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 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 VVhatsoeuer 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 VVe 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 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 Commentâ—r ibid Ambrose saying that VVhereas 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 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 EnglaÌ„d 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 ProtestaÌ„ticall * 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.
Berengarius in a Synod at Rome o Admonit vltaâ—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 VVe 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 remeÌ„bred by Claud. de Sainct de Euchar. Also by Bellarm. de Euchar. l. 3. cap. â— 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 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 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 VVitnesses 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 excelleÌ„t 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
suspition of their integrity because S. Cyrill Archbishopp of Hierusalem gaue me this infallible prescription t Cateches 4. Hereticks hide the venime of their opinions grato nomine Christi vnder the acceptable name of Christ And as the dignity the glory the exaltation of Christ is the marke whereat they all preteÌ„d to shoote so they will take their ayme from holy Scripture alone Cap. 37. and as Lirinensis doth well obserue they spice and sprinkle their heresies with innumerable sentences of the word §. 4. The FOVRTH consideration touching the lardge diffusion of this doctrine receiued by the vniuersall Church VVhence it followeth that either Gods PROVIDENCE hath fayled and that he hath not performed his promise or that this doctrine of Purgatory is not erroneous 1. I Considered Fourthly that this doctrine of Purgatory and Prayer for the dead things of mutuall dependency hath bene spread ouer the face of the * See before pag. 16. 17. vniuersall Church both Greek and Latin 2. For though I was informed by our u D Field pag. 99. D. Abbot against D. Bishopp Part. 1. M. Rogers Cath. doctr pag. 120. c. principall Authours that the Greekes neuer intertayned this doctrine yet I found that their suggestion was vntrue inasmuch as the writings of the * See afterward Booke 2. Chap. 1. §. â—2 num 6. Ancient Greeks and the practise of the whole Church including them in that generallity did testify the contrary vnto me in most abundant manner And if any prejudice could accrew vnto this doctrine because it is denied by some men in the Greek Church a greater inconuenience by the Force of the same reason must ensue vnto the doctrine of the Procession of the holy Ghost from the FATHER and the SONNE because this is more generally and earnestly impugned their heresy also herein being such if we belieue the Creed of Athanasius which is accepted by our * English Church Artic. Relig 8. though sometimes ill expounded as excludeth men from the possibility of saluation 3. But whereas my learned Authours do extend the deniall of Purgatory generally vnto the Greeks they erre not knowing See the CeÌ„sure of the Orientall Church or els dissembling the truth For Ieremiah the Patriarch of Constantinople in his rescript vnto the Lutherans deliuereth clearely that the Greek Church prayeth for the dead with intention to relieue some soules afflicted with temporall payn and for a more copious explication of his mind he remitteth them vnto an w De fidel desunct oration of S. Iohn DamasceÌ„ wherein this matter is lardgely handled For he testifieth that in the vnbloudy Sacrifice the Catholick and Apostolick Church maketh a memoriall of the dead Why to relieue their soules Agayn God grant me so to fashion my life that I may not stand in exigence of theis helpes after death But if my lyfe be intercepted and cutt of before I can fulfill my duty God grant that my friends may intreat his mercy on my behalf And thus S. Chrysostome the diuine Preacher speaketh in theis golden words If in thy life-time thou hast not so exactly composed thy soule as thou oughtest giue commandement vnto thy friends to transmitt their helpe vnto thee by almes and oblations 4. Wherefore I conceiued that howsoeuer some Greekes did not or do not admitt the doctrine of Purgatory precisely vnder this * Quis nid haereticus negare audehit TransubstaÌ„t Pracess Sp. SaÌ„cti a P. F. Purgator quia apud priscos sub talibus NOMINIBVS non commemorantur Alfons à castro contra beres l. 8. titde Indulgent name with some other circumstances yet the Church of Greece generally doth retayn the thing it self And this was farther illustrated vnto me by the confession of the Greekes themselues in the Florentine Councell for it appeareth by their publick protestation that they agreed fully with the Romane Church in the essentiall doctrine hereof howbeit they dissented from hir in some points which are not absolutely pertayning vnto the necessity of faith 5. Now concerning such as haue denied this doctrine as well in nature as in name in substance as in circumstance I noted a great difference in the manner and course and reason of their deniall For some denied it Secondarily and by way of inference that is to say by reason of a precedent errour Thus the Armenians certayn Greekes haue bene devolued into a foolish imagination to conceiue that the soule hath no sense of ioy nor