF THE GENERALL CONTENTS . IN THE FIRST PART . CHAP. 1. § . 1. GERSONS testimony alleadged by D. Field to iustify the pretensed REFORMATION . § . 2. It is impossible that GERSON could wish , or tolerate this REFORMATION ; § . 3. A detection of D. Fields vntruths in citing the testimonyes of GERSON . § . 4. The name , and authority of GROSTHEAD abused by D. Field to the same effect . CHAP. 2. § . 1. D. Fields vntrue suggestion , concerning the vnity of Lutherans , and Caluinists , is refuted . Their difference touching Vbiquity , & the Sacrament . § . 2. D. Fields excuse of their litigation , is refelled . They neither haue , nor can haue any conclusion of peace . CHAP. 3. § . 1. D. Field deuiseth criminations against Bellarmine . § . 2. His inciuility toward the CARDINALL ; whose excellent parts are briefly noted . IN THE SECOND PART . CHAP. 1. § . 1. D. Mortons vntruth in defence of Luther . § . 2. His vntruth in protection of Caluin . CHAP. 2. § . 1. Of the article concerning Christ his descent into hell . § . 2. D. Morton doth vntruly pretend the vnity of his English Church , in the sense thereof .

The PARTICVLAR contents are many ; which I referr vnto the diligence of the courteous Reader .

THE CORRECTION OF FAVLTES , PASSED IN SOME COPIES .

P. signifieth page ; I line ; M. m●●gent , p. 10. l. 40. reade , the same p. 12. ●● num 15. p. 22. l ● proceed . p. 26. l. 6. brimtione . p. 60. l. 27 ●●dery . p. 44 l. 15. 〈◊〉 p. ●5 . l , 4. improbation , 12. l. ●●ist . 17. 〈◊〉 , p. 48. l. 1● Iudes p. 5●●● : with any p. ●● . l. 8. his stile , and sayd pag. 58. l. 15 what 〈◊〉 p. 59. l. 22. your p. 64. l. 26. ●●cl●sasti● .