Of the Church fiue bookes. By Richard Field Doctor of Diuinity and sometimes Deane of Glocester.

The Second Booke. (Book 2)

§. 1.

I Come to his Second Booke, in the first part whereof hee challengeth mee for traducing the foure Doctors of the Church, beginning with Gregory, and from him proceeding to the rest. To make it appeare that I haue wronged Gregory, First a 1.1 he noteth, that the principall drift of my discourse touching the Church, is to proue that the opinions wherein the Papists dissent from the Protestants at this day, were not the doctrines of the Church wherein our Fathers liued and died, but of a faction only, predominating in the same. Secondly, b 1.2 that to this purpose I frame an appendix, wherein I produce the testimonies of sundry Fathers and Schoole-au∣thors, to justifie the foresayd position. Thirdly, that c 1.3 descending into the controuer∣sie, whether any sinnes be remitted after this life, or not, I vse this pretense; to wit, that whereas Lombard and other do say, that some veniall sinnes are remitted after this life, we must so vnderstand their sayings, that therefore they are sayd to bee remitted after this life, because they are taken away in the very momēt of dissolution, the last instant of life being the first after life. That this is the summe of that Exposition I make of Lombards, & other mens opinion, cōcerning the remission of sins after this life where∣in, how sincerely, & exactly I deale, he wil not dispute. 4^ly, d 1.4 That to corroborate this my Exposition, I bring a testimony of S. Gregory, not without great wrong done vnto him.

To these his obseruations I briefely answere: First, that it is true that the doctrines wherein the Papists and We dissent at this day, were not the doctrines of that Church, wherein our Fathers liued and dyed; but that I haue in any part vntruly set downe the differences betweene them and vs, this false runnagate shall neuer be able to proue: though, if his credit would reach vnto it, hee would gladly make men beleeue so. 2^ly, That I haue indeed framed and added such an Appendix as he speaketh of, to my Third booke, wherein I haue produced sundry learned men, and Schoole-authors, for proofe of that my former position; calling them, as they well deserue, worthy & learned men: but, that they are mine enimies, or that I speake honourably of them for mine own ad∣uantage; is but the saying of a silly fellow, that careth not much what hee sayth, soe he may be thought to say something. Thirdly, that this good fellow, that complaineth so much of falshood and bad dealing, hath in his third obseruation wholy mistaken the matter, & shamefully belied me; for I make not that costruction of the sayings of Lom∣bard and others, which he speaketh of, but it is the construction of Alexander of Ales, the irrefragable Doctor, and first of all the Schoole-men. But that the Reader may the better perceiue how hee peruerteth all that commeth in his way, I will lay downe the matter at large. In the twentieth Chapter of that Appendix he speaketh of I produce the iudgment and resolution of Scotus, Durandus, and Alexander of Ales, that all sin∣fulnesse is vtterly abolished in the very moment of dissolution, and that there is no re∣mission of any sin, in respect of the fault and staine after death. The words of these Au∣thors I set downe at large. The words of Alexander of Ales are these.

e 1.5 Finall grace taketh away all sinfulnesse out of the soule, because when the soule parteth from the body, all pronenesse to ill, and all perturbations which were found in it, by reason of the coniunction with the flesh, do cease, the powers thereof are quieted, & perfectly

subiected to grace, & by that means, all veniall sins remoued: so that no veniall sin is re∣mitted

after this life; but in that instant wherein grace may be said to be finall grace, it hath full dominion & absolute command, and expelleth all sin. Whereunto he addeth, that whereas the M^r of Sentences, & some other do say, that some veniall sins are remit∣ted after this life; some answer that they speake of a full remission, both in respect of the fault and staine, and the punishment also: but that others more narrowly and pier∣cingly looking into the thing, do say, that they are to be vnderstood to say, sins are re∣mitted after this life, because (it being the same moment or instant that doth continuate

the time of life, & that after life, so that the last instant of life, is the first after life) they

are remitted in the very moment of dissolution, grace more fully infusing, and pow∣ring it selfe into the soule at that time, then before, to the vtter abolishing of all sin, all impediment formerly hindering her working, now ceasing. So that these are the

words of Alexander of Ales, deliuering the opiniōof many worthy men in the church, and not mine: and therefore whether he and they doe aptly expound the sayings of the Master of Sentences, and others, or not, it is nothing to me; for I doe not so inter∣pret the sayings of these men, nor cite him to proue they are to bee so interpreted: but cite him onely to shew, that many learned men, in former times, did thinke all sinful∣nes to be purged out of the souls of men, departing hence in the state of grace, euen in the very moment of dissolution: which he clearely sheweth, and besides telleth vs how they sought to construe the sayings of them that seemed to bee of another judgement, that they might not be thought to bee contrary herevnto. The same may bee con∣firmed out of f 1.6 Bonaventura, who sayth, it was the opinion of certaine Doctours, who were of good vnderstanding, that no sinne is remitted after death, because the force of Free-will, in respect of merite, or demerite, doth altogether cease. These, as he saith, thought, that veniall sinnes are wholly remitted and taken away, either by repentance, or by finall grace, if there bee no time and place for repentance: as when a just & good man is suddainly seized vpon by death. The Authour of the booke called g 1.7 Regimen Animarum, a manuscript copy whereof I haue, who liued about the yeare 1343, hath these words. Delet gratia finalis veniale peccatum, in ipsà dissolutione corporis, & animae, ex virtute completionis sui status, quamvis motus contritionis non sit ad illud di∣rectus, & hoc ab antiquis dictum est; sed modò communiter tenetur, quod peccatum veni∣ale hinc deferatur à multis, etiam quoad culpam. That is, finall grace doth abolish and vtterly take away veniall sinne in the very dissolution and parting of the soule and bo∣dy, in that she groweth to bee in a full and perfect estate, though no motion of contri∣tion bee directed to the putting of it away: and this was said by the Auncient, but now it is commonly holden, that many carry venial sinnes with them out of this world. e∣uen in respect of the staine and fault. Caietan agreeth with those Auncient Diuines, that this Author speaketh of: his words are these: h 1.8 Patet quòd nec pro fomite purgan∣do, qui etiam in baptizatis remanet, nec pro reliquis quibuscunque, nisi satisfactione debit â pro commissis velomissis, poenae sunt purgatoriae; sicut nihil acquirit grave ex remotione pro∣hibentis, sed iuxta pristinam gravitatem tendit ad proprium locum: it a anima ex remotlone prohibentis, iuxta sortitam prius charitatem, in coelestis patriae mansionem sibi paratam intrat. That is; It is evident, that Purgatory paines serue neither for the purging out of the remaines of concupiscence, which still abideth euen in the Baptized; nor for the taking away of any other thing whatsoeuer: but onely for the satisfying for the sinnes of omission and commision that are past: and therefore if that bee once per∣formed, as a heauy thing, when that is taken away which hindered, getteth no new quality or vertue, but by force of that waight and heauinesse it formerly had, goeth to the proper place where nature hath appointed it to rest: so the soule so soone as that is taken away which hindered, by force and vertue of that charitie it formerly had, entereth into the mansion of the Heauenly Countrey provided for it. Further hee addeth, that, as after death, charitie is, extra statum merendi, that is, in a state wherein there is no farther meriting: so likewise it is in a state, wherein it is capable of no in∣crease, the increase of charitie being the bound of the merite of it: whence it followeth, that there is no purging out of any sinne after death; for if after death there bee no new increasing of that grace and charitie which during life stood together with veni∣all sinne, there is no purging out of any such sinne after death; seeing it is charity stir∣red vp, and enkindled, that consumeth sinne, as the burning Furnace doth a droppe of water, and nothing else. This is the resolution, not of a few or meane men, but of many, and those the greatest and best esteemed of in the Churches, wherein our Fa∣thers liued and died. To these I say, Gregory seemeth to agree, saying, That the ve∣ry feare that is found in men dying, purgeth out the lesser sinnes. But heere Maister Hig∣gons hath noted i 1.9 three points of fraudulencie, as hee saith, committed by mee in a few words: First by an omission: in that, whereas Saint Gregory saith, plerunque, for the

most part it is so, I omitte and leaue out this particle: Secondly, by a reddition in that whereas Gregory saith the Smallest, I say the Lesser. Thirdly, by an extension, in that whereas Gregory saith the Soules of the iust are purged, I say in a more generall sort, the soules of men dying are purged. For answere hereunto I say, I haue no way misalledged Gregory, nor deriued any conclusion out of any words of his, contrary to his purpose and Doctrine in other places; for k 1.10 Gregory seemeth to bee of opinion, that the feare, that is found in the soules of good men dying, doth alwayes purge out the lesser sinnes, so often as it is found in them: but, that it is not alwayes found in them, but for the most part; whereas I haue onely said, it doth purge out such sinnes, without adding alwaies, or for the most part. And that hee addeth the particle for the most part, to shew that this feare is not alwaies found in good men, when they are to die, and not to deny the effect of purging out the smaller sinnes vnto it, wheresoeuer it is found, appeareth, in that immediatly after; by way of opposition he saith, that, nonnunquam, that is sometimes, God strengtheneth and confirmeth the mindes of men ready to die, that otherwise would feare, so that they doe not feare at all: but if wee take the words as Higgons would haue vs, yet am I no whit disaduantaged: for if the feare of Gods iudgements alone, doe for the most part purge out the lesser sinnes, it is likely that other good motions, and the strengthning of grace, and putting of it into a state of perfection, by the subtraction of impediments, should take away the rest: which is all that I haue said. For I doe not say, that hee doth agree with those that thinke all sinfulnesse is purged out in the very moment of dissolution; but that hee seemeth to a∣gree with them, or that in consequence of reason hee should agree with them. Neither is his next exception of least, and lesser, any better then this: For Gregorie himselfe in the thirty ninth chapter of the same booke speaking of those sinnes, that are compa∣red to timber, hay, and stubble, and are to be purged out by the fire, the Apostle spea∣keth of to the Corinthians; calleth them indifferently peccata parua, & minima, le•…•…ia, & leuissima, minuta, atque leuissima, that is small and smallest, light and lightest sins: so that small or light sinnes in the positiue degree, are the same with him that least or lightest: and therefore it was no fraudulencie in mee, not translating any sentence of Gregorie, but reporting his opinion touching veniall sinnes, indifferently and freely to name them, small, lesser, or smallest, and lightest sinnes; seeing in his meaning and phrase of speech, and trueth of the thing it selfe they are all one. The last exception is more friuolous then the two former, for speaking onely of the soules of the iust, and the purging out of such sinnes as are found in them till death, in my whole discourse, what neede was there, that I should adde iust, seeing no man could possibly vnder∣stand mee to speake of any other? but it seemeth the pooreman knoweth not well what hee saith, for hee will haue Gregorie to meane by iust men, men of singular s•…•…cti∣ty, and not generally all that are in the state of grace: and yet denieth that all the sins of these, are purged out in death, so casting into purgatorie, not only those of the mid∣dle sort, but the best and perfittest also, contrary to the opinions of his owne Diuines. So that wee see here is much a doe about nothing: and as the poore man said, when he shore his Sowe: heere is a great crie and a little woolle. For I doe not absolutely say, that Gregory fully agreeth with these worthy Diuines before mentioned, who thinke all sinnefullnesse to be vtterly abolished and remoued out of the soule, in the ve∣ry moment of dissolution; but that hee seemeth to agree vnto them; or that in conse∣quence of reason hee should agree vnto them, in that hee maketh the very feare, that is found in men dying, to purge out their lesser sins, when it is found in them, though alwayes it be not found in them: which is not my priuate conceit, but the Grecians in their Apology touching Purgatory, long before deliuered the very same more pe∣remptorily; namely, that Gregory by this saying, and some other found in him, doth vtter∣ly ouerthow that Purgatory which hee is thought to teach: And if hee will bee pleased to peruse the Schoole-men, hee shall finde in l 1.11 Alexander of Ales, that the best of them thought Gregorie to bee of opinion, as they also were, that all sinne in respect of the staine, or fault, is purged out in death: some interpreting his wordes, where hee spea∣keth of remission of sinnes after this life, of that remission which is in the last instant

of this life, and the first of the next: and •…•…her •…•…herwise. And therefore Master Hig∣gons might well haue spared his taxation of me, and omitted his marginall note, m 1.12 that many such tricks were found by the Bishoppe of Eureux in the writings of the Lord Plessis Mornay. For in all that which I haue written touching this point, there is not so much as the least shadow of any ill dealing: and for that worthy Gentleman, against whom that Bishoppe so•…•…ght aduantage, by cauilling against some parts of his allega∣tions; it will bee found, that hee hath more sincerely handled the controuersies of re∣ligion, then euer any Romanist did. That if any mistaking be found in him; there are ma∣ny moe, and more materiall in farre lesse compasse, in the writings of Cardinall Bel∣larmine himselfe: and that in his anatomy of the Masse, the booke excepted against by the Bishoppe of Eureux, hee hath in such sort cutte in sunder the sinewes, not onely of the Masse, but of the whole masse of Romish religion; that all the rabble of Romanists will neuer bee able orderly to answere that whole booke, howsoeuer it is easie to ca∣vill against some parts of any thing neuer so well written.