payn vntill hir reunion with the body and hence it followeth necessarily that there is no Purgatory after death Some haue denied it Primarily and simply that is to say not in regard of any precedent errour inferring this deniall but directly and precisely in regard of the thing it self Thus onely our Aërians Henricians VValdensians and finally we Protestants issuing from such Progenitours haue reiected this doctrine by a violent separation of our selues from the visible society of the Church 6. But forasmuch as theis Henricians and VValdensians in whom we glory and Catholicks do not enuy vs this honour were sometimes members as truly and really connexed vnto the Papists as any other men and fell away afterward from their communion as VVickliff also did I intertayned my self a while in this consideration viz. Since there was a time yea many hundred yeares when no VVickleuian no VValdensian or Henrician did appeare who did then deny Purgatory who did then oppose himself against this heresy this damnable and blasphemous doctrine as we call it for many generations Wherefore as Tertullian doth excellently say There was a time when such Praescript cap 30. and such heresies were not knowen Vbi tunc Marcion vbi tunc Valentinianus c. where was Marcion and where was Valentinian then It is manifest that they themselues were sometime no hereticks but that they obserued the Catholick Religion c. So I spake in my secrete thoughts and sayd there was a time when our opinions were not knowen where was Henricus or VValdo then It is manifest that they themselues were sometime no impugners of this doctrine but that they did meekely and dutifully obserue it as a part of the true and Catholick Religion 7. I proceeded yet a little farther and considered that we Protestants could not possibly assigne so much as the shaddow of any one man our Henricians and VValdensians excepted denying or doubting of Purgatory who was not hereticall in some other doctrine euen such as we our selues confesse to bring very great and eminent danger vnto saluation And what aduantadge or defence could I take from any heretick to secure my self in such a case For if any man did please me in denying Purgatory yet he did displease me also by some odious and hatefull opinion wherewith he was infected and then I could not find out any true and Catholick Church vnlesse I would distill it mystically out of sondry persons and compound their simples into one body of
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. VVho 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 Dō 354. a disciple of the Arrian heresy and such perfidious doctrines as 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 * Idē licuit Martionitis quod Martioni Lutheranis quod Luthero de suo ingenio fidē innouare c. Tertul. praescrip cap 42. innouatiō 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 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
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 maintenaÌ„ce 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 senteÌ„ce but they cunningly sâ—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 reformatioÌ„ 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 Balthazar 's iudgement * Thekel Dan. 5.27 thou art waighed in
was the man who according to the decree of the Councell of Constance did exhumate the bones of VVickliff 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 VVickliffe 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 disputatioÌ„ against the Donatists do clearely coÌ„uince 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-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 betvvixt the LuthéraÌ„s 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. 1â—1 to remember what M. Luther hath left written vnto posterity viz. Scio me in hac causâ non fuisse tam animoso SVPERBO spiritu quà m 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
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 VVith 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 cos 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 quà m 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 * Tâ—â— 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 tvvo Reasons the one DOCTRINALL the other MORALL vvhich svvayed my vnderstanding povverfully 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 TraditioÌ„ 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 VVISEDOME 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 vvas 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
exception of D. Field against Miracles refelled by the authority of GERSON whom he magnifieth as a man that wished our Protestanticall Reformation 1. I Loued sometimes esteemed the Church-booke of D. Field as the best oracle of our dayes and as the worke commended the Authour so the Authour did reciprocally commend his work in my simple thoughts 2. Amongst sondry positions which he there frameth as bulwarkes of our Religion and impregnable forts thereof I applauded this which here ensueth viz. a Pag. 185. We say that howsoeuer it may be some miracles were done by such good men as liued in the corrupt state of the Church yet that is no proof of those errours Purgatory Transubstant c. which the Romanists maintayn against vs. For VVE PEREMPTORILY DENY that euer any Miracle was done by any man in times past or in our times to confirme any of the things controuersed betweene the Papists and vs. 3. In this