But to returne to the matter in hand: whatsoeuer wee thinke of Gregory, of whom I say onely, that hee seemeth to agree vnto the opinion of those Diuines, who thinke all sinnefulnesse to be purged out of the soules of men dying in the state of grace, in the moment of dissolution: it is certaine, that exceeding many of best esteeme in the Ro∣mane Church informer times, were of that opinion: and the same is proued by vnan∣swerable reasons. Whence it will follow ineuitably, that there remaineth no punish∣ment to bee suffered after death, by men dying in the state of grace. For they are pro∣positions of Saint Bernard, that all the world cannot except against; n 1.13 that when all sinne shall bee wholly taken out of the way, no effect of it shall remaine: that the cause beeing altogether remoued, the effect shall bee no more: and, that all punishment shall hee as farre from the outward man, as all fault shall bee from the inward. Now that all sinfulnesse is purged out in the very dissolution of soule and body, is confirmed, as I said, by vnaun∣swerable reasons; for seeing the remaines of naturall concupiscence, the pronenesse to euill, difficultie to doe good, and contrarietie betweene the better and meaner facul∣ties of the soule, are wholly taken out of the soules of all them that die in the state of grace, in the moment of dissolution, euen in the iudgement of our aduersaries them∣selues, (there being nothing in the fault or staine of sinne, but the acte, desire, & pur∣pose; which cannot remaine, where concupiscence, the fountaine thereof, is dried vp: or the habituall liking, and affecting of such things as were formerly desired, purpo∣sed, or done ill; which cannot be found in a soule, out of which, all naturall concupi∣scence, inclining to the desiring of things inordinately, is wholly taken away, and it selfe turned to the entire desiring of God alone, and nothing, but in, and for him; as is euery soule, out of which, concupiscence, inclining to affect finite things inordinate∣ly, is wholly taken away.) It is more then euident, that all sinnefulnesse is wholly taken out of the soule of each good man, in the very moment of his death, dissolution, and departure hence. See then the absurditie of Romish Religion! the soule of a good man, in the moment of death, is wholly freed from all sinnefulnesse▪ there is nothing found in it, that displeaseth God: charitie, and grace, making those in whom it is, ac∣ceptable to GOD, is perfect in it: and yet it must bee punished, to satisfie the iustice of GOD, because it was sometimes sinnefull. Truely Ieuer thought, whereas there are two things in sinne, the fault, deformity, or staine; and the punishment; that Christ, who is the Lambe of God that taketh away the sinnes of the world, by the working of his sanctifying grace, purgeth out the one; and by vertue of his satisfactory sufferings, freeth such as he purgeth from the impuritie of sinne, from the punishment due vnto it; and that in proportionable sort he purgeth out the one; and, by vertue of his satis∣factory sufferings, freeth vs from the other. So that when sinne is onely so purged out, that it is no more predominant, there remaineth no condemnation, but yet some punishment, as in the case of Dauid; and when it is wholly taken away, there remai∣neth no punishment at all: which whosoeuer contradicteth, is iniurious to the suffe∣rings of Christ, & the Iustice of God, who will not require one debt to be twise paid. For it is most certain, that Christ suffered the punishments, not only of those sins, that

men commit in the time of ignorance, 〈◊〉〈◊〉, and the state of Nature, before Bap∣tisme and Regeneration, but of all sinnes: and that the reason, why notwithstanding godlesse men are subiect to all kindes of punishments, as before; is, because they doe not become one with CHRIST; nor are made partakers of his sanctifying Spirit, purging out the sinfulnesse that is in them; that they might enjoy the benefite of his satisfaction: as likewise the reason, why good men, such as Da•…•…id, turning to God by repentance, are still subject to some punishments in this life, notwithstanding their v∣nion with CHRIST, is, because they are not so fully conjoyned to CHRIST, and made partakers of his Spirit, as to be purged from all sinne. For if they were, they should be freed from all punishment by his sufferings: he hauing suffered for all them, that become one with him, all that the Iustice of God requireth. This is that heresie of the Papists, which I speake of, namely that, to satisfie Gods Iustice, the soules of men dying in the state of grace, must suffer punishments answereable to the sinnes they some-times committed, though now pure from all sinne. This conceipt neuer any of the Auncient had: howsoeuer some of them supposed, that sinfull men in hell, may be eased or deliuered thence; and some other (as Augustine, & such as fol∣lowed him in the Latine Church) were doubtfull whether some impuritie might not remaine to be purged out of the soules of men dying in the state of grace, by afflicti∣ons and chastisements after this life. And therefore it is vntrue that M Higgons saith, o 1.14 This imputation of heresie cleaueth as fast to the Fathers, whom we pretend to honour and reuerence, as to any Papist at this day. If Gerson, or any other whom I honour, held this heresie, they held it not heretically, as the Romanists now doe: euen as Cyprian helde the heresie of rebaptization, and sundry of the Auncient the heresie of the Millenaries, but not heretically: so that Vincentius Lyrinensis saith, p 1.15 The Fathers were saued, and the children condemned: the authors of errours acquited, & the followers of them in the same, cast into the pit of hell. But M^r Higgons saith, Bernard (whose sayings touching the not punishing of such as are freed from the impurity of sin I alleadge; thereby to ouerthrow the erroneous conceipt of Papists touching Purgatory) admitteth Purgatory: & there∣fore q 1.16 I traduce the Testaments of the dead, to establish such doctrines as they impugne. For answer whereunto I say, that whether Bernard admit Purgatory or not: yet may hee haue a sentence, which supposing all sinfulnes to be purged out in the moment of disso∣lution, proueth that there is no Purgatory, to which purpose I alledge him, & therfore traduce not the testaments of the dead to establish any Doctrines they impugned; as M^• Higgons vntruely & vnjustly chargeth me. For my r 1.17 distilling our Church out of the writings of learned men liuing vnder the Papacie, I shall haue a sitter place to answere him, when I come to his Appendix: where I will make it appeare, that the Israel of God hath not binforced (as he vntruely saith it hath) to seeke to the Philistines as the di∣stressed Israelites did for the sharpening of their tooles, when there was no Smith in Israel: but that the Israel in Canaan deriueth it self from that Israel that sometimes was in E∣gypt in misarable bondage, enjoyeth the jewels and treasures, & fighteth against the e∣nemies of God, with the weapons brought from thence. And thus much touching Gre∣gory.

§. 2.

IN the next place hee commeth to Augustine, whom he saith; I haue likewise abused. The words wherein the supposed abuse is offered vnto him, are these. The Romish manner of praying for the dead hath no certaine testimony of antiquity, for no man euer thought of Purgatory till Augustine, to avoide a worse error, did doubtingly runne 〈◊〉〈◊〉: after whom many in the Latine Church embraced the same opinion; but the Greeke Church neuer receiued it to this day. 〈◊〉〈◊〉 inwhich words he saith: I note the temerity; irresoluti∣on, and folly of Augustine: the Reader, I doubt not, will note his temerity and folly, in * 1.18 censuring me thus without a cause: for I note not Saint Augustine for temerity, nor make him the Author of a new fancy, as hee falsely chargeth mee▪ but shew, that, whereas there were very dangerous opinions in the Church in his time; tou∣ching the state of the departed, (many of great esteeme thinking that men dying in mortall sinne, and adjudged to hell, shall in the end come out thence and be saued▪ hee

sought to qualifie the matter in the best sort hee could, with least offence vnto them, and to bring them from that error, and therefore sayth, b 1.19 If they would acknow∣ledge the punishments of such to be eternall, and thinke onely that they may bee mitigated or suspended for a time, or that men dying in the state of grace, yet in some lesser sinnes are af∣flicted for a time in the other world, (though he know not whether these things be so or not) yet he would not striue with them. This is not to be the author of a new fancy; but, in hope to reclaime men from a great extremity, to leaue something lesse dangerous in the same kind, doubtfull: and this is all that I say of Saint Augustine; neither is this my priuate fancy: but the Graecians, in that learned Apology before mentioned, haue the same obseruation, to wit, that hee wrote not those things which hee hath touching Purgatory, out of a certaine perswasion, and as vndoubtedly holding them to be true: but as it were in a sort inforced, and for the avoiding of a greater euill, which was this, that there is a purging of all sinnes after death, as some then thought. So that as it see∣meth, thinking it something a violent course, directly to go against the opinion of ma∣ny; and fearing, his words would not seeme probable, if whereas others thought all sins may be purged out after death, he on the contrary side should say none may be purged, hee chose rather to goe in a middle way not contradicting that which is lesse absurd, and inconuenient: (that so he might more easily bring them he had to deale with from that which was farre more inconuenient,) then too much to exasperate thē. This was the apprehension the Grecians had of Augustines writings touching this point: which whosoeuer shall without any sinister affection peruse, will find to bee righte and true. Touching irresolution, it was farre from Augustine in matters pertaining to the rule of faith: but in other things, wherein men may bee ignorant and doubtfull, and dissent one from another; without danger of eternall damnation: no man was more slow to re∣solue; no man more inclined to leaue things doubtfull. But howsoeuer, that hee was doubtfull and vnresolued in the points concerning the state of the dead, it is euident in that he sayth: c 1.20 If they, whose mercifull error he refuteth, would onely thinke, the paynes of them that are in hell to bee mittigated, or suspended: hee would not greatly striue about it: though, I am well assured, hee would not willingly haue resolued, that these things are so. The like may be sayd touching the temporall affliction of good men dying in the state of grace, but yet with some lesser sinnes: for hee was euer doubtfull concerning the same: and neuer resolued that they are vndoubtedly in a state of temporall afflictions, as Maister Higgons vntruly d 1.21 reporteth, and thence infer∣reth many things childishly against mee: but that they are in a state wherein prayers may auaile thē: which two things are very different. For the Graecians in their Apolo∣gy, before cited, admit remission of sinnes after this life, and yet deny that there is any estate of temporall affliction. And I haue shewed before, how sinnes may be sayd to bee remitted after this life in the enterance into the other world, without admitting Purgatory-punishmēts. But it cannot be excused that I say, Augustine fearefully oppo∣sed himselfe against the error of thē, who thought all right-beleeuing Christians, how wickedly soeuer they liued, shall in the end bee saued. Surely the Graecians said as much before, and are in good hope to be excused: and therefore I am in some hope that I may be also: for I do not say that he so feared any thing, as to conceale any truth he was thorowly resolued of, and which hee held necessary to be knowne of all: but that he feared to offend them hee dealt with, farther than of necessity hee must: and therefore resolued to yeeld to them as farre as possibly hee might, without impugning knowne and resolued truthes, they being many and of great esteeme, that were other∣wise minded, then he was. Thus haue I no way wronged S^t Augustine, but done him the the greatest right I could: for I haue shewed, that he impugned not onely the error of Origen, touching the saluation of all, euen the Diuell and his Angels, and of such as thought that all men, or at least all Christian men though Heretickes and Schisma∣tickes, shal in the end be saued: but of them also that thought only that all right-belee∣uing Christians shall be saued how wickedly soeuer they liue: affirming, that noe such thing may be yeelded, and yet professing himselfe doubtfull touching the mitigation and suspension of their paines for a time, as also whether men dying in the state of

grace, and yet with some lesser sinnes, bee afflicted for a time, and after deliuered. So that hee brought the conceit concerning the saluation by fire and punishment, of men departing hence in the state of sinne, from that exceeding large extent, to this straite: assuring himselfe more might not be yeelded, and professing he knew not whe∣ther so much might or not. And therefore hee was the author of this limitation, that the errour should not be so dangerous; but not of the errour it selfe, touching the saluation of men dying in the state of sinne: which no way tendeth to his disgrace; but to his commendation.

But Master Higgons will proue e 1.22 that hee was not the first that fell into the opinion of this Purgatory, of men dying in the state of grace; first out of the Magdeburgians, and secondly out of the testimonies of sundry Fathers, teaching the same Purgatorie before Augustine, as he pretendeth: To the Magdeburgians it may be answered in a word, that they speake of the Purgatorie of such as departe hence in mortall sinne, when they attribute the errour of Purgatory, to Origen and others before Augustines time. For Origen made all punishments, euen those of the Diuell and Damned ones, to be but Purgatory-punishments: and therefore that they say is nothing to our pur∣pose. Wherefore let vs see what testimonies of Fathers, before Augustine, Master Higgons canne produce, for confirmation of his supposed Purgatorie. The first hee bringeth is Saint f 1.23 Basil, who writing vpon those wordes of Esay, Iniquity shall •…•…ee burned as fire, and deuoured of the fire as any grasse, and burned vp in the thicknesse of the wood, and againe, all the earth shall bee set on fire in the furious and fierce wrath of the Lord; and all the people shall be as it were burned by fire: First sheweth, that iniquity may fitly be compared vnto grasse, the generation whereof is infinite, in that sinne be∣getteth and succeedeth it selfe, fornication, fornication, lying, lying: and so in the rest. Secondly, that if wee reueale and make bare our sinne by confessing and acknowled∣ging it, we make it like drie grasse, fitte to bee deuoured and consumed by the pur∣ging fire: but that, if it become not like drie grasse, it shall not bee deuoured by the fire. Thirdly hee interpreteth the thicknesse of the wood to bee men darkned in their cogitations, and keeping many euills in the secret of their hearts. Fourthly, whereas it is said, the earth is set on fire by the fierce wrath of the Lord, hee saith the Prophet meaneth, that earthly things are deliuered to the punishing fire, for the good of the soule: according to that of the Lord, I come to send fire into the earth, and my desire is, that it be kindled assoone as may bee. Fifthly, hee sheweth, that whereas the Prophet saith, The people shall be burned as with fire, he threatneth not destruction, but promi∣seth purgation: according to that of the Apostle, If any mans worke burne, &c. Heere indeede mention is made of purging-fire; but it is the fire of tribulation in this world, and of diuine affections which it kindleth, for the consuming and burning vppe of the sinnes of them, that acknowledge them, and make them bare by feeling & confessing how displeasing they are to God: whereas otherwise it worketh no such effect. But heere is no word, nor circumstance, whence it may be collected, that Basil speaketh of any Purgatory after this life; nay it is plaine, he speaketh of that fire, which Christ came to bring into the world, and to cast out vpon the earth, and which hee desired to bee kindled, as soone as might bee: which things, I thinke are not appliable to Po∣pish Purgatorie. g 1.24 The Scripture, saith Gregorie Nazianzene, mentioneth a purging-fire, which CHRIST came to send into the earth, and himselfe anagogically is called fire: the nature of this fire, is to waste and consume away the grosser matter, and vitious disposition of the minde: and therefore CHRIST desireth to haue it kindled as soone as may bee, that wee may haue the benefit of it: which I thinke can hardly bee vnderstood of Purga∣torie, vnlesse we suppose CHRIST wisheth vs all to be in those torments with speed. Nicetas writing vpon Nazianzene, expoundeth the purging-fire hee speaketh of, to be loue, and faith towards God, which purge our soules from sinne, and ignorance, & diuide the godly, from the vngodly and vnbeleeuers. Another fire Nazianzene saith there is, which is not a purging, but a reuenging fire; whether it bee that Sodomiti∣call fire, which, mixed with brimstone & tempest, God powreth on the heads of sin∣ners: or that which goeth before the face of the Lord, and burneth vp his enemies on

euery side: or lastly, that which is more horrible then all these, which is ioyned with the restlesse worme, and which neuer goeth out. So that wee see neither Gregory, nor Nicetas, knew any thing of the Papists Purgatory-fire after this life, mentioning all the kindes of fire that are spoken of in Scripture, and omitting it cleane. To Basill M^r Higgons addeth, h 1.25 Eusebius Emissenus, who was more auncient then hee. But his owne i 1.26 friends will tell him, these Homilies which he citeth, that goe vnder his name, are none of his: but that they were collected out of the Latine Fathers by Beda or some other: the sentence doubtlesse which he citeth, is found word for word in Augustines Homilie vpon the Epiphanie. But howsoeuer the Author of these Homilies seemeth to speake of a trying fire, through which all must passe, & not of the Papists imagined Purgatory. The next testimony he bringeth, is out of Gregory Nyssen; but as the Grae∣cians in their Apologie note, they are not well advised that alledge Gregory Nyssen to * 1.27 this purpose; seeing he speaketh not of a particular purging of some, but of a generall restoring of all: of which opinion also Didymus and Euagrius were. This his grosse errour they excuse: first, for that happily these things might be rois•…•…ed into his works by Heretickes: And secondly, for that hee wrote before the time of the Fifth Generall Councell, wherein the errour of Origen was condemned. From these Greeke Fathers, Master Higgons l 1.28 proceedeth to the Latine: And first produceth Ruffinus vpon the Psalmes: and then Ambrose. That Ruffinus wrote vpon the Psalmes was neuer heard of, before that of late one Antonius de Albone Arch-Bishop of Lions, found out an vnknowne worke, in a certaine ruinated Abbey, and put it out vnder the name of Ruf∣finus, though as himselfe confesseth, it seemed strange to many that such a worke had lyen hid so long; and more strange, that so often the same sentences and periods should bee found in Augustine that are in this supposed Ruffinus; seeing hee could not take them from Augustine; & Augustine in all likelyhood would not borrow them from him, neuer vsing to bee beholding to any man in this kind: so that it may bee thought this worke had a latter Author then either of these: & surely, the words M^r Higgons citeth are the words of Augustine, and therefore ill alledged to shew that o∣thers before him thought as hee did touching the purging of men dying in an imperfit state of grace. Wherefore let vs come to Ambrose, out of whom he citeth two places: the first is vpon the hundred and eighteene Psalme, the second vpon the thirty sixe Psalme. Touching the first of these places Cardinall m 1.29 Bellarmine will tell him, that it is not to bee vnderstood of the fire of Purgatory, but of the fire of Gods Iudgement: which is not a purging or an afflicting fire, but a trying and examining fire.

I will set down the words at large, that the Reader may iudge of them. All must be proued by fire that desire to returne to Paradise, for it is not idlely written, that when Adam & Eue were cast out of Paradise, God set in the entrance into it, a fiery two-edged, or turning-sword: for all must passe by slaming fire, whether it bee Iohn the Evangelist whom the LORD so loued that he said of him to Peter: if I will haue him to abide, what is that to thee? follow thou me, (Of his death some haue doubted, of his passage through the fire we may not doubt, because he is in Paradise, & is not separated from CHRIST,) or Peter that receiued the Keyes of the Kingdome of Heauen, & walked vpon the Sea, he must be forced to say, we haue passed by fire & water, and thou hast brought vs into a place of refreshing: but when Iohn commeth, the fiery sword shall soon be turned away, because iniquity is not found in him, whō equity loued. If there were any fault found in him, as a man, the loue of God wasted it away. For the wings thereof are as the wings of fire: he that heere hath the fire of charitie, shall not there feare the fire of the sword, Christ shal say vnto Peter, that so oftē offred to dy for him, passe & be at rest: but he shal say, he hath tried vs in the fire, as siluer is tried. &c, Hee shall be tried as siluer, but I shal be tried as lead. I shall burne till the lead melt away: if no siluer be found in me, woe is me, I shal be cast into the lowest hell, or wholly burnt vp as stubble: if any gold or siluer be found in me, not by mine own works, but by the mercy and grace of CHRIST, and by the ministery of my Priest-hood, happily I saye, They that trust in thee, shall not bee confounded. Therefore iniquitie shall bee burned out by the fiery sword, that fitteth vpon the talent of Lead.

Hee alone could not feele that fire, who is the iustice of God euen Christ, who did no finne: for the fire found nothing in him, that it could burne; but concerning others, euen he that thinketh himselfe Gold, hath lead: and hee that thinketh himselfe to be a graine of corne, hath chaffe, that may be burned. Many here seeme to themselues to be gold, I do not enuie them, but euen the gold shall be tried: it shall burne in fire, that it may be proued: for so it is written, I will proue them as gold in the fire: therefore seeing we are to be tried, let vs so behaue our selues, that we may deserue to be appro∣ued by the iudgment of God; let vs, while wee are here, hold humility, that when euery of vs shall come to the iudgment of God, he may say, See my humility, and de∣liuer mee. And vpon the thirty sixt Psalme, he hath these words: We shall all be tried by fire: and Ezechiel sayth, Behold, the Lord Almighty commeth, and who shall abide the day of his comming? or who shall indure it, when he shall appeare vnto vs? for he shall come as purging fire, & as Fullers soape, & he shall sitte downe to trie and fine the gold and the siluer, he shall fine the sonnes of Leuie, and powre them out like gold and siluer, and they shall offer sacrifice to the Lord in righteousnesse. Therefore the sonnes of Leuie shall bee fined by fire: Ezechiel shall bee fined by the fire: and Daniel shall bee fined by the fire: but these, though they shall bee tried by the sire, yet they shall say: we haue passed by fire and water: others shall abide in the fire; to them the fire shall be as a moyst dewe, as it was to the Hebrew children, that were cast into the hotte burning furnace; but the reuenging fire shall burne vp the Ministers of iniquity. Woe is mee, if my worke shall burne, and I suffer losse of my labour! and if the Lord do saue his sernants, we shal be saued by faith, yet as by fire; & though we be not bur∣ned vp, yet wee shall bee burned: but how some remaine in the fire, and other passe thorough it, let the Scripture in another place teach vs. The people of Aegypt were drowned in the Red sea: the people of the Hebrewes passed through it: Moses pas∣sed, Pharaoh was ouer-whelmed because his grieuous sins did drowne him: in like sort sacrilegious persons shall be cast headlong into the lake of burning fire: &c. Here we

see Ambrose speaketh of the tryall of Gods seuere and righteous judgment expressing the same by the name of fire: because euen our God is a consuming fire. And a fire shall go before him, when he commeth to judge the world: but of the Papists Purgatory∣fire he hath no word. The fire he speaketh of, is the fiery tryall of Gods iudgement, through which he thinketh all must passe, though neuer so holy, and bee burned in it, though not burned vp, as the wicked shall. Of the same fire, not of Purgatory, but of the iudgement of God, doth Hillary speake vpon the same wordes of the 118. Psal. and vpon the second of Mathew, where expounding these words, Hee shall Baptize you with the holy Ghost and with fire, he sayth, it remaineth, that they that haue bin Bapti∣zed with the Holy Ghost should be comsummate and made perfit in the fire of iudgment. And before these Lactantius, n 1.30 his words are these: therefore the Diuine fire by one and the

same vertue and power shall burne the wicked &c. And also when the Lord shal iudge the righteous, hee shall try them by fire: Then they whose sins shall preuaile either in waight or number, shall bee burned vp in the fire: but they whom full and perfect righteousnesse and the maturity of vertue shall haue throughly seasoned, shall not feele that fire, because they haue something of God in them, to repell and reiect the force of the flame, and so great is the force of innocencie, that that harmlesse fire doth flye from it, hauing receiued power frō God to burne the vngodly, & to do seruice to the righteous.