resolution I was vndaunted because I tooke it to be substantiall I embraced it as a necessary principle because if it should fayle then it followeth most euidently either that God is not true or that our Religion is false 4. But now after my long and serious discourse concerning the aforesaid miracle I was compelled to sound retreate and to deny my peremptory deniall for my reason did informe me that S. Bernard hath long since by miracle confirmed the doctrine of Purgatory it being one of those things which are controuersed betweene vs and the Papists at this day 5. Besides since any man who is meanely instructed in the writings of the Ancient doth know that S. Gregory was a Papist for which cause b Cathol Apolog. in Secunda Classi D. Morton hath stalled him in the catalogue of Popish Doctours and that S. Augustine his messenger vnto vs deliuered the same Popish faith in England as c Centur. 1. fol. 35. Iohn Bale confesseth saying Augustine the Romane was sent as an Apostle from Gregory the first to season the English-Saxons with a popish faith whence the same Bale is pleased to affirme that King Ethelbert died 21. yeares post susceptum papismum after he had receiued Popery finally that this holy blessed man who came from farr to sing the Lords song in a strandge land did worke many rare miracles by cooperation of the Diuine Power for this is euidēt by the testimony of d Lib. 7. ep 30. S. Gregory the Great of e Eccles hi. l. 1. c. 26. 31. l. 2. c. 2. c. V. Beda and of sondry others yea f Act. Mon. pag. 105. Iohn Fox himself can find no exception against this poynt howsoeuer he participateth with the malignity of g Contra Camp Rat. 5. D. Humfrey h In his Reply pag. 185. M. Iewell i Centur. 1. Iohn Bale c. and throweth out his contumelies against so worthy a Saint to disgrace the work of our happy Conuersion from Paganisme vnto Christianity I desired to vnderstand whether we could truly deny since we do PEREMPTORILY DENY that none of those things were euer confirmed by Miracle wherein the controuersy standeth betwixt us and the Papists at this day For I argued thus in my priuate cogitations and said Did God concurr with our Augustine and his assistents by any FALSHOOD to strengthen the supposed heresies which they did then and Papists do now maintayn No for this were against his Truth I know that he neither deceiueth nor is deceiued Or did he concurr with them by CONFVSION to strengthen some part but not all that faith which they preached in the name and authority of the Romane Church No for this were against the sweet disposition of his gifts and workes and I am assured that he is the God of order and not of confusion as I see in the Catholick Church 6. But there is yet an other euidence which as it is more particular so it was more potent and perswasiue vnto me then the former And because as it was a key to vnlock my vnderstanding so since it doth most highly import your selues deare Contreymen to take good notice thereof I will here deliuer it vnto you briefly and playnely branching it into three considerations 7. FIRST therefore it may please you to be informed by k Pag. 171. D. Field that TRANSVBSTANTIATION is one of the greatest mysteries of Popish religion which all Papists at this day do most firmely hold and belieue Whence it followeth if so speciall a * Miraculū in Mysterio Mystery of Popish faith as this is were iustified by any Miracle then all the Religion of the Papists is thereby confirmed and established eminenter that is to say in a principall or eminent manner 8. SECONDLY it may please you to be farther indoctrined by the mature resolution of l Pag. 186. D. Field and the graue iudgement of the Metropolitan himself for this CHVRCH-booke was composed at his * See D. Fields ep dedicat to the Archb. of Cant. direction approued by his censure and publicated by his authority that there is NO BETTER proof of the goodnesse of our the Protestants cause then that that which we Luther Zwinglius c. haue done in the REFORMATION of the Church was before wished for expected and foretold by the BEST men that liued in former times in the corrupt state of the Church In the number of which best men he recompteth GROSTHEAD and GERSON whom with some others he doth * Pag. 85. elswhere intitle VVorthy Guides of Gods Church But how good a proof this is and how laudable our Reformation is which standeth and supporteth it self chiefly vpon the same you may perceiue by the little Appendix which ensueth in the conclusion of this Treatise Which when you haue carefully perused and discreetly waighed then reflect vpon this matter and then speake in the vprightnesse of your consciences betwixt God and your selues whether the Cause be not very bad and the Patrones thereof much worse Let that be an example vnto you for euer to see what immoderate affectation of vntruth possesseth your most eminent Authors and how miserable your Religion is of whose goodnesse there is no better proof 9. THIRDLY and lastly it may please you to vnderstand that this worthy Guide of Gods Church and one of our pretended Fathers m Part. 4. Serm. in festo Corporis Christi Iohn Gerson the most Christian Doctour as he is commonly stiled by the Church discoursing vpon the aforesaid great mystery of Popish Religion and reproouing INFIDELITY to witt of Berengarius and in him of Caluin for it is a memorable poynt to consider that though Berengarius did abiure his errour against the Reall presence and died * See Gerson ibid. penitently for the same yea though the n Centur. 11. c. 10. pag. 527. Lutherans of Magdeburge themselues do expressly say that Pope Leo the 9. did meritt great praise by condemning the heresy of
children the payn is more durable then the fault as * Tract 124. Ioh. S. Augustine speaketh least the fault should seeme small if the payn were finished with it 6. Now as the temporall payn of sinne is justly reserued after the remission of the guilt so it is not alwayes inflicted in this life De Ciuit. Dâ—l 21. c. 13. but sometimes in the next Wherefore S. Augustine confessing that God doth designe poenas teÌ„porarias pro peccatis praeteritis distinguisheth immediately and saith poenas temporarias alij in hac vit a tantùm alij post mortem alij hîc illîc patiuntur 7. Thus I found a double reason of Purgatory the FIRST because some smaller sinnes wherewith grace may consist in the soule are there expiated both in respect of guilt and payn the SECOND because some temporall payn reserued by the justice of God after forgiuenesse of the guilt by his mercy is there sustayned by them who haue not bene exercised with condigne pennance in this life And here ariseth a proper solution vnto the subtility of D. Field See before pag. 103. who would conclude that if all sinne be taken away which is the cause the effect must cease which is punishment c. For though the obligation vnto eternall punishment ceaseth actually vpon remission of the guilt yet the obligation vnto temporall punishmeÌ„t doth remayn by the justice of God his ordinance concurring with our desert is a sufficient cause to produce such effect Therefore till his justice be satisfied the cause of punishment doth still endure 8. To coÌ„clude Whereas M. Rogers would inforce an absurdity vpon Eckius other men as though they were distracted into great variety of opinion coÌ„cerning the cause of Purgatory he misreporteth their intentions For though some few men did conceiue that all veniall sinne is wasted and taken away from the soule immediatly vpon hir separation from the body yet I saw that they and all other Papists to speake in my old language do concordably and vniformely teach that no mortall sinne such as * See D. Field pag. 146. excludeth grace from the soule and * See S. Au. Enchirid. ad Laur. c. 69. excludeth the soule from heauen is purdged after this life otherwise then in reference vnto temporall payn reserued and inflicted after remission of the guilt But M. Rogers would lead his reader to conceiue that the Papists are singularly diuided in their opinions some affirming that onely Veniall sinnes others resoluing that Mortall likewise are cleansed in a penall estate 9. Many such collusions and deuices I obserued in this Author but I will not trouble your patieÌ„ce any longer with the recapitulatioÌ„ of his vntruths forasmuch as by this little which you haue already seene you may coniecture of the rest which I conceale VVhat can you expect from them whose Religion is founded vpon the sands of falsehood and not vpon the rock of truth Do men gather grapes of thornes or figges of thistles Wherefore I will now make hast vnto the conclusion of all and I will end my discourse briefly with him froÌ„ whom my conuersion did happily beginne CHAP. II. Of D. HVMFREY and his booke intituled Secunda pars Iesuitisini coÌ„tayning his answer vnto the 5. former Reasons of EDM. CAMPIAN COncerning the Authour and his work I will say little it is the iudgement of many principall Diuines in EnglaÌ„d that D. Humfrey was worthy to endito such a booke that the booke is worthy to proceed from Arch a man who was reputed sound in the fayth for which he suffered voluntary banishment profound in that science wherein he was a Doctour by his degree * At Oxon Professour by his place Besides as the qualitie of the aduersary deserued good respect and the weight of his reasons required condigne satisfaction which neither himself nor D. VVhitaker haue yealded thereunto so it did greatly import him to deale vprightly substantially in his answere forasmuch as he designed two * Burleigh Leycester honourable Persons to be the Patrones of his labour two learned * Oxford CaÌ„bridge Vniuersities to be the Iudges of his exactnesse But when I found his vnfaithfullnes in his relatioÌ„s his digressions from the matter Non ideò vera mihi videbantur quia deserta c. See S. Aug. Conf. l. 5. c. 6. the generall imbecillity of his discourse flourished with a certayn streame of eloquence and beautified with pleasing phrases I could not esteeme that to be a true venerable Religion which is so basely slenderly supported by theÌ„ who are accompted Pillars in our Church §. 1. S. AVGVSTINE notoriously depraued by D. HVMFREY Rat. 3. 1. VVHereas that excellent and renowned F. Campian in those short Reasons which bring eternall memory vnto their Authour doth obiect vnto the Protestants the inuisibility of their Church and that it was not otherwise visible for many ages then in some scattering hereticks AERIVS Vigilantius Berengarius c. from whom they receiued not an entyre religion but begged certayn pestiferous fragments alone D. c In resp ad Camp p. 261. 