Many things are found in Basill vpon Esay, which (as o 1.31 Sixtus Senensis saith) may seeme to tend to the same purpose, as p 1.32 whē vpon those words he shall purge Hie∣rusalē in the spirit of iudgmēt & in the spirit of burning:: he sayth, this is to be referred to the triall and examination which shall be in fire in the world to come. Thus do none of those Fathers, that Maister Higgons alleadgeth, say any thing for the imagined Pur∣gatory of Papists: but the same is clearely refuted by that which they say: and there∣fore the Reader may bee well assured, that it is most true, that I haue said: that Au∣gustine was the first that euer spake any thing of that Purgatory, wherein men dying in an imperfect state of grace, are supposed to be purged after this life by fire. These things being so, I doubt not but all men of any indifferency will easily see that this idle

Prater, which ranne away vpon discontentment, had little reason to say q 1.33 that hee grew to a detestation of his religion, because he found my dealing to be corrupt, and vnca∣pable of defence. His vaine and childish r 1.34 retorting of that I say of Bellarmines im∣pudencie in another case and vpon another occasion, I little regard: seeing he gaue mee just cause to say that I sayd, and I had good aduantage against him; whereas this pra∣ting Fugitiue hath none against mee.

§. 3.

THe next Father, which he sayth I haue abused, is S. Hierome: the supposed abuse of∣fered to him, is, that I say, he was of opinion, that howsoeuer deuils and impious ones shall neuer be saued; yet all right-beleeuing Christians, how wickedly soeuer they liue, shall, after punishments suffered and endured, be saued in the end. It was my hard happe to fall into the hands of this seuere censurer, that brandeth all that come in his way, with the note of ill dealing, and abuse of Fathers: and therefore I thinke I must be forced to appeale from him. And because Bellarmine is by him pronounced worthy of immortall honour, let vs heare what he wil pronounce: a 1.35 There are, saith he, who thinke, that blessed Hierom was in this error: yet it seemeth he was not. Here is a more aduised, and temperate censure, then that of hot-spurre Higgons. Some thinke he was in this errour, but it seemeth he was not. So that it is not certaine that he erred not in this point, but doubtfull: and my dealing is not so bad, as Maister Higgons would make it to bee. But let vs appeale yet farther, and make Hierome himselfe, euen good Saint Hierome, as this smatterer is pleased to stile him, iudge betweene vs: If I make it not as cleare as the sunne at noone day, that hee was in this error, out of his owne indubitate writing, let Higgons insult vpon me at his pleasure: but if I doe, I would intreat his superiours to teach him better manners.

In his first booke against the Pelagians, he distinguisheth vnrighteous men, & sinners, frō vngodly, or impious: defining them to be vngodly, or impious, that either neuer knew God, or after they had the knowledge of God, corrupted and changed it; and then pronounceth, that the vnrighteous and sinners, that haue the right knowledge of God, shall not perish euerlastingly. His words are these.

Who can endure that you haue in the Chapter following? that the vnrighteous and sinners shall not bee spared in the day of judgment, but be burned vp in those eternall fires? that you goe about to stop the course of Gods mercie, and to iudge of the sentence of the judge, before the day of judgement? so that although hee would, hee may not spare the vnrighteous and sinners, because you prescribe the contrary; for you say, it is written in the Psalme, Let the sinners faile from the earth, and the vnrighteous, that they bee noe more. And againe in Esay, The vnrighteous and sinners shall be burned together, & they that forsake God shall be destroyed, & do you not vnderstand that the threats of God haue sometimes a sound of mercy? for hee doth not say, they shall bee bur∣ned vp in euerlasting fire; but that they shall faile from the earth, and that the vnrigh∣teous shall cease: for it is one thing for them to cease from sinne, and iniquity: and an∣other thing for them to perish for euer, and to be burnt vp in euerlasting fire. To con∣clude, Esaias, whose testimony you bring, sayth, the sinners and vnrighteous shall bee burned together: and addeth not, for euer: And they that forsake God shall be vtterly destroyed. This he speaketh properly of heretiques, who vnlesse they conuert from their errors, shall perish: but what rashnesse is it to match and joyne together vnrigh∣teous men & sinners, with such as are impious & vngodly? who are thus defined by vs. Euery impious & vngodly man is an vnrighteous man and a sinner, but there is no reciprocation: neither may we say euery sinner & vnrighteous man is also an impious & vngodly man: for impiety properly pertaineth to them, that haue not the knowledge of God, or hauing had the knowledge of God, haue corrupted and chaunged the same, &c. The Apostle to the Romanes sayth, who-soeuer haue sinned without the Law shall perish without the Lawe; and whosoeuer haue sinned in the Lawe, shall be iudg∣ed by the Law. He that is without the Lawe, is the godlesse or impious man, who

shall perish euerlastingly: but he that is in the Law, is the sinner that beleeueth in God, who shall bee judged by the Law, and not perish. And afterwards hee addeth these words: If Origen doe say, that no reasonable Creature shall perish, and attribute re∣pentance to the diuell; what is that to vs, who say that the Diuell and his Angels, & all impious men and prevaricators shall perish for euer, and that Christians if they

shall be prevented & taken in sin, shall be saued after punishment? Here we see the dif∣ference made not betweene one degree of sinners, & another, but between sinners that professe rightly, & impious & vngodly men, that haue not the knowledge of God, or by heresie haue perverted the same: betweene men sinning without the Law, & so pe∣rishing, & men sinning in the Law, that is, hauing the true knowledge of the Law, and so judged by it, & yet not perishing euerlastingly. Whence it followeth necessarily, that he thinketh all right beleeuers shall be saued. Which is farther confirmed, in that, hauing excluded impious men, he speaketh generally of Christians, as in a state of sal∣vation notwithstanding sin, though after grieuous punishments to be indured.

In his Commentaries vpon Esay, hauing spoken of their conceipt, who thinke, that all that haue sinned & offended God, shall in the end find mercy, and that no torments * 1.36 shall be eternall, he concludeth in this sort: ^• As we beleeue that the torments of the diuel, of such as deny God, and of impious men, which haue said in their hearts, there is no God, are eternall: so we thinke, that the sentence of the Iudge, that shall be pronounced vpon sinners & vngodly men, who yet are Christians, whose workes are to bee tryed and purged in the fire, shall be moderate and mixed with clemency. Where we see againe, he maketh not the difference betweene the degrees of sinne, as the Romanists doe, but betweene impious men, that say in their hearts there is no God, that deny God and his truth; and Chri∣stians that are vnrighteous and sinners. Neither are those words, whose workes are to be tryed and purged in the fire, to bee taken distinctiuely, to note forth vnto vs one cer∣tain degree of Christians, who shall suffer a temporall punishment in fire, as M. Hig∣gons would haue them: but explicatiuely, to signifie the condition of all Christians. Which appeareth, because otherwise he would not haue said of sinners, & yet Christi∣ans; but of sinners, & yet such Christians, whose works are to be tryed in the fire. This explicatiō is added to put a difference between Christians, & such as are no Christians; because the works of Christians only, & of all Christians, shall come to be tryed in the fire of Gods judgment, others being judged already, as Hierome speaketh, & adjudged to eternall perdition. These circūstances of the words of Hierome considered, I thinke there is no indifferent reader, but wil cōceiue his opiniō to haue bin, as I haue deliuered it: & that I haue no way wronged him, but that Higgons hath causelesly wronged Me.

Some places there are in Hierome that are brought to proue, that he was of another opinion, but they proue nothing.

The first is out of his Commentaries vpon Hosea, where he saith, c 1.37 When heretickes see men offend against God, they say, God seeketh nothing of them but the verity of faith: for this cause the people are not humbled, but they reioyce in their sinnes; and goe forward with a stiffe necke: wherefore the People and Priest, Master and Schollers, are bound vp in the same judgment. This

place is alledged to no purpose: For here Hierome sheweth onely, that Heretickes teaching falsely that God requireth not good works; and such as beleeuing them, shall rejoyce in euill doing, shall perish: which is no way contrary to the other conceipt, that right beleeuing Christians, liuing ill, shall in the end be saued.

The next place they bring, is out of his Commentaries vpon Mathew: the words are these: d 1.38 Marke pru∣dent Reader, that both punishments are eternall, and that euerlasting life hath no more feare of any fallings away: which no way contraryeth the opinion of Hierome before∣mentioned.

For hee is resolued, that the punishments of the Diuell, his Angells and all impious ones, are eternall: but thinketh right beleeuers, though liuing wic∣kedly, shall bee punished but for a time.

That out of his Commentaries vpon the Galathians, e 1.39 That enmity, contention, wrath, brawling, dissention, drunken∣nesse, and other-like, which wee esteeme to bee but small euills, exclude vs from the Kingdome of GOD; If it bee vnderstood of right beleeuers, accor∣cording

to Hieromes opinion, sheweth onely what these deserue, namely exclusion

from the Kingdome of God, but preiudice not the riches of his mercy towardes them that doe such things. Heere by the way I would haue the reader to obserue a grosse ouersight in M. Higgons; who saith, f 1.40

it may as well be inferred out of the writings of Hierome, that he thought all Christians shall in the end be saued, how damnably soeuer erring in matters of faith, as right beleeuers: Whereas, distinguishing the god∣lesse

or impious man that neuer knew God, or corrupteth the knowledge hee had of God, as heretickes, from a sinner or vnrighteous man, he expresly pronounceth the one to perish euerlastingly and not the other. Hauing thus cleared my selfe from the sus∣pition of wrong offered to Hierome, which M. Higgons would willingly fasten on me, I will perswade my selfe to contemne the wrongs he doth me: As namely, g 1.41

that I vse the testimonies of this Saint at my pleasure, that I vainely elude the truth, and vn∣conscionably intreat the Fathers; that I craftily conuay wordes into Saint Augustin: that I sort my termes wisely for my aduantage, and that I seeke to dazle the vnder∣standing of my readers: If Master Higgons were a man of any worth, and should en∣treat

mee thus ill without all cause as hee doth, I would lette him knowe more of my minde: but I haue resolued not to turne backe to euery Curre that barketh at mee.

SECT. 4.

WHerefore from Hierome I will passe to Ambrose, whom this prophane Esau (who hath sold his birth-right for a messe of pottage, for more I thinke hee will not haue for it) bringeth in as hee saith, a 1.42 to make vp the messe. In this idle discourse touching Ambrose, the poore fellow is to bee pittied, or laughed at, accordingly as men are disposed: so ridiculously doth hee behaue himselfe. The circumstances of the matter are these. In the place cited by him, first, b 1.43 I shew in what sort men prayed lawfully for the dead, without any conceit of Purgatory, namely respectiue∣ly to their passage hence, and enterance into the other world, and for their resurre∣ction, publicke acquitall in the day of iudgement, and perfit consummation & blisse. Secondly, I shew first, what erroneous conceits some particular men in former times had, touching the possibility of helping men dying in mortall sinne, whereupon they prayed for the dead, in such sort as the Romanistes dare not doe: as for the deliuerance of men out of hell, or at least the suspension or mitigation of their paines, & secondly, that they thought that there is no iudgement to passe vpon men, till the last day; that in the meane while, all men are holden either in some place vnder the earth, or else in some other place appointed for that purpose; so that they come not into heauen, nor receiue the reward of their labours till the generall iudgement; and that out of this conceit that prayer in Iames his Liturgie grew, that God would remember all the faithfull that are fallen asleepe in the sleepe of death, since Abell the iust till this present day: and that hee would place them in the land of the liuing, as also many other like. Of this opinion I report Iustine Martyr, Tertullian, Clemens Romanus, Lactantius, Victori∣nus Martyr, Pope Iohn the two and twentith, and Ambrose to haue been, besides sun∣dry other.

All that which I haue said touching the lawfull and vnlawfull formes of praying for the dead, vsed amongst the Auncient, no way importing any conceit in them of Purgatory, hee passeth ouer in silence, as no way able to refute any part of it; & like∣wise by his silence yeeldeth that Iustine Martyr, Tertullian, Clement Bishop of Rome, Lactantius, Victorinus Martyr, and Pope Iohn the two and twentith were of the o∣pinion I speake of; to whom I might haue added Irenaeus, Bernard, Theophylact, and many more. That all these should be charged with this opinion, or with this fol∣ly, as hee will haue it, it neuer troubleth him: onely he is much moued that Ambrose should be charged with any such thing: It seemeth he is not of the Gregorian, but of the Ambrosian Church, in that hee is carelesse what becommeth of his Popes, Clement, and Iohn, so all bee well with Ambrose. c 1.44 Hee was tormented (he saith) with a necessary suspicion rather of my vnfaithfulnesse in this report, then of Saint Ambrose his folly in this matter. Surely, if hee were as wise as hee is wilfull, hee would not passe his censures, as he doth; for it is no such folly, but that as wise a man, as S. Ambrose, might fall into

it, to thinke as so many learned, worthy and renowned Diuines did; and therefore d 1.45 Alfonsus á Castro, hauing charged the Graecians and Armenians with this error, saith, that after these, Iohn the two and twentith rose vp, and embraced the same opinion: and least any man might giue lesse credit to his words, hee sayth hee will report the words of Pope Adrian, who writeth thus: Last of all it is reported of Iohn the 22, that he publikely taught, declared and commanded all to hold that soules though purged from sinne, haue not that stole, which is the cleare vision of God face to face, before the last iudge∣ment, and it is sayd, that hee brought the vniuersity of Paris to that point, that no man could take any degree in Diuinitie there, vnlesse first he did sweare to defend this error, and to ad∣here to it for euer: thus far Pope Adrian. Besides these there are other Patrons of this errour, men of renowne and famous both for sanctity and science; to witte, the most blessed Martyr of Christ, Irenaeus, Theophylact Bishoppe of Bulgaria and blessed Ber∣nard. Neither should any man maruaile that soe great men fell into so pestilent an errour; seeing as blessed Iames the Apostle sayth, Hee that offendeth not in words, is a perfit man. Notwithstanding the Reader is here to be admonished, that hee thinke not, that this error detracteth any thing from the holynesse or learning of so great men (so that it is no such imputation of folly to attribute this opinion to Ambrose as wise M Higgons maketh it:) for whereas at that time the Church had defined nothing touching that matter, neyther had it euer bin called in question, & the testimonies of Scripture for that which is now defined, were not soe expresse, but that they might bee wre∣sted into another sence: they might teach the one, or the other, without note of heresie: especially seeing there wanted not testimonies of Scripture, that seemed in some sort to fauour them. Thus farre Alfonsus a Castro. But let vs see how Mai∣ster Higgons will conuince mee, that I haue wronged Ambrose, which in soe clamo∣rous manner hee vndertaketh to doe: Surely this is the ground of his quarrell a∣gainst mee: that hauing imputed this opinion to Iustine Martyr, Tertullian, Clemens Romanus, Lactantius, Victorinus, and Ambrose; in the margent I referre the reader to Sixtus Senensis, who yet excused Ambrose from this error. But the silly Nouice should know, that I doe not say Sixtus Senensis attributeth that opinion to Ambrose, and that I put not his name in the margent, as if I grounded my imputation vppon his authority: For if I would haue done soe, I could haue mustered together a farre grea∣ter number then I haue done. But because it had bin tedious to haue sette downe the words of all those I mention, wherein they expresse their opinion, in the margent I referre the reader to Sixtus Senensis, who reporteth their wordes at large; according to the course of times wherein they flourished, that the reader within the compasse of one page may see what they say, without turning ouer their large volumes: and among other, the wordes of Ambrose, which I thinke, will strongly perswade him, hee was of that opinion, which I impute vnto him, howsoeuer Sixtus Senensis by a fauourable construction labour to excuse him. Let vs see therefore if Ambrose will not witnesse for mee, that I haue done him no wrong, but truly reported his opinion.

The first thing I imputed vnto him is, that hee thinketh, as many other did before and after him, that there is no iudgement to passe vpon men till the last day; If this be not cleerely prooued out of Ambrose his owne wordes, lette the Reader thinke I haue wronged him. In his second booke of Caine and Abell, he hath these words. The Maister of a Shippe, when hee hath brought his Shippe into the hauen, scarce thin∣keth hee hath ended his labour, before hee beginne to seeke the beginning of a newe: * 1.46 the soule is loosed from the body, and after the end of this life it is still holden in suspence, vpon the vncertainty and doubtfulnesse of the future iudgement; soe is there no end where there is thought to be an end.

The second thing I attribute to Ambrose, is, that hee thinketh the soules of men are kept in some place appointed for that purpose, soe that they come not into heauen till the generall iudgment. Let vs heare him speake him-selfe, and then lette the Rea∣der iudge, whether hee say not all that I impute vnto him. In his booke e 1.47 de bo•…•… mortis, he hath these words. In the bookes of Esdras wee read, that when the day of iudge∣ment shall come, the earth shall restore the bodies of the dead, and the dust shall restore

those reliques and remaines of the dead which rest in the graues, and the secret habitations shall restore the soules which haue beene committed to them, and the most High shall be revealed vpon the Seate of Iudgement. From hence hee saith, the Gentiles tooke those things which they admire in the bookes of Philosophers: and (blaming them that they mingled superfluous and vnprofitable things with those that are true, as the demigration of soules into bees, birds, and the like fancies) saith, it had been suffi∣cient for them to haue said, that soules deliuered out of mortall bodies, petunt Haden, that is, goe into an invisible place: which place in Latine is called Infernus; and far∣ther addeth, that the Scripture calleth these secret habitations of soules, Store-houses. Heere we see Ambrose saith, there are certaine secret habitations of soules, which though they be higher then the receptacles of dead bodies, yet are rightly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, & Infernus in Latin: & that these are Storehouses, keeping those soules that are committed to them till the Resurrection, and then restoring them. If M. Higgons doe thinke that Infernus is Heauen, then I haue no more to say to him: otherwise I thinke the evidence of this place cannot be avoyded.

The third thing I impute to Ambrose, is, that the soules of the Iust receiue not the reward of their labours till the Generall Iudgement. Touching which point hee hath these words, f 1.48 The Scripture meeting with the complaints of men which they doc or may make, for that the Iust which went before, seeme to bee defrauded of the reward due vnto them for a long time, euen till the day of Iudgement, wonderfully saith, that the day of Iudg∣ment is like vnto a ring or crowne, wherein as there is no slacknesse of the last, so is there no swiftnesse of the first: for the day of crowning is expected by all; that within it they that are ouercome may be ashamed, and they that are conquerours may attaine the palme of victory: and, after some other things inserted, he addeth, that so long as the fulnesse of time is ex∣pected, the soules expect their due reward: though neither the one sort be without all sence of euill, nor the other of good. Thus if it had pleased M. Higgons to look into Ambrose him∣selfe, & not to the opinion of Senensis (to which I referre not the Reader, as he vntruly saith I doe: but to the words of Ambrose cited by him) hee might haue found that I dealt faithfully and sincerely in this matter, and so haue spared a great number of re∣proachfull termes he now bestoweth very liberally on me.

Some man happily will say, that elsewhere Ambrose seemeth to place the soules of Iust men in Heauen before the Resurrection, and that this place de bono mortis, is to be interpreted by them. Wherevnto I answere, that places where things are but spoken of in passage, and not purposely, are rather to be interpreted by those, wherein they are purposely handled, then otherwise: and therefore this place de bono mortis; wherein he goeth about to describe at large the state of the dead, must bee a rule to interprete other places by. The most pregnant proofe that is brought to the contrary out of his indubitate workes, is out of his g 1.49 Fpistle to the Thessalonians. where, speaking of A∣cholius, of whose death he had lately heard, he fayth, Hee is now an inhabitant of the higher world, a possessor of the eternall city of Hierusalem, that is in Heauen, that hee seeth there the vnmeasurable measure of that City the pure gold, the pretious stone, perpetuall light without any sunne; and these things truely were well knowne to him before, but now seeing face to face hee sayth as wee haue heard, so haue wee seene in the City of the Lord of hoastes, in the Citty of our God: and out of the last of his Epistles, where, spea∣king of certaine Martyrs, hee sayth, h 1.50 their soules are in Heautn, their bodies on Earth: but the answere hereunto for the reconciling of the seeming contradictions of Am∣brose, is easie; for in the former place i 1.51 De bono mortis hee sheweth, that hee thinketh that the soules of the Iust, by seauen seuerall degrees, as it were by the space of seauen dayes, are ledde along to take a view of the things they shall enioy after the judge∣ment: and that afterwardes they are gathered into their habitations, there to enioy the benefite of their quiet congregating, or gathering together: seauen dayes liberty they haue to see the former things, and then they are gathered into their habitations. The seuen degrees by which they are led those seuen dayes; are 1 the consideration of their victory, which they haue obtained ouer the flesh and other like enemies. 2 The quiet they find in themselues, from these perturbations, and tormentings of conscience,