262. Humfrey finding himself taken in an inexplicable difficulty windeth vp and downe to find some plausible euasion and therefore he sayeth VVherein Aërius did erre we reject it wherein he held any thing agreably with the Scripture we receyue it c. 2. After this obscure and vncertayn oracle he resolueth most plainely that he and his Church will not digresse from Aërius in this poynt and therefore he addeth We do not disapproue that which Aërius thought and Augustine hath related that we ought not to pray nor to offer oblation for the dead because this is not contayned in any precept of the Scripture which d He quoteth Aug. de cura pro mortuis Augustine also doth seeme to signify when he sayeth that this commendation of the dead â—s an ancient custome of the Church Thus Aërius is iustifyed against the vniuersall Church and his heresy is preferred before the Catholicke faith But of this matter I haue intreated more particularly * Pag. 14. I wanted D. HuÌ„frey his booke when I cited his opinion which I haue faithfully deliuered though the word rectè be not in my author yet it iâ— sufficiently implied in him before 3. The thing which I yeald now vnto your coÌ„sideration is the subtile and artificiall collusioÌ„ of this renowned Doctor For wheras he pretendeth Scripture negatiuely against prayer for the dead and that S. Augustine had only custome to maintayne it I found that S. Augustine premiseth Scripture in defence therof then confirmeth it by that authority which to †Epist 118. impugne is the part of most insolent madnesse For e de curâ pro mort cap. 1. sayth he VVe read in the bookes of the * 2. 12. 4â— Machabees that Sacrifice was offered for the dead But if this were read no where in the OLD
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) 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) De CoÌ„siderat l. 3. S. Bernard bringeth vnto the consideration of Eugenius the Pope sometimes his (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) De Antichr pag. 68. compellation vnto the Iesuites in this manner S. LVTHERVS Non potest is salutem consequi qui non ex toto corde Antichristum * Tâ—CEâ—Tò SCIO Papam esse magnuÌ„ diuÌ„ Antichristum quà m Dâ—uÌ„ ipsâ—m esseâ—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 esâ—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 resemblaÌ„ce 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) 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) part 1. de Eupt â—hriâ—â— 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) EpiphaÌ„ haeres 75. reported that ipsi sermo furiosus magis quà m erat humana conditionis Doth not (d) pag. 64. D. Field also approximate vnto them both VVe 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) 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) Part. 3. dialog Apoget de Concil ConstaÌ„t 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 VVICKLIFFE 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
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 â—end vnto the castigation and suppression of VVickliffians 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 diuersiâ—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 VVord 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 Zuâ—ick vnto Wittemberg and from VVittemberg 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 Bullâ—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
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 VVord 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 VVe 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 leauē corrupteth the whole lūp 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 argumēts of Zwinglius his cōfederates 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 significāt 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 quà m 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 opiniō 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 * Cētur 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 †Cētur 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 VVith Vnder the bread and wine may be eaten chewed and digested euen of Turks which were
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. 7â— 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 VVe 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 liteÌ„ dirimendam sayth Zwingl tom 2. in responsâ—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 vncoÌ„posed at this day Why did * See loc coÌ„ 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. Camâ— piaÌ„s 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 coÌ„fession of * SacrameÌ„taries deny to subscribe therevnto whatsoeuer D. Field pretendeth See Iosias Simlerus in vita Bulling Augusta might be assembled to condemne the Zwinglians and all other enimies of their religion Likewise the Flacians a particular sect of Luthers ghospell desired to haue a publick Synod but with this caueat that all Sacramentaries Swhenchfeldians Osiandrines should be excluded from the same Which vnequall courses stirred vp Bullinger to write that since the Lord hath freed vs from the seruitude of the Pope we will not suffer our selues to be oppressed by the new tyrany of such as vnder the pretense of the ghospell aspire vnto a primacy and dictature in the Church We wâ—ll not be shutt out from the company of Saints at their choyce and pleasure c. 17. But their mutuall fury is so augmented that Sturmius seing no submission on either side professeth vnlesse the Euangelicall kings and princes interpose their authority to take away theis contentions without doubt the Churches will be infected with many heresies and hence a great vastation of Christianity will ensue as it came to passe in Asia Greece and Africk for the like causes The fundations of our Religion are conuelled the chief articles are called in question a playne way is prepared for Turcisme and Atheisme to enter in vpon vs If I would proceed farther in this argument I might informe you how fatall and vnhappy the conuents of your Ghospellers haue bene at Marpurge at Swabach at Smalcald at Maulbrune where they treated about their owne Religion and at Ratisbone where they should haue entred into a conflict with the Catholicks but the precedents are sufficient to let you vnderstand that you haue not a due subordination of persons and consequently no rule of peace pag. 169. howsoeuer D. Field is pleased to affirme that with your Churches an end is made of all controuersies c. See the place and iudge of his exactnesse 18. My THIRD exception against D. Fields pretended rule is in respect of the matters wherein your dissension doth consist For they are many in number reall in euidence substantiall in waight as I could prooue abundantly out of the writings of Luther Hunnius Conradus c. of the one part Zwinglius Sturmius Clebitius c. of the other to the iust reproof of D. Field who sayth that your differences admitt an easy reconciliation and that this shall be iustified against the proudest Papist of them all 19. My counsayle vnto you is alwayes the same TRY BEFORE YOV TRVST you haue already seene an example of his reconciling art in one poynt and by that you may take an estimate as well of his syncerity as of his solidity in the rest If your excellent and heroicall Spirit will be so grossly abused and deluded by him or any other to the certayn perill of your soule you can neuer plead inuincible ignorance for a iust excuse 20. Now to conclude this chapter good Sir if I did not experimentally know the variety and vanity of opinions in your Church 2. Timoth. 4. and that as some men heape vp a multitude of teachers vnto them selues so others confine all things vnto their owne sense and spirit I could easily belieue that you would admitt a triall by the Fathers and that you would rest in the iudgement of the Church But forasmuch as I know that neither all nor the greatest part of ghospellers in England will submitt themselues dutifully and humbly vnto this rule though I may and do challendge it at their hands therefore I will lay downe three considerations whereby you may see the equity yea the necessity of the sayd rule and how you are bound in Christian simplicity to accept it with true and hearty obedience 21. FIRST it is impossible without extraordinary reuelation to distinguish Canonicall Scripture from Apocryphall otherwise then by the testimony of the Church SECONDLY when by the testimony of the Church you can thus distinguish the Scripture yet you must giue credit vnto some translatours since you vnderstand not the originall text and if they render the Scripture vnfaithfully how can you buyld your faith vpon it with infallible euidence THIRDLY when by the authority and warrant of the Catholick Church you haue the Scripture faithfully translated the principall poynt is yet behind Tantum obstrepit veritati adulter sensus quantuÌ„ corruptor stylus Tertull. in praescript c. 17. to witt the sense which is the very soule thereof If pure necessity compell you to fly vnto the Church for your assurance in the first and second poynts will you rely vpon your owne discretion and wisedome in the third If you obiect your Spirit I also obiect mine If inward testification I haue the same You compare Scriptures so do I. You pray I do the like You are sure my certainty is as great You haue reason mine is as strong You haue faith mine is not inferiour Thus our contention is earnest and our successe is none 22. What remayneth but that we both should try our Spirits and examine our priuate thoughts according to the perpetuall and generall doctrine of that Catholique Church from which we receiued the Scriptures and which by singular notes of Antiquity Vniuersality Consent Succession c. is most eminently approoued vnto vs For which cause †cap. 15. Tertullian doth excellently prescribe and if I be not much deceyued * in his epist to the Archb. of Cant. D. Field doth condescend vnto him that Whereas Hereticks pretend the holy Scriptures and as they mooue some men with their boldnesse before hand so in the congresse of disputation they tire the strong and insnare the weake and dismisse the middle sort with scruples we must preuent them in their course and not admitt them vnto any disputes concerning the Scripture and if this be their strength we must consider first of all to whom the possession of Scriptures doth agree least he be admitted vnto them who hath no right therein c. The residue I commend vnto your owne perusall and so I referr the euent of all vnto the blessed disposition of our onely Lord and Sauiour Iesus Christ CHAP. 3. The falsehood and inciuility of D. Field traducing Card. Bellarmine §. 1. Three criminations deuised against the worthy Cardinall by D. Field 1. Your learned Doctour hath sprinkled many vntruths in his discourse to the personall disgrace of Bellarmine and then
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 conâ—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 VVAYES 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 meÌ„bers 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 reasō 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 perfectiō 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 commēdable 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