which the wicked are subiect vnto. Thirdly, the Diuine testimonie which they haue in themselues, that they haue kept the Law, making them not to feare the vncertaine euent of the future iudgement. Fourthly, their beginning to discerne their rest and future glory. Fifthly, triumphant ioy, in that they are come out of the prison of a cor∣ruptible body, into light and liberty, and to possesse the inheritance promised to them. 6. The brightnesse of their countenances, beginning to shine as the sunne. 7. Their confident hastning to see the face and countenance of God. Hauing beene thus led a∣long, they are brought into their habitations, where they comfort themselues, in the fore-sight of that which shall be, and rest peaceably, guarded by the Angels, in a place, as he describeth it, aboue the earth and places of dead bodies, and yet below the high∣est heauen, the place of perfit happinesse. And so Acholius might be said by Am∣brose to bee an inhabitant of the higher places, and to see the glory of the Hierusalem that is aboue, and yet not bee in the highest heauen. But, he saith, Acholius is a possessor of that eternall Citty, and that the Martyrs bodies are on earth, and their soules in hea∣ven; therefore he thought the spirits of the iust, to be in the highest heauen, before the resurrection. This consequence, I feare, will hardly bee made good: for k 1.52 Bernard (who is confessed to haue holden the opinion which I impute to Ambrose) maketh three estates of soules: the first, in Tabernaculis, the second, in Atriis: and the third, in Domo interiori: That is, the first in Tents or Tabernacles, while they remaine in the corruptible bodies of men that are in the warfare of Christ in the world: the second, in the outward Courtes of the Lords house: and the third, in the inner roomes of the house of God: so sorting these thinges, that both the latter states of soules of men may bee said and thought to bee in a sort in heauen, and to haue possession of the eter∣nall Ierusalem, that is in Heauen, and yet but one of them bee in the highest heauen, where the perfection of the happy vision of God is: to which purpose it is, that Saint Augustine saith: l 1.53 after this life thou shalt not be there where the Saintes shall be, to whom it shall bee said, come yee blessed of my father, receiue the Kingdome which was prepared for you from the beginning of the world; but thou maist bee where the proud rich man in the middest of torments saw a farre off the poore man, sometimes full of vlcers, resting: in that rest thou shalt securely expect the day of iudgement. Heere hee denyeth directly the soules of the iust to bee in heauen, where they shall bee after the resurrection, & gene∣rall iudgement. In his m 1.54 Confessions he saith, Now Nebridius liueth in the bosome of Abraham, whatsoeuer that it is that is signifyed by that bosome; there liueth my Nebridi∣us, my sweete friend. Heere wee see hee is doubtfull what the bosome of Abraham is. Vpon Genesis he doubteth, whether the soules of the iust bee in the third heauen, or * 1.55 not: which peremptorily in the place before cited hee denyed. Neither doth hee speake thus doubtfully touching the place only, but touching the state of happinesse also: for in his Retractations thus he writeth: o 1.56 That maketh vs most happy, whereof the Apostle speaketh, saying, then shall I see him face to face; and then shall I know as I am knowne: they that haue found this, are to bee said to be in the possession of blessednesse; but who these most blessed ones are who are in that possession, it is a great question: that the holy Angells are, there is no question, but concerning holy men departed, whether they may be said to be now already in that possession, it is doubtfull, &c. Surely it is maruaile if Saint Augustine escape the censure of Master Higgons, who pronounceth it folly to doubt of these thinges. p 1.57 Sixtus Senensis saith, wee must ciuilly interpret Saint Augustine in these his sayings; but q 1.58 Bellarmine saith directly, hee sometimes doubted of the place where the soules of the iust are after death: and that vpon the 36. Psalme he denyeth them to be there, where after the iudgement they shall bee: This is that Augustine, that Master Higgons, in his scurrill and ruffian-like phrase, saith, r 1.59 was not so easily to bee iaded by me, as Ambrose; Thinking them all Iades as it seemeth, and vnfitte for such a horse-man as hee is to ride on, that haue beene doubtfull or found to erre in this point; if he doe, I would desire to know of him what he thinketh of Irenaus, s 1.60 who saith, that the soules of men dying shall goe into an invisible place appointed for them by God, and shall abide there till the resurrection, attending and waiting for it; and that af∣ter, receiuing their bodies and perfitly rising againe, that is, corporally, as Christ rose, they

shall come into the sight of God. Of Iustine Martyr, who saith, t 1.61 no man receiueth the re∣ward of the thinges he did in this life, till the resurrection: that the soule of the good theefe, that was crucified with Christ, entered into Paradise, and is kept there till the day of resur∣rection, & reward; that there the soules of good men doe see the humanity of Christ, them∣selues, the thinges that are vnder them, and besides, the Angels and Diuels. Of Tertulli∣an who saith: Nulli patet coelum, terrâ adhuc salvâ, ne dixer im clausa: that is, heauen is open to none; while the earth remaineth safe and whole, that I say not shut vp: and * 1.62 againe, x 1.63 thou hast our booke of Paradise, wherein wee determine that euery soule is seque∣stred, apud inferos, with them that are in the lower dwellings, till the day of the Lord. Of Lactantius, y 1.64 who will haue no man thinke that soules are iudged presently after death, but that they are all detayned and kept in one common custody, till the time come when the greatest iudge shall examine their workes. Of Victorinus Martyr, who vpon those wordes of Iohn in the Reuelation, I saw the soules of the slaine vnder the Altar of God, obserueth, that in the time of the Law, there were two Altars, one of Gold, within; another of brasse, without; that as heauen is vnderstood by that gol∣den Altar, that was within, to which the Priests entered onely once in the yeare; so by the brasen Altar, the earth is vnderstood, vnder which is Infernus, a region remoued from paines and fire, and the resting place of the Saints; in which the iust are seene and heard of the vngodly, & yet they cannot passe one to another. Of Bernard, whose opi∣nion z 1.65 Alphonsus á Castro confesseth to be, as I haue said; & a 1.66 Sixtus Senensis likewise; but thinketh that hee is to be excused with a benigne affection, because of the excee∣ding great number of renowned Fathers of the Church, which seemed to giue autho∣rity to this opinion by their testimony, amongst whom he reckoneth Ambrose for one. Lastly, of Pope Iohn the 22. who was violent in the maintenance of this opinion? These premises considered, let the Reader iudge, whether Master Higgons had any cause to complaine of want of faithfullnesse and exactnesse in me, in that I say, that many of the Fathers thought there is no iudgment to passe vpon men till the last day, that all men are holdē either in some place vnder the earth, or else in some other place appoin∣ted for that purpose, so that they come not into heauen, nor receiue the reward of their labours till the generall iudgement: and that many made prayers for the dead out of this conceipt, such as that is in Iames his Liturgy: that God would remember all the faithfull that are falne a sleepe in the sleepe of death since Abel the Iust till this present time. For I doe not make this the ground of the generall practise, and intention of the Church, in her prayers, as this shamelesse companion would make men beleeue.

SECT. 5.

FRom the foure Doctors of the Church, and the supposed wronges offered to them; he proceedeth to shew that I a 1.67 calumniate a worthy person, to defend the inexcusable folly of our Geneuian Apostle; his meaning is that I wrong Bellarmine, to iustifie Cal∣vine: but what is the wrong done to the Cardinall? b 1.68 Doctour Field, saith hee, accu∣seth Bellarmine vniustly of trifeling and sencelesse foolery in the question of prayer for the dead: Let the reader take the paines to peruse the c 1.69 place cited by Master Higgons out of my booke, and he shall finde him to bee a very false, vnhonest, & trifeling fellow in so saying. For first, I doe not accuse Bellarmine of sencelesse foolery in the matter of prayer for the dead, (as hee vntruly reporteth against his owne knowledge,) but in that he seeketh to calumniate Master Caluine, worthy of eternall honor, in very chil∣dish sort, about the name of Merit. Caluine saith, the Fathers were farre from the Popish errour touching merit, and that yet they vsed the word, whence men haue since taken occasi∣on of errour; therefore saith Bellarm: hee dissenteth from all antiquity, and acknowledgeth the Romane faith to be the auncient faith & religion. This is Bellarmines form of reaso∣ning against Caluin, if he say any thing: which whether it be full of senceles foolery, or not, I wil refer it to the iudgment of any one that hath his sences. Yet notwithstan∣ding M. Higgons goeth on, & maketh a consolatory conclusion, d 1.70 that Bell: needeth not to be discontented, that I haue thus wronged him; seeing I haue likewise vniustly

accused the Fathers. But if hee may be as justly charged with foolery in his manner of reasoning against Calvin, as the Fathers are truely reported to haue holden the opi∣nion imputed to them by me, as there is no question but he may, I thinke this comfor∣table conclusion will not be very cordiall vnto him. Secondly, I doe not say that Bel∣larmine doth trifle in the question of prayer for the dead; as he likewise, adding one lye to another, sayth I doe; but in prouing the doctrine of the Romane Church that now is, to be the same with that which was of olde. And therefore silly Master Hig∣gons knoweth not what he writeth. But that Bellarmine doth indeede (whatsoeuer this trifler sayth to the contrary) egregiously trifle, I will demonstrate to the Reader in such sort, that neither Higgons, nor any of his new masters shall be able to avoyde it. Thus therefore the case standeth. Bellarmine in his e 1.71 discourse of the notes of the Church, (not in the particular question of prayer for the dead) vndertaketh to proue the conspiring of the present Romane Church with the true Catholique Church that was of olde: this he saith, may be proued by producing the sayings and sentences of the Fathers touching euery particular controversie, now on foote: but because this would be a tedious course, he saith there is another shorter and certainer way, by demonstra∣ting out of the confession of Protestant Writers, first, that the points now defended by Papists, are the doctrines of all the Auncient: secondly, that the doctrine of the Protestants was condemned by the Auncient Church. Touching the first, hee goeth about to proue, that Protestants confesse the points of Popish doctrine to bee the do∣ctrine of the Auncient, because Caluine in his Institutions, when hee oppugneth the as∣sertions of Papists, confesseth, that in so doing he opposeth himselfe against all Anti∣quity. Amongst other particulars he giueth instance of prayer for the dead. So that the thing which the Cardinall is to proue, is this: that Caluine impugning the Popish manner of prayer for the dead, to deliuer men out of Purgatory, confesseth himselfe in so doing, to be opposite to all Antiquity; and consequently, that all Antiquity be∣leeued Purgatory, and admitted a necessity of praying for the deliuerance of men out of it. This he doth not but is forced to confesse, that Caluine affirmeth, that the do∣ctrine of Purgatory, and prayer to deliuer men thence, was vnknowne to all Antiqui∣ty: whence it followeth vnavoydably, that the Cardinall doth nothing but trifle; for if to talke idlely, and not to conclude the thing intended be to trifle, he is found to do so most grossely. Neither doth it helpe the matter, that Caluine confesseth, that many of the Fathers were led into errour in the matter of prayer for the dead, as namely such as thought they might suspend, mitigate, or wholly take away the paines or pu∣nishments of men in hell; for these errors the Romanists condemne, & dislike as much as wee: but saith Master Higgons, f 1.72 Master Caluine confesseth the action of praying for the dead was performed by the Auncient, howsoeuer he litigate about the intention. It is true, he doth so, but his confession maketh neither hot nor cold to any thing now in controuersie and question betweene Vs and the Papists. Whereforeto silence this pratler, that multiplyeth vaine wordes without all sense or reason: first wee say, that neither Calvine, or any of vs, did euer simply condemne all prayer for the dead: for wee all pray for the resurrection, publike acquitall in the day of CHRIST, and per∣fit consummation of them that are dead in the LORD; and therefore the generall practise and intention of the Ancient in praying for the dead, is not condemned by vs. Secondly, we say, that some of the Auncient prayed for the dead in such sort, as nei∣ther wee nor the Romanists dare allow, as for the suspension, mitigation, or releasing of the paines of such as are in hell, and so were carryed into errour as Calvine rightly no∣teth. Thirdly, we say, that neuer any man amongst the Auncients, knew any thing of Purgatory, or the Popish manner of praying to deliuer men thence. So that I trifle not in accusing Bellarmine, and defending Calvine, as hee is pleased to tell mee I doe, in the front and title of his next ensuing Chapter, but he talketh idlely as his manner is.

§. 6.

HIs next challenge is, that a 1.73 I make an vntrue construction of the Heresie of Aerius, condemning the commendations of the dead, vsed in the Church at that time. For the clearing whereof, wee must make a difference betweene the generall practise and intention of the Church, and the priuate opinion and conceipt of some particu∣lar men in the Church. The generall practice of the Church was, first, to name the names of the dead, and to keepe a commemoration of them, to signifie & expresse the assurance that resteth in the liuing, that they are not extinct, but that they are and liue with God, that their spirits and soules are immortall, and that their bodies shall rise againe. Secondly to offer the sacrifice of the Eucharist, that is, of praise and thanks∣giuing for them, to desire of God the destroying of the last enemy, which is death, the raising of them vp againe in the last day, the publique remission of their sins in the iudgement of that great day, and their perfit consummation and blisse: which Aerius could not condemne without iust note of hereticall temerity and rashnesse: and all these things are excellently deliuered by b 1.74 Epiphanius, and rightly iustified by him as right and good. Some there were that extended these prayers farther, supposing that men dying in the state of sinne, may be relieued by the piety and deuotion of the liuing; whose erroneous conceipt Aerius hauing an eye vnto, rather then to the generall practise and intention of the Church, inferred, that if it bee soe, men may doe what euils they will, and be freed from the punishments of them, by the meanes of such friends as they think good to procure & assure to thē in the end, to make prayers for them after they are gone. To which obiection Epiphanius answereth, that though the prayers of the liuing cutte not off the whole punishment of sinne, yet some mercie is obtained for sinners by them, at the least for some mitigation or suspension of their punishments: of which opinion, as I haue shewed before, many other were as well as Epiphanius: and c 1.75 Saint Augustine seemeth not much to dislike it, saying; if the mer∣cifull men of his time would haue contented themselues with an opinion of the onely mitigation or suspension of the punishment of the damned, he would not haue striued much with them about the matter: so that if Aerius his reprehension had reached one∣ly to this erroneous conceipt, hee had neuer beene condemned for his censure: but, in that vppon the consideration of the error of some particular men, hee presumed to condemne a generall custome, that was lawfull and good, hee was iustly condemned himselfe, as rash and inconsiderate: which things considered, the d 1.76 contradiction which this simple fellow would faine force vppon vs, is easilie auoided: for his repre∣hension of the particular erroneous conceipt, and sinister intention of some men, mis∣vnderstanding the Churches prayers, is rightly iustified by Doctor Humphrey and the rest named by him: and his reprehension of the generall practise and intention of the Church is rightly condemned by mee and others: and the Church of that time defen∣ded against his rash and inconsiderate censure. Neither let this foolish Fugitiue thinke that he can blow vp all with the breath of his mouth, and put away this distinction by the sound of his bare word, and by only saying, I vainely excuse the folly of Prote∣stants, which sheweth it selfe in the diuersity of their censures touching the heresie of Aerius: nor by sporting himselfe with the soueraigne plaister applied by me: for it will be found to haue vertue to heale a greater wound then he can cause.

§. 7.

BVt it is time for mee to looke about mee, for I heare a horrible outcry as if Hanni∣ball were at the gates of the cittie. Theophilus Higgons causeth it to be proclay∣med with sound of Trumpet, that a 1.77 I haue shewed my selfe a notable trifler in the que∣stion of Purgatory, and prayer for the dead, to the vtter confusion of my booke and the Protestanticall Church. When Moyses came downe from the Mount, and heard the noyse in the Campe, he sayd, b 1.78 It was not the noyse of them that ouercome in battel, nor of

them that are ouercome but of singing. So is this hideous clamor, but the venting of the boyish vanity of a foolish youth, in sporting sort, calling companie to come and play with him; for all that he saith, will be found to be lesse then nothing. The occasion of this strange out-crie is this.

In the Appendix to the third booke, I shewe, that there was nothing con∣stantly resolued on in the Romane Church in the dayes of our Fathers, before Lu∣ther beganne, touching that Purgatory that is denied by vs, and defended by the Papists: which I haue demonstrated in such sort, that this fellow hath nothing to oppose against it, but flourishes of his youthfull Rhetoricke. For the more cleare and perfit vnderstanding whereof, the Reader must obserue, that wee all acknow∣ledge a purging out of sinne, in the dissolution of soule and bodie, and in the first enterance of the soule into the state of the other world: But all the question is of the nature, kinde, & qualitie of it. Luther (saith c 1.79 Bellarmine) admitteth, a kind of Purga∣tory, but of most short continuance: For hee supposeth that all sinnes are purged out by the dolours of death, or by the very separation of soule and body, wrought by death. Which opinion of Luther wee all follow; and the same was embraced by many in the Romane Church in the daies of our Fathers, before Luther was borne, who taught then, as wee doe now, that all veniall sinnes are done away and purged out in the moment of dissolution, and in the first entrance into the other world, as I haue shewed d 1.80 before. So that concerning Purgatorie, properly, as it serueth to purge out the impuritie of sinne, there was nothing resolued on in the daies of our Fathers, but that which wee willingly admitte. But the Papists at this day deny, that all veniall sinnes are purged out in the dissolution of soule and body, and the first enterance into the state of the other world. They imagine that they are long in purging out, that they are purged in materiall fire, and that the place of their purging out is below in the earth, nearely bordering vpon the Hell of the damned. This is the true difference betweene Protestants and Papists, and rightly deliuered by me, howsoeuer it please Master Higgons to say, e 1.81 I yeeld not the true difference in this matter, nor propose the question as in learning and honesty it became me. It is true, that he saith, that wee must distinguish matter of substance from matter of circumstance, and that it is suffi∣cient to haue fundamentall vnity in the first, howsoeuer there may be accidentall di∣versitie in the second. But it is a matter of substance whether all sinnefulnesse bee purged out in the moment of dissolution; they deny it; wee affirme it; and are well assured they canne neuer proue that all our fathers agreed with them in this matter of substance; and therefore Master Higgons may soone be answered, when hee asketh, f 1.82 where that man is, who in the time of our fathers denied Purgatorie, or shewed any doubtfulnesse therein against the essentiall Doctrine in which the true difference be∣twixt Papists and Protestants doth stand most eminently at this day; seeing there were found very many, as I haue shewed before, who not onely doubted of the cir∣cumstances of materiall fire, place, and instruments of punishment, but taught as wee doe against the Papists, in the most substantiall point of all other, that all sinnefulnesse is purged out of the soules of men departing hence in the state of grace, not by mate∣riall fire, in a place of Purgation, vnder the earth, or neare Hell: nor by being affli∣cted by the ministerie of Deuills, or otherwise; but by the completion of the state of grace, getting full dominion in the soule, vpon her diuiding from the body, in the moment of dissolution. Now if all impurity and staine of sinne bee purged out in the moment of dissolution by the taking away of impediments, and leauing grace to her selfe, that shee may fill all with her diuine effects, as many of our fore-fathers be∣leeued, and taught; there is no such Purgatorie, as the Papists at this day imagine. If it be said, that though all sinne be purged out by death, in respect of the staine or sin∣full impurity, yet the punishment remaineth, and so there is a kinde of Purgatorie, wherein men are to suffer the punishments due to sinnes past, though now perfectly blotted out: It will easily be answered, that whatsoeuer is of force to doe away all im∣purity of sinne offending God, is likewise able to reconcile God vnto vs, so perfectly, as that no guilt of punishments shall remaine. For, seeing it is the nature of grace to

expell sinne, offending God, and to make men acceptable to God, that stood in termes of disfauour before: where grace is so perfect, as that it expelleth all sinfulnesse, there it must needes worke and procure a perfect reconciliation; with which, guilt of pu∣nishment cannot stand. Besides, charity implieth a dislike of all that which is dis∣pleasing to God, whom we loue, and a sorrow that wee haue offended him: therefore charitie in such perfection as is able to purge out all impuritie of sinne, implieth dis∣like of that which in sinning was ill affected and desired before, and sorrow for the same, aequivalent to the pleasure and delight taken in sinning; and consequently doth satisfie God in such sort, as that no punishment shall come vpon him that so sorrow∣eth. Thirdly, the punishments of men, pure and cleane from sinne, for such sinnes as they formerly committed: if any such be imagined, cannot be named Purgatory pu∣nishments, but satisfactory onely. So that if all sinfulnesse be purged our, there re∣maineth afterwards no Purgatory properly so named. Lastly, if it were doubtfull in the dayes of our Fathers, as Master Higgons g 1.83 confesseth it was, whether the fire bee materiall, or not, in which men are to satisfie GODS displeasure: what kind of suffe∣ring it is that is to satisfie, whether of sorrow onely, or some thing inflicted from without, and likewise how long it doth continue: it is evident, that notwithstanding any thing resolued on in former times, God may be so satisfied by the first conversion of the soule vpon her separation, turning vnto him in mislike of her former misdeeds, as that all guilt of punishments may be vtterly taken away in the very moment of dis∣solution. Whence it will follow, that nothing was constantly, certainely, and gene∣lally resolued on in the dayes of our Fathers, touching the condition of such as dyed in an imperfect state of grace, contrary to any thing holden by vs at this day. These premisses considered, and euery of these things being confessed by Master Higgons or proued abundantly by Mee, it seemeth the poore man is beside himselfe, and that his discontentments haue made him madde. For otherwise what should moue him, like a madde man, to crye out in such sort, as hee doth, h 1.84 That I haue disabled my booke, and ouerthrowne the Protestanticall Church: that Papistes may triumph in the victory, which their chiefest enemies haue wrought in their behalfe, and ioyfully applaud the excellencie of their cause, which enforceth her greatest aduersaries to prostitute them∣selues to such base and dishonest courses.

Let the base Runnagate looke to himselfe, and his conscience will tell him that his courses haue beene base, dishonest, perfidious, & vnnaturall, (that I say not monstrous) but our cause is such as shall euer be able to vpholde it selfe against all opposers, with∣out any such shifting devices as they of the adverse faction are forced to vse, for the staying of that from falling for a little while, that must fall and come to nothing, in de∣spight of all that Diuels or diuellish men by lying, slaundering, murdering, and all hel∣lish practises can doe to sustaine it.

§. 8.

THus haue I breefely runne thorough his two bookes: & answered whatsoeuer con∣cerneth my selfe in the same, and so might passe presently to his Appendix: but that towards the end of the 2^d part ofhis second booke, he once againe wrongeth that re∣nowned Diuine D^r Humphrey, in such sort as is not to be endured▪ For he chargeth him with vnfaithfulnesse in his relations, digressions from the matter, a generall imbecil∣lity * 1.85 of his whole discourse, obscuritie, vncertainty, notorious deprauing of Saint Augustine, and other vnfaithfull practises against the same Father: and sayth, the detection of his falshood ministred the first occasion of his chaunge. If Master Higgons were not better knowne then trusted, some man happily would bee mooued to thinke that some very grosse and vnexcusable ouer-sights are found in Doctour Humphrey, against whom hee so clamorously inveigheth: but seeing all the world ta∣keth notice what manner of man hee is, by that description of him which is found in a letter of a worthy Knight lately written to him, & another of his own father written to the same Knight, I think there is no man of any sence, that will regard his words any

more then the braying of an Asse, or the bellowing of an Oxe when he lacketh fodder: yet to make it appeare, that he hath calumniated and wronged a worthy person with∣out all cause or shew of cause, I will breefely set downe the summe of D. Humphrey his discourse. Whereas b 1.86 Campian obiecteth to vs that we haue begged certaine frag∣ments of opinions from Aerius, and others condemned as heretickes, first hee answe∣reth, that we haue not receiued our faith from Heretickes, but from the Apostles and their successours. Secondly he sayth, that we condemne all the hereticall positions of Aerius, & yet admit whatsoeuer he held rightly, and agreably to the holy Scripture: in which saying, Maister Higgons telleth vs the Papists will concurre with him. Thirdly, he alloweth a commemoration of the Saints and holy ones departed, and consequently disliketh Aerius for condemning the same. Fourthly hee condemneth that abuse in praying for the dead which Aerius condemned, Fifthly, he sayth, the commemoration of the departed is not commanded in Scripture, but holden by custome of the Church. Sixtly, that if wee dye not in a true and liuely faith, all the prayers in the world can∣not helpe vs, contrary to the error of those men, who thought that not onely a sus∣pension or mitigation, but a totall release of the punishments of men dying in mortall sinnes, may be procured: which error * 1.87 Augustine refuteth by the euidence of the words of the Apostle, that vnlesse we here sowe vnto the spirit, we cannot reape im∣mortality. And againe, that we must all stand before the Tribunall seate of Christ, that euery one may receiue according to the thinges hee did in this body, whe∣ther good or ill. Whence hee sayth is inferred, that vnlesse men depart hence in state of grace, all the world cannot releeue them afterwardes. These being the princi∣pall and most materiall partes and circumstances of D. Humphrey his discourse tou∣ching Aerius, let vs see what are the exceptions that Maister Higgons take against him. The first is, that he sayth there is no Scripture for that prayer for the dead that was ancienily vsed in the Church, and that Augustine seemeth to confesse as much, which hee c 1.88 goeth about to improue, because Augustine alleageth the booke of Ma∣chabees for the practise of praying for the dead. But for answere here-vnto, 1. wee say that D. Humphrey denyeth, that there is any precept requiring vs to pray for the dead, found in Scripture, & speaketh nothing of exāples: And therefore the allegation of the book of Machabees is impertinent. 2. that the praier of Iudas Machabaeus mentioned in that booke, was not for the reliefe of the dead, but for the remission or not imputing of their sins to the liuing, least God should haue smitten them for the trespasse commit∣ted by those wicked ones that displeased God and perished in their sin, though the au∣thor of that book make another construction of it. 3. that the booke of Machabees is not Canonical; and though Augustine seeme to incline to an opinion that it is, yet d 1.89 hee is not resolued that it is so: yea e 1.90 some are of opinion that he thought it Canonicall only in respect of the Canon of manners and not of faith: but M^r Higgons will proue, that in the iudgement of Augustine, prayer for the dead is plainely expressed, or sufficient∣ly deduced from the Scriptures of the new Testament; in that S. Augustine hauing al∣leadged the bookes of Machabees, to proue that prayer was made for the dead, sayth, if this were no where read in the old Scriptures, the authority of the Church were great∣ly to be regarded, which shineth in this custome: which is a very silly inferēce. For nei∣ther doth it follow, that if it be not in the old, it must be in the new: neither would Au∣gustine haue presently vrged the authority of the Church, vpon the supposition of not finding it in the old Scriptures, but the bookes of the new Testament, if hee had thought it to be found in the new: seeing he seeketh first and principally to proue it by Scripture. His second exception is, that Augustine vrgeth the custome of the Vni∣uersall Church, for the commendation of the dead, and pronounceth, that without in∣tollerable insolency and madnesse, this authority cannot be reiected: whence he infer∣reth that both these must ineuitably fall vppon D. Humphrey and his Church: but the poore fellow that chargeth other men with madnesse, if hee were in his right wittes, might easily haue found, that Doctor Humphrey doth not condemne the commemora∣tion, and commendation of the dead: for he saith expresly: We retaine it in our Colledges. I obserued before that wee must carefully distinguish the generall practise and inten∣tion

of the whole Church from priuate conceipts: the whole Church commemorated the dead, offered the sacrifice of praise for them, prayed for them in the passage, & for their resurrection and consummation: all which thinges we allow: so that neither Do∣ctor Humphrey, nor we, condemne the Vniuersall Church, but thinke it were mad∣nesse soe to doe: but the priuate fancies of such as extended their prayers farther, thinking they might ease, mitigate, suspend; or wholy take away the paines of men damned in hell (for of Purgatory no man thought in the Primitiue Church) wee re∣ject. This erroneous conceipt and practise Aerius rightly condemned, and Doctor Humphrey and wee all agree with him in the same dislike: but he did ill to impute this errour to the whole Church, and to condemne that which was good and laudable vp∣pon soe weake a ground. Of the difference which Maister Higgons would faine make betweene our commendation of the dead vsed in colledges, and that vsed anci∣ently, whereof Saint Augustine speaketh, I haue spoken before: wherefore let vs come to his last exception against Doctor Humphrey, which is that hee handleth the matter artificially, to make a credulous reader beleeue that Saint Augustine himselfe doth conuell the vse of prayer for the dead by those sentences of the Apostle, that f 1.91 we can∣not reape if wee sowe not here, and that g 1.92 wee must all stand before the iudgement seate of Christ, that euery one may receiue according to the things hee hath done in his body, whether good or euill. This imputation is nothing else but a malitious and impudent charging of him with that he neuer thought of. For the onely thing he sayth Augustine held, proued by these sentences, is, that vnlesse we depart hence in a true faith, wee canot be relieued by any deuotion of other men after we are gone. Which is so vndoubtedly true, that I thinke Higgons him-selfe dareth not deny it. But that Augustine thought that men dying in the state of grace and faith of Christ may bee holpen by the prayers of the liuing, hee neither made question himselfe, nor euer sought to make his reader beleeue otherwise. Neither doe wee dissent from Augustine in this point, if the prayers hee speaketh of bee made respectiuely to the passage hence and entrance in∣to the other world, as I haue shewed before. The onely thing that is questionable betweene Vs and our Aduersaries being, whether prayers may releeue men in a state of temporall affliction after this life, whereof Augustine neuer resolued any thing, what-soeuer this pratling Apostata say to the contrary. These things being soe, let the reader judge whether the detection of falshood and ill dealing in Doctor Hum∣phrey could possibly occasion Maister Higgons his change, as hee would make the world beleeue: there being nothing found in his whole discourse, that is not most true and iustifiable, by all course of learning. But because hee is sufficiently chasti∣sed by others, and knoweth too well the true cause of his running away to bee things of a farre other nature then those he pretendeth, I will prosecute this matter no farther against him.

Notes

• a 1.1

  Pag. 101.
• b 1.2

  pag. 102.
• c 1.3

  Ibid.
• d 1.4

  Ibid.
• e 1.5

  Summ. lib. 4. qu. 25. memb. 〈◊〉〈◊〉 art 3.
• f 1.6

  In 4. sent. d. 24 q. 1.
• g 1.7

  Part, 3. de effectu peccati venialis.
• h 1.8

  Caiet. opus. tom. l. tract. 23. q. 1.
• i 1.9

  Pag. 103.
• k 1.10

  Dialog. li: 4. cap: 46.
• l 1.11

  Summae. lib. 4. q. 1•…•…. memb. 3. •…•…t. 3.
• m 1.12

  Pag. 103.
• n 1.13

  Bern: in Psal. qui habitat. Serm. 10.
• o 1.14

  Pag. 108.
• p 1.15

  Contra prof. Hae •…•…t. novit c. 9
• q 1.16

  Pag. 105.
• r 1.17

  Pag. 107
• * 1.18

  s Pag. 108.
• b 1.19

  Enchirid. ad Laurentium. cap. 67.
• c 1.20

  Vbi supr.
• d 1.21

  Pag. 113.
• e 1.22

  Pag. 110.
• f 1.23

  Basil. in Esaiae. 9.
• g 1.24

  Nazianz. Orat. 40. in sanctum Bap∣tisma.
• h 1.25

  Hom. 3. de Epiph.
• i 1.26

  Sixtus Senen∣si•…•… Bibl. sanct. l. 4. Baron. tom. 3. 341. 11.
• * 1.27

  〈◊〉〈◊〉 Serm. de de∣functis.
• l 1.28

  Pag. 11•…•…
• m 1.29

  De Purga•…•…. l. 1. c. 4.
• n 1.30

  Lib. 4. cap. 21. inst. Chr.
• o 1.31

  Biblioth. Sanct. lib. 5. annot. 17 1.
• p 1.32

  In 4. Esaiae.
• q 1.33

  pag. 109,
• r 1.34

  Ibid.
• a 1.35

  De purgato∣rio, lib. 2. cap. 1.
• * 1.36

  b In ultima verba Esaiae.
• c 1.37

  In cap. 4. Hos.
• d 1.38

  In cap. 25 Math.
• e 1.39

  In 5 ad Gal.
• f 1.40

  Pag. 123.
• g 1.41

  Pag. 121 122. & 12•…•….
• a 1.42

  Pag. 125.
• b 1.43

  Third booke of the Church. cap. 17.
• c 1.44

  Pag 1•…•….
• d 1.45

  Lib. 3. aduer∣sus Haereses.
• * 1.46

  Soluitur cor∣pore anima & post finem vi∣tae huius, adhuc tamen futu•…•… judicijambiguo sulpenditur.
• e 1.47

  Cap. 10.
• f 1.48

  Vbi sup•…•…,
• g 1.49

  Ep. l. 7. ep. 55.
• h 1.50

  Lib. 10. ep. vl.
• i 1.51

  Cap. 11.
• k 1.52

  In festo om∣nium Sancto∣rum Serm 3.
• l 1.53

  In Psal. 36.
• m 1.54

  Lib. 9. cap. 3.
• * 1.55

  n Li: 12, ca: 34.
• o 1.56

  Retract. l. 1. c. 14.
• p 1.57

  Lib. 6. Anno∣tat. 345.
• q 1.58

  De Sanctorū beatitud. lib. 1. cap. 5.
• r 1.59

  Pag. 121.
• s 1.60

  Aduersu. he∣•…•…. 5. in fine.
• t 1.61

  Lib. quaest. 〈◊〉〈◊〉 Gentib. propo∣sitarum. quaest. 76.
• * 1.62

  u Aduersus Marcionem. l. 4
• x 1.63

  Ibid.
• y 1.64

  Diuinar. In∣stit. li. 7. ca. 21.
• z 1.65

  Li. 3. Aduer∣su Hereses.
• a 1.66

  Vbi suprà.
• a 1.67

  Pag. 134.
• b 1.68

  Pag. 130.
• c 1.69

  Third booke of the Church chap. 17.
• d 1.70

  Pag. 130.
• e 1.71

  Lib. 4. de no∣tis eccles. c. 9
• f 1.72

  Pag. 133:
• a 1.73

  pag. 134.
• b 1.74

  Haeres. 75.
• c 1.75

  Enchirid. ad Laurentium. cap. 67.
• d 1.76

  Pag. 138. & 140.
• a 1.77

  Pag. 153.
• b 1.78

  Exod. 32. •…•…8.
• c 1.79

  De purgato∣rio. li: 2: cap: 9.
• d 1.80

  In Appendi∣ce. cap. 20.
• e 1.81

  Pag. 155.
• f 1.82

  Pag. 158.
• g 1.83

  Pag. 154
• h 1.84

  Pag. 15•…•…
• * 1.85

  a Pag. 167. 168 169. 170. 171. 172.
• b 1.86

  Rat. 3.
• * 1.87

  De cura pro∣mortuis.
• c 1.88

  Pag. 169.
• d 1.89

  Contra Gau∣dentij. Epist. li. 2 cap. 23.
• e 1.90

  Caietan.
• f 1.91

  Gal. 6. 8.
• g 1.92

  2. Cor. 5. 10.